Renouvier’s great enthusiasm for his periodical is the main feature of this period of his life, although, owing to his tremendous energy, it does not seem to have interfered with the publication of his more permanent works. The political and general policy of this journal may be summed up in a sentence from the last year’s issue,[22] where we find Renouvier remarking that it had been his aim throughout “to uphold strictly republican principles and to fight all that savoured of Caesar, or imperialism.” The declared foe of monarchy in politics, he was equally the declared foe of the Pope in the religious realm. His attitude was one of very marked hostility to the power of the Vatican, which he realised to be increasing within the Roman Church, and one of keen opposition to the general power of that Church and her clergy in France. Renouvier’s paper was quite definitely and aggressively anti-Catholic. He urged all Catholic readers of his paper who professed loyalty to the Republic to quit the Roman Church and to affiliate themselves to the Protestant body. [22] _La Critique philosophique_, 1889, tome ii., p. 403. It was with this precise object in view that, in 1878, he added to his _Critique philosophique_ a supplement which he entitled _La Critique religieuse_, a quarterly intended purely for propaganda purposes. “Criticism,” he had said, “is in philosophy what Protestantism is in religion.”[23] As certitude is, according to Renouvier’s doctrines, the fruit of intelligence, heart and will, it can never be obtained by the coercion of authority or by obedience such as the Roman Church demands. He appealed to the testimony of history, as a witness to the conflict between authority and the individual conscience. Jesus, whom the Church adores, was himself a superb example of such revolt. History, however, shows us, says Renouvier, the gradual decay of authority in such matters. Thought, if it is really to be thought in its sincerity, must be free. This Renouvier realised, and in this freedom he saw the characteristic of the future development of religion, and shows himself, in this connection, in substantial agreement with Renan and Guyau. [23] _Ibid_., 1873, pp. 145-146.