To Blondel, Laberthonnière, and Le Roy can be added the names of Fonsegrive, Sertillanges, Loyson and Houtin, the last two of whom ultimately left the Church, for the Church made up its mind to crush Modernism. The Pope had intimated in 1879 that the thirteenth-century philosophy of Aquinas was to be recognised as the only official philosophy.[36] Finally, Modernism was condemned in a Vatican encyclical (_Pascendi Dominici Gregis_) in 1907, as was also the social and educational effort, _Le Sillon_. [36] This led to revival of the study of the _Summa Theologiæ_ and to the commencement of the review of Catholic philosophy, _Revue Thomiste_. Such has been Rome’s last word, and it is not surprising, therefore, that France is the most ardent home of free thought upon religious matters, that the French people display a spirit which is unable to stop at Protestantism, but which heralds the religion or the _non-religion_ of the future to which Guyau has so powerfully indicated the tendencies and has by so doing helped, in conjunction with Renan and Renouvier, to hasten its realisation. A parallel to the “modernist” theology of the Catholic thinkers was indicated on the Protestant side by the theology of Auguste Sabatier, whose _Esquisse d’une Philosophie de la Religion d’après la Psychologie et l’Histoire_ appeared in 1897[37] and of Menegoz,[38] whose _Publications diverges sur le Fidéisme et son Application a l’Enseignement chrétien traditionnel_ were issued in 1900. Sabatier assigns the beginning of religion to man’s trouble and distress of heart caused by his aspirations, his belief in ideals and higher values, being at variance with his actual condition. Religion arises from this conflict of real and ideal in the soul of man. This is the essence of religion which finds its expression in the life of faith rather than in the formation of beliefs which are themselves accidental and transitory, arising from environment and education, changing in form from aee to age both in the individual and the race. While LeRoy on the Catholic side, maintained that dogmas were valuable for their practical significance, Sabatier and Ménégoz claimed that all religious knowledge is symbolical. Dogmas are but symbols, which inadequately attempt to reveal their object. That object can only be grasped by “faith” as distinct from “belief”—that is to say, by an attitude in which passion, instinct and intuition blend and not by an attitude which is purely one of intellectual conviction. This doctrine of “salvation by faith independently of beliefs” has a marked relationship not only to pragmatism and the philosophy of action, but to the philosophy of intuition. A similar anti-intellectualism colours the “symbolo-fidéist” currents within Catholicism, which manifest a more extreme character. A plea voiced against all such tendencies is to be found in Bois’ book, _De la Connaissance religieuse_ (1894), where an