Such, in its principle, and with all its consequences, is the new idea of revelation given to us by psychology and history. Before it vanish the insoluble antitheses and conflicts raised by scholasticism between supernatural and natural revelation, between what the theologians call immediate and mediate, between a universal and a special revelation. Synthesis is made, and peace is re-established. There is not and could never have been two revelations different in nature and opposed to each other. Revelation is one, in different forms and various degrees. It is at once supernatural and natural: supernatural by the cause which engenders it in souls, and which, always remaining invisible and transcendent, never exhausts or imprisons itself in the phenomena it produces; natural, by its effects, because, realising itself in history, it always appears therein conditioned by the historical environment and by the common laws which regulate the human mind. This revelation also is immediate for all, for the least in the kingdom of heaven, as for the greatest of the prophets; for God desires to admit them all into direct and personal communion with Himself; and it is equally mediate for all; for it comes to none, whether prophets or their disciples, unconditionally, and without previous preparation. Lastly, it is not less false and futile to oppose universal revelation to particular revelations as two exclusive quantities. Particular revelations enter into general revelation as varieties into species. Every special revelation, if it be really from God, is human, and tends to become universal; every general revelation was once individual, for it could only have been made in an individuality. Among the men and peoples chosen by God as organs there is inequality in gifts but solidarity in the common work. We must not mistake the one or the other. The religious vocation of humanity does not exclude--it prepares and supports--the particular vocation of Israel. In this national vocation there is a place for that of the prophets, and, among the prophets, for the vocation of Him who was their heir, and in Whom the revelation of God was completed, because in His consciousness was realised perfectly the very idea of piety.