[66] For example in this passage of Bossuet: ‘Since we are obliged to love all men and since in truth no man is a foreigner to a Christian, there is all the more reason for loving our fellow citizens. All the love a man feels for himself, for his family, and for his friends is united in the love he feels for his country....’ (_Politique tirée de l’Ecriture Sainte_, I, vi. Notice the phrase ‘All the love a man feels for himself....’ It wholly justifies Saint Evremond’s phrase: ‘Love of country is really love of oneself.’) It appears that the Church would prefer to go on presenting patriotism under this one aspect of love (see the inquiry of ‘les Lettres’ on the Church and Nationalism, 1922-3), which would allow her to exalt this passion (as its popularity requires) without violating the principles of Christianity. Unfortunately for the Church, positive men come along and remind her that patriotism is something more than love, and includes ‘hatred for the foreigner’. (Maurras, _Dilemme de Marc Sangnier_.) Who will deliver us from the truth-tellers? [67] A. Lugan, _La grande loi sociale de l’amour des hommes_, liv. ii, chap. iii. [68] Père Ollivier, _Les Amitiés de Jesus_, p. 142. [69] _Dictionnaire apologétique de la foi catholique_ (1919), in the article headed ‘Patrie’. The reader will note the extraordinary practical spirit of this article, and the desire to love only those who have done something for us. [70] Loisy’s _Guerre et Religion_, p. 60. Nevertheless, a certain number of practising clergy speak in the same way; see Guillot de Givry, _Le Christ et la Patrie_, towards the end. [71] It is current knowledge that Italian Fascism and Russian Bolshevism both derive from the author of _Reflections on Violence_. He did, indeed, preach class egotism to some extent in a universal manner, but without any explicit preference for the interest of one class rather than that of another. In his preaching of egotism there is a kind of impartiality which does not lack grandeur, a quality not inherited by his disciples. [72] And even the teaching of Jesus Christ. R. Johannet says (op. cit., p. 153), ‘I have tried to show what a vast amount of Christianity is contained in the bourgeois type, when it is pure. To condemn the bourgeois, because he is a bourgeois, in the name of Christ, seems to me a somewhat daring paradox.’ But this author does not quote a single text of the Gospels. He only quotes a few interpreters of Saint Thomas Aquinas, whom he praises for their ‘extra-realist sense of affairs’, and who apparently for him incarnate the thinking of Jesus Christ. This work is one of the most perfect examples of the modern ‘clerk’s’ desire to idealize the practical spirit. (On the subject of Christian doctrine in the matter of property, see Father Thomassin, _Traité de l’aumône_.) [73] It might be said that in Christian theology the bourgeois state is a _function_, and not a rank.