The recent struggle against Kantian and fideist Modernism is a struggle for life. Is it indeed possible for life, life that seeks assurance of survival, to tolerate that a Loisy, a Catholic priest, should affirm that the resurrection of the Saviour is not a fact of the historical order, demonstrable and demonstrated by the testimony of history alone? Read, moreover, the exposition of the central dogma, that of the resurrection of Jesus, in E. Le Roy's excellent work, _Dogme et Critique_, and tell me if any solid ground is left for our hope to build on. Do not the Modernists see that the question at issue is not so much that of the immortal life of Christ, reduced, perhaps, to a life in the collective Christian consciousness, as that of a guarantee of our own personal resurrection of body as well as soul? This new psychological apologetic appeals to the moral miracle, and we, like the Jews, seek for a sign, something that can be taken hold of with all the powers of the soul and with all the senses of the body. And with the hands and the feet and the mouth, if it be possible. But alas! we do not get it. Reason attacks, and faith, which does not feel itself secure without reason, has to come to terms with it. And hence come those tragic contradictions and lacerations of consciousness. We need security, certainty, signs, and they give us _motiva credibilitatis_--motives of credibility--upon which to establish the _rationale obsequium_, and although faith precedes reason (_fides præcedit rationem_), according to St. Augustine, this same learned doctor and bishop sought to travel by faith to understanding (_per fidem ad intellectum_), and to believe in order to understand (_credo ut intelligam_). How far is this from that superb expression of Tertullian--_et sepultus resurrexit, certum est quia impossibile est!_--"and he was buried and rose again; it is certain because it is impossible!" and his sublime _credo quia absurdum!_--the scandal of the rationalists. How far from the _il faut s'abêtir_ of Pascal and from the "human reason loves the absurd" of our Donoso Cortés, which he must have learned from the great Joseph de Maistre!