The failure of the Reformation to capture France had left for Frenchmen no half-way house between infallibility and infidelity; and while the intellect of Germany and England moved leisurely in the lines of religious evolution, the mind of France leaped from the hot faith which had massacred the Huguenots to the cold hostility with which La Mettrie, Helvetius, Holbach, and Diderot turned upon the religion of the fathers.

Historically the belief in heaven and the belief in utopia are like compensatory buckets in a well: when one goes down the other comes up. When the classic religions decayed, communistic agitation rose in Athens (430 B.C.), and revolution began in Rome (133 B.C.); when these movements failed, resurrection faiths succeeded, culminating in Christianity; when, in our eighteenth century, Christian belief weakened, communism reappeared. In this perspective the future of religion is secure.

Destroy it. There may be a redistribution of the land, but the natural inequality of men soon re-creates an inequality of possessions and privileges, and raises to power a new minority with essentially the same instincts as the old.

So the story of man runs in a dreary circle, because he is not yet master of the earth that holds him.

To rulers religion, like almost everything else, is a tool of power.

From barbarism to civilization requires a century; from civilization to barbarism needs but a day.

The only real revolution is in the enlightenment of the mind and the improvement of character, the only real emancipation is individual, and the only real revolutionists are philosophers and saints.