between intellectualism and anti-intellectualism. Analysis is necessary, but as a means to an ultimate synthesis. Two currents are leading philosophy toward a unitary conception. Pragmatism may be passed over, as a method rather than a system. A group of French thinkers, on the other hand, show constructive originality. Ollé-Laprune furnished the initial impulse, and insists on preserving experience whole and intact, including the religious side. Bergson, successful in overthrowing intellectualism by transferring the emphasis to intuition, has not, however, assisted much in the necessary reconstruction. His theory of immanence is only an elegant poem woven on a fictitious warp. It is to Wilbois and Blondel that we must look for the solution of the problem. With them, God is not a mere pantheistic deification of becoming; he is transcendent, personal. The "élan vital" becomes the "élan humain"; we meet the transcendent in the social reality, in the life of humanity. The Christian virtues, faith, hope and charity, link us to God. Not directly, however, but indirectly; the union of the outer and inner facts can only take place through a living faith, and this comes from the docile acceptance of the divine revelation embodied in the teaching of the historic Catholic Church.
