The second reason which especially moves the modem man, the man of the Great War and the revolution, to take note of the Catholic Church is a more inward one, derived from reflection and intimate self-examination. It is the mark of the modem man that he is tom from his roots. The historian of civilization must tell us how he came to that state. The sixteenth century revolt from the Church led inevitably to the revolt from Christ of the eighteenth century, and thence to the revolt from God of the nineteenth. And thus the modem spirit has been torn loose from the deepest and strongest supports of its life, from its foundation in the Absolute, in the self-existent Being, in the Value of all values. Life has lost its great meaning, its vital strength and high purpose, its strong, pervading love, that can be enkindled only by the divine. Instead of the man who is rooted in the Absolute, hidden in God, strong and rich, we have the man who rests upon himself, the autonomous man. Moreover, this man, because he has renounced the fellowship of the Church, the “communio fidelium,” the interrelation and correlation of the faithful, has severed the second root of his life, that is to say, his fellowship with other men. He has lost that closely-knitted union of self and others, that communion with the supra-personal whole, which proves itself in joy and in sorrow, in prayer and in love, and by means of which the individual can ever renew and regulate his strength, and without which he becomes dry and sterile. Nowhere else, in no other society, is the idea of community, of fellowship in doing and suffering, in prayer and love, and of growth and formation in and through such fellowship, so strongly embedded in doctrine, morals and worship, as in the Catholic Church. And so the rupture of Church unity has of itself loosened the bonds of social fellowship and thereby destroyed the deep source and basis of a healthy, strong humanity, of a complete humanity. The autonomous man has become a solitary man, an individual.