ot represent the whole of Christianity as it finds expression in the
first Christian age or in the New Testament.[33] The Roman Church is a
one-sided outgrowth of the religion of Christ--a development of those
qualities in Christianity with which the Latin genius has special
affinity. It has committed itself to unhistorical doctrines, involving a
deficient appreciation of the intellectual and moral claim of truth to
be valued for its own sake no less than for its results. Much of its
teaching can only be explained as the result of an 'over-reckless
accommodation to the unregenerate natural instincts in religion.'[34]
The fact that the largest section of Christendom has become what Rome
now is, is no proof that theirs is the line of true development. We can
see this clearly enough if we consider the case of Buddhism. The main
existing developments of Buddhism are a mere travesty of the spirit of
Sakya Muni.[35] In this way Dr. Gore anticipates and rejects the
argument since then put forward by Loisy, and other Liberal Catholic
apologists, that history has proved Roman Catholicism to be the proper
development of Christ's religion. In short, the Anglican Church, which
indisputably possesses the Apostolic Succession, has no reason to go
humbly to Borne to obtain recognition of her Orders.

So far, in reviewing Bishop Gore's published opinions, we are on
familiar High Anglican ground. But what is the Bishop's seat of
authority in doctrine? He has shown himself willing, within limits, to
apply critical methods to Holy Scripture. He has very little respect for
the infallible Pope. And he would be the last to trust to private
judgment--the _testimonium Spiritus Sancti_ as understood by some
Protestants. Where, then, is the ultimate Court of Appeal? Bishop Gore
finds it in the two earliest of the three Creeds, 'in which Catholic
consent is especially expressed;' and in a half apologetic manner he
adds that this Catholic basis has been 'generally understood' to imply
'an unrealisable but not therefore unreal appeal to a General
Council.'[36] No revision, therefore, of the Church's doctrinal
formularies can be made except by the authority of a court which can
never, by any possibility, be summoned! The unique sanctity and
obligation which Bishop Gore considers to attach to the Creeds have been
asserted by him again and again with a vehemence which proves that he
regards the matter as of vital importance. 'There must be no compromis