mified philosophy of
authority, in which there are no problems to solve, but a great many
dead pundits to consult. The normal end of a policy which exploits the
superstitions of the peasant is a desperate warfare against education.
The normal end of Roman Imperialism is a sultanate like that of
Diocletian. It is difficult to find a proof of infallible and
supernatural wisdom in the evolution of which these are the last terms.
We read with the utmost sympathy and admiration Baron von Huegel's loyal
and reverent appeals to the authorities of his Church, that they may
draw out the strong and beneficent powers of institutionalism, and avoid
its insidious dangers. But it may be doubted whether such a policy is
possible. The future of Roman Catholicism is, I fear, with the
Ultramontanes. They, and not the Modernists, are in the line of
development which Catholicism as an institution has consistently
followed, and must continue to follow to the end. I can see no other
fate in store for the _soma_ of Catholicism; the germ-cells of true
Christianity live their own life within it, and are transmitted without
taint to those who are born of the Spirit.

We must further ask the institutionalist what are his grounds for
identifying the Church of God with the particular institution to which
he belongs. On the institutionalist hypothesis, it might have been
expected either that there would have been no divisions in Christendom,
or that all seceding bodies would have shown such manifest inferiority
in wisdom, morality, and sanctity, that the exclusive claims of the
Great Church would have been ratified at the bar of history. This is, in
fact, the claim which Roman Catholics make. But it can only be upheld by
writing history in the spirit of an advocate, or by giving a preference,
not in accordance with modern ethical views, to certain types of
character which are produced by the monastic life of the Catholic
'religious,' It is increasingly difficult to find, in the lives of those
who belong to any one denomination, proofs of marked superiority over
other Christians. Of course, we know little of the real character of our
neighbours as they appear in the eyes of God; but in considering a
theory which lays so much stress on history as Catholic institutionalism
does, we are bound to make use of such evidence as we have. And the
evidence does not support the theory that we cannot be Christians unless
we are Catholics. Nor does it even counte