ing to come up to the former? But the historian who has to describe
the formation and changes of dogma can take no part in these
developments. It is a task by itself more rich and comprehensive than
that of the historian of dogma, to portray the diverse conceptions that
have been formed of the Christian religion, to portray how strong men
and weak men, great and little minds have explained the Gospel outside
and inside the frame-work of dogma, and how under the cloak, or in the
province of dogma, the Gospel has had its own peculiar history. But the
more limited theme must not be put aside. For it can in no way be
conducive to historical knowledge to regard as indifferent the peculiar
character of the expression of Christian faith as dogma, and allow the
history of dogma to be absorbed in a general history of the various
conceptions of Christianity. Such a "liberal" view would not agree
either with the teaching of history or with the actual situation of the
Protestant Churches of the present day: for it is, above all, of crucial
importance to perceive that it is a peculiar stage in the development of
the human spirit which is described by dogma. On this stage, parallel
with dogma and inwardly united with it, stands a definite psychology,
metaphysic and natural philosophy, as well as a view of history of a
definite type. This is the conception of the world obtained by antiquity
after almost a thousand years' labour, and it is the same connection of
theoretic perceptions and practical ideals which it accomplished. This
stage on which the Christian religion has also entered we have in no way
as yet transcended, though science has raised itself above it.[11] But
the Christian religion, as it was not born of the culture of the ancient
world, is not for ever chained to it. The form and the new contents
which the Gospel received when it entered into that world have only the
same guarantee of endurance as that world itself. And that endurance is
limited. We must indeed be on our guard against taking episodes for
decisive crises. But every episode carries us forward, and
retrogressions are unable to undo that progress. The Gospel since the
Reformation, in spite of retrograde movements which have not been
wanting, is working itself out of the forms which it was once compelled
to assume, and a true comprehension of its history will also contribute
to hasten this process.

1. The definition given above, p. 17: "Dogma in its conceptio