i. 18.

[24] Cf. Decretals, v. 39. 44, 28.

[25] Cf. Carlyle, _Mediaeval Political Theory_, vol. ii. pp. 244-9.

[26] Cf. John of Salisbury, _Policraticus_, iv. 1.

[27] Cf. Bracton, _De Legibus et Consuetudinibus_, i. 8, 5.

[28] Cf. Manegold, _Ad Gebehardum_, c. XXX.

[29] Cf. John of Salisbury, _Policraticus_, iii. 15, viii. 17, 18, 20.

[30] Cf. C. C. J. Webb's edition of John of Salisbury's _Policraticus_,
introduction.

[31] Cf. Gratian, _Decretum_, D. iv. c. 3.

V

PROGRESS IN RELIGION

BARON FRIEDRICH VON HUeGEL

The difficulties are deep and delicate which confront any man at all
well acquainted with the fuller significance of Religion and of
Progress, who attempts clearly and shortly to describe or define the
ultimate relations between these two sets of fact and conviction. It is
plain that Religion is the deeper and richer of the two terms; and that
we have here, above all, to attempt to fathom the chief elements and
forces of Religion as such, and then to see whether Progress is really
traceable in Religion at all. And again it is clear that strongly
religious souls will, as such, hold that Religion answers to, and is
occasioned by, the action, within our human life and needs, of great,
abiding, living non-human Realities; and yet, if such souls are at all
experienced and sincere, they will also admit--as possibly the most
baffling of facts--that the human individuals, families, races, are
relatively rare in whom this sense and need of Religion is strongly,
sensitively active. Thus the religion of most men will either all but
completely wither or vanish before the invasion of other great facts and
interests of human life--Economics or Politics or Ethics, or again,
Science, Art, Philosophy; or it will, more frequently, become largely
assimilated, in its conception, valuation, and practice, to the quite
distinct, and often subtly different, conceptions, valuations, and
practices pertaining to such of these other ranges and levels of human
life as happen here to be vigorously active. And such assimilations
are, of course, effected with a particular Philosophy or Ethic, mostly
some passing fashion of the day, which does not reach the deepest laws
and standards even of its own domain, and which, if taken as Religion,
will gravely numb and mar the power and character of such religious
perception as may still remain in this particular soul.

I will, then, first attempt some discriminations i