illustrate it.

II. There is another class of truths or doctrines widely held in
Christendom, which yet cannot be classed as dogmas of the faith. Such a
doctrine is that of the Immaculate Conception of the Blessed Virgin
Mary. This doctrine has been made of faith in the Roman communion, but
has not yet ecumenical acceptance, and therefore may be doubted without
sin by members of the Greek or Anglican Churches. What we need to avoid,
as the Lambeth Conference has reminded us, is a purely insular and
provincial attitude in relation to doctrines which have not been
formally set forth by Anglican authority. The Anglican Church has tried
its best to impress upon us that there is no such thing as an Anglican
Religion; there is but one Religion--the Religion of God's Catholic
Church. What we are to seek to know is not the mind "of the Anglican
reformers," or the mind "of the Caroline divines," but the mind of the
Catholic Church. Wherever we shall find that mind expressed, though in
terms unfamiliar to us, we are bound to treat it with respect. We are to
seek to know the truth that the truth may make us free--from all pride
and prejudice, as well as from heresy and blasphemy. And we shall best
come at this mind in its widest meaning by the study of the writings of
the saints of all ages and of all parts of the Church. It may fairly be
inferred that those who have attained great perfection in the Catholic
life have achieved it by the application of Catholic truth to every
day living.

III. The members of the Anglican Church have the same freedom as other
Catholics in the matter of theological speculation. What was done at the
Reformation was not final in the sense that we are never to believe or
to teach anything that is not found in Anglican formularies. The fact
that a certain doctrine like that of the Invocation of Saints was