to yield to the practical necessities of ecclesiastical life, but their
influence is greater than their numbers. The danger which would face the
Church if they were allowed to have more prominence, is that their
plainness of speech would lead to disruption. The danger is a real one,
and the leaders of churches do right to fear it.

Over against this is the right wing of Liberals. There is probably
little difference in the matter of private opinion between them and the
left wing, but they are more concerned with safeguarding the unity of
the Church. They endeavour to do this by using the old phraseology with
a new meaning, so that, for instance, members of this party feel
justified in stating that they accept the creed, though they do not
believe in it in the sense which was originally intended. This is
technically called "reinterpreting," and by a sufficient amount of
"reinterpreting" all the articles of the creed (or indeed anything else)
can be given whatever meaning is desired. The statement that God created
the heavens and the earth becomes in this way an affirmation of
evolution; the Virgin Birth affirms the reality of Christ's human
nature; and the Resurrection of the Flesh affirms the Immortality of the
Soul. Performed with skill, this dialectical legerdemain is very
soothing to a not unduly intelligent congregation and prevents any
breach in the apparent continuity of the Church's belief. It also
prevents any undue acrimoniousness of theological debate, for debate is
difficult if words may be interpreted to mean the opposite of their
historical significance. The danger is that the rising generation will
refuse to accept this method, and that it will lead to deep and
irretrievable intellectual confusion. This is what Father Knox clearly
saw to be the intellectual sin of the "Foundationers."

Nevertheless, when all is said it is easy to criticize but difficult to