docility to leadership, the conservation of values, or carrying forward
of the past into the present. It is, like the State, embodied history;
and as such lives with its own life, a life transcending and embracing
that of the individual souls of which it is built. And here, in its
combined social and historic character, lie the sources alike of its
enormous importance for human life and of its inevitable defects.

Professor McDougall, in his discussion of national groups,[121] has laid
down the conditions which are necessary to the development of such a
true organic group life as is seen in a living church. These are: first,
continuity of existence, involving the development of a body of
traditions, customs and practices--that is, for religion, a Cultus.
Next, an authoritative organization through which custom and belief can
be transmitted--that is, a Hierarchy, order of ministers, or its
equivalent. Third, a conscious common interest, belief, or idea--Creed.
Last, the existence of antagonistic groups or conditions, developing
loyalty or keenness. These characters--continuity, authority, common
belief and loyalty--which are shown, as he says, in their completeness
in a patriot army, are I think no less marked features of a living
spiritual society. Plain examples are the primitive Christian
communities, the great religious orders in their flourishing time, the
Society of Friends. They are on the whole more fully evident in the
Catholic than in the Protestant type of church. But I think that we may
look upon them, in some form or another, as essential to any
institutional framework which shall really help the spiritual life in
man.

We find ourselves, then, committed to the picture of a church or
spiritual institution which is in essence Liturgic, Ecclesiastical,
Dogmatic, and Militant, as best fulfilling the requirements of group