any age, is to be found with those who have just been excommunicated
from the actual Church. However, the maxim points in the direction of a
truth. By far the larger part of those with whom we have to do have had
acknowledged relation to the Christian tradition and institution. They
were Christians and, at the same time, true children of the intellectual
life of their own age. They esteemed it not merely their privilege, but
also their duty, to endeavour to ponder anew the religious and Christian
problem, and to state that which they thought in a manner congruous with
the thoughts which the men of the age would naturally have concerning
other themes.

It has been to most of these men axiomatic that doctrine has only
relative truth. Doctrine is but a composite of the content of the
religious consciousness with materials which the intellect of a given
man or age or nation in the total view of life affords. As such,
doctrine is necessary and inevitable for all those who in any measure
live the life of the mind. But the condition of doctrine is its mobile,
its fluid and changing character. It is the combination of a more or
less stable and characteristic experience, with a reflection which,
exactly in proportion as it is genuine, is transformed from age to age,
is modified by qualities of race and, in the last analysis, differs with
individual men. Dogma is that portion of doctrine which has been
elevated by decree of ecclesiastical authority, or even only by common
consent, into an absoluteness which is altogether foreign to its nature.
It is that part of doctrine concerning which men have forgotten that it
had a history, and have decided that it shall have no more. In its very
notion dogma confounds a statement of truth, which must of necessity be
human, with the truth itself, which is divine. In its identification of
statement and truth it demands credence instead of faith. Men have
confounded doctrine and dogma; they have been taught so to do. They have