Such a use of infallibility as Newman implies exposes the fallacy of the Protestant position. For as soon as you have removed this healthy check to theological embroilment you have opened the way to intellectual corruption. As soon as you admit the right of individual judgment in theological matters you have upset the balance between dogma and life. The Catholic consigns his dogmas to the infallible Church and speculates about the pragmatic issues of the dynamic moral life. The Protestant on the other hand, encases himself in an iron-bound morality and gives free rein to his fancy about the eternal verities. The Catholic is empirical in ethics and dogmatic in theology. The Protestant is dogmatic in ethics and more and more empirical in theology. He speculates where it is futile to speculate, because in supernatural matters you can never come by evidence to any final, all-convincing truth. But he refuses to speculate where a decent skepticism and a changing adjustment to human nature would work out attitudes towards conduct that make for flowering and growth. The Protestant infallibility of morals is the cruellest and least defensible of all infallibilities. Protestantism passes most easily into that fierce puritan form which constrains both conduct and belief. The Protestant inevitably gravitates either towards puritanism or towards unitarianism. The one petrifies in a harsh and narrow moral code, the ordering of conduct by the most elderly, least aesthetic, dullest and gloomiest elements in the community. The other mingles in endless controversy over the attributes of deity, the history of its workings in the world, and the power of the supernatural. Religion becomes a village sewing-society, in which each member’s life is lived in the fearful sight of all the others, while the tongues clack endlessly about rumors that can never be proved and that no one outside will ever find the slightest interest in having proved.