Accordingly, in this second stage which comprehends the whole of the middle ages, the Church as an institution kept believers together in a larger measure than was possible to dogmas. These in their accepted form were too poor to enable them to be the expression of religious conviction and the regulator of Church life. On the other hand, the new decisions of Theologians, Councils and Popes, did not yet possess the authority which could have made them incontestable truths of faith. The third stage begins with the Reformation, which compelled the Church to fix its faith on the basis of the theological work of the middle ages. Thus arose the Roman Catholic dogma which has found in the Vatican decrees its provisional settlement. This Roman Catholic dogma, as it was formulated at Trent, was moulded in express opposition to the Theses of the Reformers. But these Theses themselves represent a peculiar conception of Christianity, which has its root in the theology of Paul and Augustine, and includes either explicitly or implicitly a revision of the whole ecclesiastical tradition, and therefore of dogma also. The History of Dogma in this last stage, therefore, has a twofold task. It has, on the one hand, to present the Romish dogma as a product of the ecclesiastical development of the middle ages under the influence of the Reformation faith which was to be rejected, and on the other hand, to portray the conservative new formation which we have in original Protestantism, and determine its relation to dogma. A closer examination, however, shews that in none of the great confessions does religion live in dogma, as of old. Dogma everywhere has fallen into the background; in the Eastern Church it has given place to ritual, in the Roman Church to ecclesiastical instructions, in the Protestant Churches, so far as they are mindful of their origin, to the Gospel. At the same time, however, the paradoxical fact is unmistakable that dogma as such is nowhere at this moment so powerful as in the Protestant Churches, though by their history they are furthest removed from it. Here, however, it comes into consideration as an object of immediate religious interest, which, strictly speaking, in the Catholic Church is not the case.[4] The Council of Trent was simply wrung from the Romish Church, and she has made the dogmas of that council in a certain sense innocuous by the Vatican decrees.[5] In this sense, it may be said that the period of development of dogma is altogether closed, and that therefore our discipline requires a statement such as belongs to a series of historical phenomena that has been completed.