And either answer to the question is alike dogmatic. The Arian is no less dogmatic than the Catholic. A dogmatic faith is only a definite faith; and that upon questions upon which it has become irrational to remain indefinite, after I have once been brought to a certain point of acquaintance with them. The question between the Catholic and the Arian is, not whose doctrine evades definiteness of determination, but whose dogma is in accord with the truth and its evidence. The negative answer to the question proposed would only be unjudicial, not undogmatic. Meanwhile, the affirmative answer would be so complete a concession of the whole position, that if it has once been made, as much has really been admitted, so far as any battle, about dogma goes, as if the whole formal statement of the Athanasian Creed had been expressly, as it will have been implicitly, included. There is nothing, then, really to fight against in these words, 'The right faith is, that we believe and confess that our Lord Jesus Christ, the Son of God, is God and Man; God, of the substance of the Father, begotten before the worlds: and Man, of the substance of His mother, born in the world; perfect God, and perfect Man: of a reasonable soul and human flesh subsisting; equal to the Father, as touching His Godhead; and inferior to the Father, as touching His Manhood. Who although He be God and Man: yet He is not two, but one Christ; One; not by conversion of the Godhead into flesh; but by taking of the Manhood into God; One altogether; not by confusion of substance, but by unity of Person.' Another thing which perhaps the same commonplace statement may illustrate as to the character of Christian dogma, is its largeness and equity. It is harmony; it is proportion; it is the protest of balanced completeness against all that partiality, which, by exaggerating something that is true, distorts the proportion and simplicity of truth. Every several form of error,--we admit it willingly,--grew out of, and represented, a truth. Catholic doctrine alone preserves the proportion of truth. To work and to think within the lines of dogmatic faith, is to work and to think upon the true and harmonious conception of the Person of Jesus Christ--'Quem nosse vivere, Cui servire regnare.' In this knowledge certainly there is no limitedness, and in this subordination no slavery. The meaning of Christian dogma, then, so far as we have at present had anything to do with it, is simply this. It is the self-realizing of the consciousness of the Christian community in respect of the answer to be given to that one great question, fundamental and inevitable, with which all in all times who would approach Christ must be met,--'Whom say ye that I am?'