But it was a real image of the real truth none the less. Local and popular modes of exposition then are often as the medium through which dogmatic truth is seen and apprehended,--not always, certainly, without distortion. But the more catholic the truth, the more it retains its identity of form, however remote from each other, in place or time, the diverse types of mind which view and teach it, so much the purer must it be from accidental or temporary conditionings; so much the nearer, in rank, to a fundamental doctrine of the Catholic Church. We do not, of course, distinguish Catholic dogma from theological literature, as though the one were bare facts, and the other all explanations of the facts. But we may rightly confine the use of the word 'dogma' to the fundamental facts, together with such explanation of them as the Church has agreed, by universal instinct, or by dogmatic decree endorsed through ecumenical acceptance, to be essential to a reasonable apprehension of the facts. It is the more important to guard with unfaltering clearness this distinction between dogma on the one hand, and theological literature on the other, because it is, no doubt, in the sphere of explanatory theories and expressions, that most of those controversies find their place, which distress quiet minds, and rouse hot battles of orthodoxy between sincere Christian combatants. If it could be recognised at the time how far the apparent innovators of successive generations were really questioning not the doctrines themselves, but certain traditional modes of thought and teaching which have wrongly adhered to the doctrines, there would be fewer accusations of heterodoxy, and less distress and perplexity amongst the orthodox. But it is natural enough that this should not be perceived by the defenders, when the innovators themselves are so often both blind and indifferent to it. And it is just herein that the different innovators are apt to make themselves indefensible. Too often they think that they are making real advance upon the doctrines of the Church and her Creeds, and they are elated, instead of being ashamed, at the thought. They make light of loyalty, they despise the birthright of their Churchmanship, and find their own self-exaltation in the very consciousness of offending their brethren. This, whether done under provocation or no, is to depart from the spirit of the Church of Christ, in temper and meaning at least,--even though their work in the long run should prove (as it must so far as there is truth in it) only to serve the interest and work of the Church.