But on the other side we see a tendency, even more manifest if we look for external signs, to emphasise the institutional side of religion, that which prompts men and women to combine in sacred societies, to cherish enthusiastic loyalties for the Church of their early education or of their later choice, to find their chief satisfaction in acts of corporate worship, and to subordinate their individual tastes and beliefs to the common tradition and discipline of a historical body. It is now about eighty years since this tendency began to manifest itself as a new phenomenon in the Anglican Church. Since then, it has spread to other organisations. It has prompted a new degree of denominational loyalty in several Protestant bodies on the Continent, in America, and in our own country; and it has arrested the decline of the Roman Catholic Church in countries where the outlook seemed least hopeful from the ecclesiastical point of view. Such a movement, so widespread and so powerful in its results, is clearly a thing to be reckoned with by all who desire to estimate rightly the signs of the times. It is a current running in the opposite direction to the mystical tendency, which regards unity as a spiritual, not a political ideal. Fortunately, the theory of institutionalism has lately been defended and expounded by several able writers belonging to different denominations; so that we may hope, by comparing their utterances, to understand the attractions of the theory and its meaning for those who so highly value it. Aubrey Moore, writing in 1889, connected the Catholic revival with the abandonment of atomism in natural philosophy and of Baconian metaphysics. These were, he thought, the counterpart of individualism in politics and Calvinism in religion. The adherents of mid-Victorian science and philosophy were bewildered by the phenomenon of 'men in the nineteenth century actually expressing a belief in a divine society and a supernatural presence in our midst, a brotherhood in which men become members of an organic whole by sharing in a common life, a service of man which is the natural and spontaneous outcome of the service of God.'[90] In the view of this learned and acute thinker, Catholicism, or institutionalism, is destined to supplant Protestantism, as the organic theory is destined to displace the atomic. More recently Troeltsch, writing as a Protestant, has emphasised the institutional side of religion in the most uncompromising way.