This union of a changeless creed with an adaptive devotional system, of dogmatic authority with elasticity and play, and of unquestioning submission with the freest choice, has one obvious consequence. It renders the church unintelligible to the world, and to all professors of the world's many religions. A casual observer, looking on the Catholic system from without its pale, is at a loss to reconcile attributes which to him appear inconsistent. Why, he asks, should the church be so unswerving under one aspect, yet so pliant under another? If she will not yield one jot or tittle of doctrine, why allow so large an oscillation in forms of devotion? or, if she aims at accommodating and condescending in the latter, why remain inflexible in the former? He would perhaps add: The Catholic system has advantages over others in virtue of this her spirit of adaptation, so far as it reaches. But it is partial! The same economy and consultation for individual minds should extend into the sphere of its dogma; then the character of the church would be consistent, its response to the demands of the age would be satisfactory, and its triumph might be complete. We are here only concerned with one side of this supposed theorist's difficulty. The answer is surely as follows: 1. On one hand, the church is objective, or what he would call unaccommodating in her teaching, because she is the guardian and depository of supernatural truth. All truth is objective, because it is the reflection of the mind of God, and the subject-matter of his revelation. Hence, in spite of the infidel's sarcasm that between Homoousion and Homoiousion there is but an iota, and an iota (he adds) that divides the Christian world, the church will neither add to nor take from the "form of sound words" committed to her by that one small letter. That jot, that tittle stands against the return and salvation of countless souls till they shall themselves erase it; for the question involved is nothing less than the fulness of the truth and revelation of God. Human statements in religion aim at a compromise; the church, like Job under trial, "still continues in her simplicity." They would avoid extremes; she is zealous for the full and explicit enunciation of the whole deposit of faith. Whatever portions of dogmatic teaching can still be retained, apart from the faith, are in constant process of disintegration and fusion: _diminutae sunt veritates a filiis hominum._ But, on the other hand, if there can be degrees and measures where all is essential truth, the church may be said to become more dogmatic, and so, if possible, more objective, as her life proceeds. This, it is plain, is a simple result from her office of perpetual teacher; it is the fulfilment of the primary commission, "[Greek text]." She must expand her teachings to the needs of the day, and meet emergent heresies by fresh definitions. Hence, to take some