To sum up, in all these relations, dogmatic faith—and in especial, such as is narrow, authoritative, intolerant, and at enmity with a spirit of science—seems on every account destined to disappear, or to survive, if at all, among a small number of believers. Every doctrine, no matter how moral or how elevating, seems to us nowadays to lose these attributes and to become degraded from the moment it proposes to impose itself upon the human mind as a dogma. Dogma happily—that crystallization of faith—is an unstable compound; like certain complex crystals, it is apt to explode, under a concentrated ray of light, into dust. Modern criticism supplies the ray. If Catholicism, in pursuit of religious unity, logically results in the doctrine of infallibility, modern criticism in the course of its establishment of the relativity of human knowledge and of the essential fallibility of intelligence in general, tends toward religious individualism and toward the dissolution of every universal or “Catholic” dogma. And on that score orthodox Protestantism is itself menaced with ruin, for it also has preserved in its dogmas an element of Catholicity, and by that very fact of intolerance, if not practical and civil, at least theoretical and religious. CHAPTER II. SYMBOLIC AND MORAL FAITH. I. Substitution of metaphysical symbolism for dogma—Liberal Protestantism—Comparison with Brahmanism—Substitution of moral symbolism for metaphysical symbolism—Moral faith—Kant—Mill—Matthew Arnold—A literary explanation of the Bible substituted for a literal explanation. II. Criticism of symbolic faith—Inconsequence of liberal Protestantism—Is Jesus of a more divine type than other great geniuses—Does the Bible possess a greater authority in matters of morals than any other masterpiece of poetry—Criticism of Matthew Arnold’s system—Final absorption of religions by morality. [Sidenote: Inevitable tendency of religion toward non-religion.]