In their treatment of the Eucharist the respective characteristics of Catholicism and Protestantism are also evident. We have already seen the Paganism of the Catholic doctrine of the real presence. Equally the two Protestant doctrines show the influence of Judaism on Christianity. The first, the Evangelical doctrine, which allows the Eucharist no sacramental value, and makes it simply a commemoration of the sacrament which accompanied the sacrifice of Christ’s death, was probably the belief of the Jewish Church at its very beginning; the second, and more general one, which asserts the real presence, but only in a spiritual sense through the faith of the communicant, we know to have been the belief of the later Jewish Church in the time of St. Paul. If it were not for the pressure of Catholicism, it is likely that the second would be the doctrine of all forms of Protestantism. But when Catholics have so exaggerated the real presence, Protestants, by a natural reaction, are tempted to deny it altogether. Thus the two systems of religion which Christianity seemed to unite have plainly parted again. The Judaism in which it was born, and the Paganism in which it reached its maturity, stand once more side by side. And not merely does Christianity reveal so manifestly that great opposing forces met in its history, but in reality every important feature of the long course of development which has been the subject of our survey, is recorded as clearly in its present structure as the chief conditions of the past evolution which has produced it are recorded in the structure of an animal organism. CHAPTER VII. THE PERMANENCE OF DOGMATIC RELIGION. In the course of our inquiry, one fact has been made strikingly manifest, namely, the persistence of religious ideas. We found that Christianity at its beginning was only the result of a tendency long latent in Judaism, that its doctrines were wholly Jewish while its adherents were chiefly Jews, and that afterwards, when Pagans in large numbers entered the Church, they carried with them and made Christian the principles of their Pagan religions. Similarly we saw that no new religion was created by the Reformation, that it was merely an instance of reversion, of the falling back of part of Christianity to an older type. In fact, from our study of this subject, we might conclude that religious ideas are practically indestructible, or, at least, that they can only be modified by gradual processes working during long periods of time.