If a man is more careful, he seems to himself to have been as careful as he need be when he goes to the official presentation of religion by theologians and doctors, and in the organized procedure of religious government and institutions. That, he says, must show me what Christianity really is. That is Christian orthodoxy. And, undoubtedly, if he carries his investigations far he will find there much that is more valuable and more difficult to dispose of easily, than what he finds current in the multitude. Yet here he needs more caution than he usually shows, however careful he is to distinguish between the official orthodoxy and the unofficial representation of it. He needs to learn or to recall continually the manner of life and thought everywhere in regard to life's effects and tools and products. He needs to tell himself that just as in the monsters of bygone epochs on the earth life was overwhelmed in monstrosity, and in the armoured beasts it was checked by the very instruments that seemed its best protection, so in all human organizations (and every Church, whatever else it may be, is a human organization) there is an ever-present danger to the spirit and the life they have been designed, well or ill, to serve. 'Automatism dogs our steps; the formula crystallizes the living thought that gave it birth, the idea is oppressed by the word, the spirit overwhelmed by the letter.' And if to this ever-present danger to religion there is added, as there very frequently is, the insidious influence of the worldly-world, of ambition, political intrigue, the pressure of popular demands and of a narrow but immensely powerful self-interest, the religious institution, if it persists unchanged, easily—one may dare to say inevitably—ceases to bear faithful witness to the religious life.