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.

'One of the clearest results of all religious history and
religious psychology is that the essence of all religion is
not dogma and idea, but cultus and communion, the living
intercourse with the Deity--an intercourse of the entire
community, having its vital roots in religion and deriving
its ultimate power of thus uniting individuals, from its
faith in God.... Whatever the future may bring us, we cannot
expect a certainty and force of the knowledge of God and of
His redemptive power to subsist without communion and
cultus. And so long as a Christianity of any kind shall
subsist at all, it will be united with a cultus, and with
Christ holding a central position in the cultus.'[91]

From America, the last refuge of individualism, there has come a
pronouncement not less drastic. Professor Royce, the author of the
admirable metaphysical treatise entitled 'The World and the Individual,'
has recently published a double series of Hibbert Lectures on 'The
Problem of Christianity,' in which he affirms the institutionalist
theory with a surprising absence of qualification. The whole book is
dominated by one idea, advocated with a _naivete_ which would hardly
have been possible to a theologian--the idea that churchmanship is the
essential part of the Christian religion.

'The salvation of the individual man is determined by some
sort of membership in a certain spiritual community--a
religious community, and in its inmost nature a divine
community, in whose life the Christian virtues are to reach