their highest expression and the spirit of the Master is to
obtain its earthly fulfilment. In other words, there is a
certain universal and divine spiritual community. Membership
in that community is necessary to the salvation of man....
Such a community exists, is needed, and is an indispensable
means of salvation for the individual man, and is the
fitting realm wherein alone the kingdom of heaven which the
Master preached can find its expression, and wherein alone
the Christian virtues can be effectively preached.'[92]

These statements, which in vigour and rigour would satisfy the most
extreme curialist in the Society of Jesus, are not a little startling in
an American philosopher, who, as far as the present writer knows, does
not belong to any 'Catholic' Church. The thesis thus enunciated is the
argument of the whole book, in which 'loyalty to the beloved community'
is declared to be the characteristic Christian virtue. It is true that
the satisfaction of Professor Royce's Catholic readers is destined to be
damped in the second volume, where he forbids us to look for the ideal
divine community in any existing Church, and expresses his conviction
that great changes must come over the dogmatic teaching of Christianity.
But for our purpose the significant fact is that throughout the book he
insists that Christianity is essentially an institutional religion, the
most completely institutional of all religions. For Professor Royce to
be a Christian is to be a Churchman.

Our last witness shall be the learned Roman Catholic layman, Baron
Friedrich von Huegel, the deepest thinker, perhaps, of all living
theologians in this country. 'It is now ever increasingly clear to all
deep impartial students that religion has ever primarily expressed and
formed itself in cultus, in social organisation, social worship,
intercourse between soul and soul and between soul and God; and in
symbols and sacraments, in contacts between spirit and matter.' He
proceeds to discuss the strength and weakness of institutionalism in a
perfectly candid spirit, but with too particular reference to the
present conditions within the Roman Church to help us much in our more
general survey. He mentions the drawbacks of an official philosophy,
prescribed by authority; 'only in 1835 did the Congregation of the Index
withdraw heliocentric books from its list.' He emphasises the necessity
of historical dogmas, but adm