thus a divine-human organization. It teaches that the divine-human
Son of God established it, and returning to heaven committed to the
apostles, especially to St Peter, his authority, which has descended in
an unbroken line through the popes. This is the charter of the Church,
and its acceptance is the first requisite for salvation; for the Church
determines doctrine, exercises discipline and administers sacraments.
Its authority is accompanied by the spirit of God, who guides it into
truth and gives it miraculous power. Outside the Church there are only
the "broken lights" of man's philosophy and the vain efforts of weak
human nature after virtue.

The completed doctrine of the Roman Church.

Christianity in its complete Roman development is thus the coming of the
supernatural into the natural. The universe falls into these orders, the
second for the sake of the first, as nature is of and for God. Without
him nature at its highest is like a beautiful statue, devoid of life; it
is of secondary moment compared even to men, for while it passes away he
continues for ever. He is dependent, therefore, not upon nature, but
upon God's grace for salvation, and this comes through the Church. In
the book of Revelation the New Jerusalem descending from heaven to the
earth may be taken as a symbol of a continuing process: the human
receives the divine, as the Virgin Mary received the Holy Spirit and
brought forth Jesus, perfect man and perfect God. Thus the Church ever
receives God and has a twofold nature; its sacraments through material
and earthly elements impart a divine power; its teachings agree with the
highest truths of philosophy and science, yet add to these the knowledge
of mysteries which eye hath not seen, nor ear heard, neither hath it
entered into the heart of man to conceive; it sanctifies human
relationships, but the happiness of earth at purest and best is only a
shadow of the divine bliss which belongs to the redeemed soul. Hence man
should deny the world for the sake of the other world, and the title
"religious" belongs distinctly to the monastic and priestly life.
Theology is the queen of the sciences, and nothing should be taught in
school or university which contradicts its conclusions. Moreover,
nothing should be done by the state which interferes with the
transcendent interest committed to the Church. Thus the Church touches
and controls all realms of life, and the cycle is complete. It began as
separa