indeed the Holy Spirit of God, promised by Jesus Christ.  Through the operation of this spirit, old things become new, and fresh light is shed from the sacred pages of Scripture.  Catholic tradition is, in fact, the glorified but ever-present Christ Himself, reincarnating Himself, generation after generation, in the historical Church.  It is unnecessary to enquire whether there is apostolic authority for every new dogma, for the Church is the mouthpiece of the living Christ.

This theory marks, on one side, the complete and final apotheosis of the Pope and the hierarchy, who are thereby made independent even of the past history of the Church.  Pius IX was not slow to realise that the only court of appeal against his decisions was closed in 1870.  ’La tradizione sono io,’ he said, in the manner of Louis XIV.  The Pope is henceforth not the interpreter of a closed cycle of tradition, but the pilot who guides its course always in the direction of the truth.  This is to destroy the old doctrine of tradition.  The Church becomes the source of revelation instead of its custodian.  On the other side, it is a perilous concession to modern ideas.  There is an obvious danger that, as the result of this doctrine, the dogmas of the Church may seem to have only a relative and provisional truth; for, if each pronouncement were absolutely true, there would be no real development, and the appearance of it in history would become inexplicable.

This new and, in appearance, more liberal attitude towards modern ideas of progress has raised the hopes of many in the Roman Church whose minds and consciences are troubled by the ever-widening chasm which separates traditional dogma from secular knowledge.  While dogma was stationary—­immobilis et irreformabilis—­there seemed to be no prospect except that the progress of human knowledge would leave theology further and further behind, till the rupture between Catholicism and civilisation became absolute.  The idea that the Church would ever modify her teaching to bring it into harmony with modern science seemed utterly chimerical.  But if the static theory of revelation is abandoned, and a dynamic theory substituted for it; if the divine part of Christianity resides, not in the theoretical formulations of revealed fact, but in the living and energising spirit of the Church; why should not dogmatic theology become elastic, changing periodically in correspondence with the development of human knowledge, and no longer stand in irreconcilable contradiction with the ascertained laws of nature?

Thus the dethronement of tradition by the Pope contributed to make the Modernist movement possible.  The Modernists have even claimed Newman as on their side.  This appeal cannot be sustained.  ’The Development of Christian Doctrine’ is mainly a polemic against the high Anglican position, and an answer to attacks upon Roman Catholicism from this side.  Anglicanism at that time had committed itself to a thoroughly