re or less stable and characteristic experience, with a reflection which, exactly in proportion as it is genuine, is transformed from age to age, is modified by qualities of race and, in the last analysis, differs with individual men. Dogma is that portion of doctrine which has been elevated by decree of ecclesiastical authority, or even only by common consent, into an absoluteness which is altogether foreign to its nature. It is that part of doctrine concerning which men have forgotten that it had a history, and have decided that it shall have no more. In its very notion dogma confounds a statement of truth, which must of necessity be human, with the truth itself, which is divine. In its identification of statement and truth it demands credence instead of faith. Men have confounded doctrine and dogma; they have been taught so to do. They have felt the history of Christian doctrine to be an unfruitful and uninteresting theme. But the history of Christian thought would seek to set forth the series of interpret
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