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 It must be admitted, then, that if we are to have a non-doctrinal religion, or a doctrinal religion founded merely on general truth, we must give up not only Paul, not only the primitive Jerusalem Church, but also Jesus Himself. But what is meant by doctrine? It has been interpreted here as meaning any presentation of the facts which lie at the basis of the Christian religion with the true meaning of the facts. But is that the only sense of the word? May the word not also be taken in a narrower sense? May it not also mean a systematic and minute and one-sidedly scientific presentation of the facts? And if the word is taken in this narrower sense, may not the modern objection to doctrine involve merely an objection to the excessive subtlety of controversial theology, and not at all an objection to the glowing words of the New Testament, an objection to the sixteenth and seventeenth centuries and not at all to the first century? Undoubtedly the word is so taken by many occupants of the pews when they listen to the modern exaltation of “life” at the expense of “doctrine.” The pious hearer labors under the impression that he is merely being asked to return to the simplicity of the New Testament, instead of attending to the subtleties of the theologians. Since it has never occurred to him to attend to the subtleties of the theologians, he has that comfortable feeling which always comes to the churchgoer when some one else’s sins are being attacked. It is no wonder that the modern invectives against doctrine constitute a popular type of preaching. At any rate, an attack upon Calvin or Turrettin or the Westminster divines does not seem to the modern churchgoer to be a very dangerous thing. In point of fact, however, the attack upon doctrine is not nearly so innocent a matter as our simple churchgoer supposes; for the things objected to in the theology of the Church are also at