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 quate in its adjustment of certain abstract concepts. But the estimate of the status of these concepts remains for determination.

You cannot rise above the adequacy of the terms you employ. A dogma may be true in the sense that it expresses such interrelations of the subject matter as are expressible within the set of ideas employed. But if the same dogma be used intolerantly so as to check the employment of other modes of analyzing the subject matter, then, for all its truth, it will be doing the work of a falsehood.

Progress in truth — truth of science and truth of religion — is mainly a progress in the framing of concepts, in discarding artificial abstractions or partial metaphors, and in evolving notions which strike more deeply into the root of reality.

Expression is the one fundamental sacrament. It is the outward and visible sign of an inward and spiritual grace. It follows that,