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 Epictetus, though we accept not a word of their statements of fact or philosophy. But can the essence of a religion be thus preserved intact when its dogma and its historical assertions are denied? Could St. Paul have spread the Church of the Gentiles without the help of the theories which Arnold regarded as accretions? Would the beautiful spirit of the mystics have conquered the world as well as touched the hearts of a few hermits without the rigid framework of dogmas in which they were set and the great ecclesiastical organisation for which a definite dogmatic system was required? We may love the mystical writers, but, without the organisers of Churches and creeds, can we believe that they would even have made a church for the world? To set forth a great moral ideal is undoubtedly an enormous service. But the prosaic mind will ask, Is it enough to present us with ideals? Do we not also require statements of fact? It is all very well to say be good, and to say this and that is the real meaning of goodness; but to make men good, you have also got to tell them why they should be good, and to create a system of discipline and dogma for effectually stimulating their love of goodness.

I do not presume to discuss such a point here.