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140 is a fatal concession. In the record the miracles are plainly put forward to authenticate the person; if they are construed in the other way they are, in an age whose mores are penetrated by instinctive scorn of magic and miracles, a dead weight on the system. The apology therefore wins nobody, but interposes a repelling force. An apology is always a matter of policy, and it would be far better to drop miracles with witches, hell, personal devil, flood, tower of Babel, and creation in six days, in silence. The various attempts of the eighteenth century (Butler, Paley) to sustain religion or theology by analogies, design, and so on, are entirely outside of our mores. The philosophical or logical methods no longer have any force on the minds of any class in our society. When a church is only a slightly integrated association for ethical discussion and united social effort, religion ceases to be, and when religion withdraws entirely into the domain of metaphysical speculation, it is of no account. In the middle of the nineteenth century those Protestants who wanted to maintain religion for itself, or as an end in itself, did what the situation called for; they made religion once more ritual and tried to revive the "Catholic faith" without the Pope. That would be a revival, to a great extent, of mediæval ecclesiasticism and mores. We are therefore witnesses of a struggle to stem the tide of the mores by concerted action and tactics in the interest of mediæval religion. At the same time the mores of modern civilization are sapping the foundations, not only of mediæval and Greek Christianity, but also of Mohammedanism and Buddhism. The high-church or ritualistic movement is therefore a rally in the battle which has been going on for five hundred years between mediæval Christianity and the improved mores.