Such a derivation does not, of itself,
render these dogmas necessarily mythical. They might be ideal
expressions of human experience and yet be literally true as well,
provided we assume (what is assumed throughout in Christianity) that
the world is made for man, and that even God is just such a God as man
would have wished him to be, the existent ideal of human nature and
the foregone solution to all human problems. Nevertheless, Christian
dogmas are definite,[2] while human inspirations are potentially
limitless; and if the object of the two is identical either the dogmas
must be stretched and ultimately abandoned, or inspiration which does
not conform to them must be denounced as illusory or diabolical.
[Footnote 2: At least in their devotional and moral import. I suggest
this qualification in deference to M. Le Roy's interesting theory of
dogma, viz., that the verbal or intellectual definition of a dogma may
be changed without changing the dogma itself (as a sentence might be
translated into a new language without altering the meaning) provided
the suggested conduct and feeling in the presence of the mystery
remained the same. Thus the definition of transubstantiation might be
modified to suit an idealistic philosophy, but the new definition
would be no less orthodox than the old if it did not discourage the
worship of the consecrated elements or the sense of mystical union
with Christ in the sacrament.
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