inertia of religion. The leaders of a period enlist on the side either of the interests or the resistance, and the mass of men float on the resultant current of the mores.
Religion is tradition. It is a product of history and it is embodied in ritual, institutions, and officials, which are historical. From time to time it is observed that the religious generalizations do not hold true; experience does not verify them. At last skepticism arises and new efforts of philosophy are required to reestablish the religious dogmas or to make new compromises. Philosophy appears as a force of revision and revolution. In the New Testament we see a new philosophy undermining and overthrowing rabbinical Judaism. This operation may be found in the history of any religion; and it is often repeated. The institutional and traditional religion stands like an inherited and established product; the philosophy appears like a new and destructive element which claims to be reformatory, and may turn out to be such, but which begins by destruction.
We may see one of these operations in the ecclesiastical schism of the sixteenth century. The mediæval system broke down in the fifteenth century; it was not able to support the weight thrown on it by the great changes of that period. New devices were charged with the great societal duties; for instance, the State was created and charged with duties which the Church had claimed to perform. The State thus got control of marriage, divorce, legitimacy, property, education, etc. These things were in the mores, and the mores changed. The masses accepted the changes and readjusted their ideas accordingly. They turned to the State instead of the Church for the defense and control of great interests, and the schism in the Church was a result. Those who still kept faith in sacramental religion have clung to institutions,
