movements of thought and action, and that it was her duty to elicit and order this revelation according to the Divine norm which she held in trust. In her practical use of that norm there has been at least a general consistency. In her theory of its explicit nature and character there has been much variation. The theory has varied not only from age to age, but among theologians of the same age. The norm has been represented now as a fixed deposit of miraculously revealed truth, and, again, as a miraculously guided expllcitation of that deposit; now as a rigid tradition to which growth was unnecessary, for which it was indeed impossible, and, again, as a tradition which had to grow in order to live. For the modern apologist this norm is also a tradition, and a growing tradition. But it is the tradition of the concrete logic of actual
