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when we had a revulsion of public sentiment, which was only a spring of 
resentment against the errors under which the people had been brought to 
labour, and that led to the demolition of pictures, and ornaments, and 
sculptures all over the country ; and it was seen in the demolition of the 
figures which bedecked the front of Westminster Abbey. They broke down 
those works of art which were used to symbolize in the freest sense of the 
word. They broke down those works of art which added to religion the 
encumbrances of superstition ; and instead of showing their resentment to 
its utmost against those people who by their acts brought about the 
Reformation, they imagined that the cathedrals and churches were the cause 
of all that they objected to, and that led to the decadence of English art. 
When the people came to a true sense of their position, and discovered that 
it was not the buildings that caused their discomfort, but that it was human 
error, they found that they had been acting upon the wrong side, and began 
to regard those cathedrals and churches as houses erected to the Lord, and 
thus we had a revival of British art, and a restoration of cathedrals all over the 
kingdom. If we look at the phenomenon of the apparent declension of art in 
Scandinavia, consecpient on the destruction of paganism, we shall be able to 
apply that theory to explain the problem, just as I have endeavoured to 
explain it with regard to England. 
Rev. J. Martin. — Would the author give us a little more information in 
reference to his fourth paragraph, as to the Scandinavian notion of holiness l 
I particularly desire to know what warranty the author has for saying that 
Heimdall is a holy god in the Christian sense of holiness. I do not mean 
beneficent, but pure in the Christian sense of purity. 
Mr. H. Cadman Jones. — I should like to touch, for a moment, upon one 
question which has been raised. It has been stated that Christianity is 
practically modified by the psychological conditions of the nations that adopt 
it. There is no doubt that Roman Catholicism is prevalent among the Latin 
races, and Protestantism among the Scandinavian and Teutonic races, and 
I should not be disposed to deny that there is something in the natural 
character of each of these races which rather predisposes it to that form of 
religion which prevails there. But we must take care not to carry this view 
too far. I have lately heard it put forward almost in this shape, — that 
Roman Catholicism is the form of Christianity which is naturally adapted to 
the Latin races, and Protestantism the form naturally adapted to the Scan- 
dinavian and Teutonic races, and that we, therefore, cannot expect either 
race to change its form of religion. I should be sorry to adopt a principle 
which, if carried out, might lead us to the conclusion that heathenism was 
the natural religion of some races, and that we must not expect them to 
change it. It is an interesting subject of inquiry, how far the difference 
of religion in different countries is owing to difference of national character, 
and how far to those controlling circumstances which influence the destiny 
of nations. At one time the Protestants were a majority in Poland, and it 
hung in the balance whether Protestantism should not become the established 
religion of the country. The balance turned against Protestantism, and by 
