.
ERSINE AND CAMPBELL. 201.
MAURICE. 204.
CHANNING. 205.
BUSHNELL. 207.
THE CATHOLIC REVIVAL. 211.
THE OXFORD MOVEMENT. 212.
NEWMAN. 214.
MODERNISM. 221.
ROBERTSON. 223.
PHILLIPS BROOKS. 224.
THE BROAD CHURCH. 224.
CARLYLE. 228.
EMERSON. 230.
ARNOLD. 232.
MARTINEAU. 234.
JAMES. 238.

BIBLIOGRAPHY. 243.

CHAPTER I

A. INTRODUCTION

The Protestant Reformation marked an era both in life and thought for
the modern world. It ushered in a revolution in Europe. It established
distinctions and initiated tendencies which are still significant. These
distinctions have been significant not for Europe alone. They have had
influence also upon those continents which since the Reformation have
come under the dominion of Europeans. Yet few would now regard the
Reformation as epoch-making in the sense in which that pre-eminence has
been claimed. No one now esteems that it separates the modern from the
mediaeval and ancient world in the manner once supposed. The perspective
of history makes it evident that large areas of life and thought
remained then untouched by the new spirit. Assumptions which had their
origin in feudal or even in classical culture continued unquestioned.
More than this, impulses in rational life and in the interpretation of
religion, which showed themselves with clearness in one and another of
the reformers themselves, were lost sight of, if not actually
repudiated, by their successors. It is possible to view many things in
the intellectual and religious life of the nineteenth century, even some
which Protestants have passionately reprobated, as but the taking up
again of clues which the reformers had let fall, the carrying out of
purposes of their movement which were partly hidden from themselves.

Men have asserted that the Renaissance inaugurated a period of paganism.
They have gloried that there supervened upon this paganism the religious
revival which the Reformation was. Even these men will, however, not
deny that it was the intellectual rejuvenation which made the religious
reformation possible or, at all events, effective. Nor can it be denied
that after the Revolution, in the Protestant communities the
intellectual element was thrust into the background. The practical and
devotional prevailed. Humanism was for a time shut out. There was more
room for it in the Roman Church than among Protestants. Again, the
Renaissance itself had been