this country,
altered that but little. The clergy remained in singular degree the
educated and highly influential class. The churches had developed, in
consonance with their Puritan character, a theology and philosophy so
portentous in their conclusions, that we can without difficulty
understand the reaction which was brought about. Wesleyanism had
modified it in some portions of the country, but intensified it in
others. Deism apparently had had no great influence. When the
rationalist movement of the old world began to make itself felt, it was
at first largely through the influence of France. The religious life of
the country at the beginning of the nineteenth century was at a low ebb.
Men like Belaham and Priestley were known as apostles of a freer spirit
in the treatment of the problem of religion. Priestley came to
Pennsylvania in his exile. In the large, however, one may say that the
New England liberal movement, which came by and by to be called
Unitarian, was as truly American as was the orthodoxy to which it was
opposed. Channing reminds one often of Schleiermacher. There is no
evidence that he had learned from Schleiermacher. The liberal movement
by its very impetuosity gave a new lease of life to an orthodoxy which,
without that antagonism, would sooner have waned. The great revivals,
which were a benediction to the life of the country, were thought to
have closer relation to the theology of those who participated in them
than they had. The breach between the liberal and conservative
tendencies of religious thought in this country came at a time when the
philosophical reconstruction was already well under way in Europe. The
debate continued until long after the biblical-critical movement was in
progress. The controversy was conducted upon both sides in practically
total ignorance of these facts. There are traces upon both sides of that
insight which makes the mystic a discoverer in religion, before the
logic known to him will sustain the conclusion which he draws. There
will always be interest in the literature of a discussion conducted by
reverent and, in their own way, learned and original men. Yet there is a
pathos about the sturdy originality of good men expended upon a problem
which had been already solved. The men in either camp proceeded from
assumptions which are now impossible to the men of both. It was not
until after the Civil War that American students of theology began in
numbers to study in Germa