ecisions on these
matters have been, accepted by Unitarians as final. Even when most
closely organized they have steadily resisted all attempts so to fix the
meaning of 'Unitarianism' as to exclude further growth of opinion.
Consequently there is always room for variety of opinion among them; and
every statement of their principles and teachings must be taken as a
sort of average estimated from a survey more or less extended.

Thus the significance of Unitarianism as a feature of modern religious
development cannot be grasped apart from its history as a movement of
thought. Nowhere is it more necessary than here to reflect that to know
what a thing is we must know what it has been and consider what its
future naturally involves.

Secondly, amid all the varieties of thought referred to, complicated as
they are by the eager advance of some and the clinging to survivals by
others, there are two notes to be found undeniably, if unequally,
characteristic of Unitarianism. It is both _rationalist_ and _mystical_.
If the historian seems more attentive to the former than to the latter,
this must not be taken as indicating their relative importance.
Obviously, it is easier to record controversies than to unfold the
wealth of profound conceptions. Perhaps we may fairly suggest the true
state of the case by the mere juxtaposition of such earlier names as
Socinus, Bidle, and Locke, with those of Channing, Emerson, and
Martineau; or by a reference to the earlier Unitarian hymns in contrast
with those of the later stages.

SOME TERMS EXPLAINED

A brief explanation at the outset may help the reader to follow more
intelligently the history of Unitarianism. As is well known, the chief
issue between Trinitarians and Unitarians arises in connection with the
relation of Jesus Christ to God, questions concerning the Holy Spirit
being usually less discussed. There are consequential issues also,
bearing upon man's nature, atonement, salvation, and other subjects, but
these call for no remark here. In its full statement, as given for
instance in the 'Athanasian Creed,' the Trinitarian dogma presents the
conception of Three 'Persons' in One God--Father, Son, and Holy
Spirit--'Persons' with different: functions, but all equal and
co-eternal. The Eastern (Greek Orthodox) Church differs from the Western
(Roman Catholic) in holding that the Third Person 'proceeds' from the
Father alone; the Western adds--'and from the Son' (_filioque_). The
f