itself and a process subject only to its own laws, is to court the
judgment of men, that in its zeal to be Christian it has ceased to be
thought.

Our most profitable mode of procedure would seem to be this. We shall
seek to follow, as we may, those few main movements of thought marking
the nineteenth century which have immediate bearing upon our theme. We
shall try to register the effect which these movements have had upon
religious conceptions. It will not be possible at any point to do more
than to select typical examples. Perhaps the true method is that we
should go back to the beginnings of each one of these movements. We
should mark the emergence of a few great ideas. It is the emergence of
an idea which is dramatically interesting. It is the moment of emergence
in which that which is characteristic appears. Our subject is far too
complicated to permit that the ramifications of these influences should
be followed in detail. Modifications, subtractions, additions, the
reader must make for himself.

These main movements of thought are, as has been said, three in number.
We shall take them in their chronological order. There is first the
philosophical revolution which is commonly associated with the name of
Kant. If we were to seek with arbitrary exactitude to fix a date for the
beginning of this movement, this might be the year of the publication of
his first great work, _Kritik der reinen Vernunft_, in 1781.[1] Kant was
indeed himself, both intellectually and spiritually, the product of
tendencies which had long been gathering strength. He was the exponent
of ideas which in fragmentary way had been expressed by others, but he
gathered into himself in amazing fashion the impulses of his age. Out
from some portion of his works lead almost all the paths which
philosophical thinkers since his time have trod. One cannot say even of