that it has been stationary. Almost every other aspect of the life of
our country, including even that of religious life as distinguished from
religious thought, has gone ahead by leaps and bounds. This it is which
in a measure has created the tension which we feel.


B. THE BACKGROUND

Deism


In England before the end of the Civil War a movement for the
rationalisation of religion had begun to make itself felt. It was in
full force in the time of the Revolution of 1688. It had not altogether
spent itself by the middle of the eighteenth century. The movement has
borne the name of Deism. In so far as it had one watchword, this came to
be 'natural religion.' The antithesis had in mind was that to revealed
religion, as this had been set forth in the tradition of the Church, and
particularly under the bibliolatry of the Puritans. It is a witness to
the liberty of speech enjoyed by Englishmen in that day and to their
interest in religion, that such a movement could have arisen largely
among laymen who were often men of rank. It is an honour to the English
race that, in the period of the rising might of the rational spirit
throughout the western world, men should have sought at once to utilise
that force for the restatement of religion. Yet one may say quite simply
that this undertaking of the deists was premature. The time was not ripe
for the endeavour. The rationalist movement itself needed greater
breadth and deeper understanding of itself. Above all, it needed the
salutary correction of opposing principles before it could avail for
this delicate and difficult task. Religion is the most conservative of