science, on the one hand, and on the other, issuing in the
Reformation's assertion of the right of thought and of private judgment
in matters of religion; and along with this latter the rebirth of
Unitarianism, its reappearance again as a force in the history of the
world.

During this Reformation period there are many names of light and power,
among them being Servetus, whom Calvin burned because he was a
Unitarian; Laelius and Faustus Socinus, Bernardino Ochino, Blandrata,
and Francis David; and, more noted in some ways than any of them,
Giordano Bruno, the man who represents the dawn of the modern world
more significantly than any other man of his age, not entirely a
Unitarian, but fighting a battle out of which Unitarianism sprung,
freedom of thought, the right of private judgment, the scientific study
of the universe, the attempt, unhampered by the Church's dogma or
power, to understand the world in which we live.

As a result of this Renaissance, what happened? Let me run over very
rapidly the condition of things in Europe at the present time, with
some glances back, that you may see that Unitarianism has played just
as large a part as you could expect it to play, larger and grander than
you could expect it, considering the conditions.

In Hungary, one of the few countries where freedom of thought in
religion has been permitted, there has been a grand organization of the
Unitarian Church for more than three hundred years, not only churches,
but a Unitarianism that has controlled colleges and universities and
directed the growth of learning.

Let us look to the North. In Sweden and Norway it is still a crime to