sustained, was almost doomed to further that alienation between the life of piety and the life of learning which is so much to be deplored.  In the Church the conservatives have to this moment largely triumphed.  In the theological faculties of the universities the liberals in the main have held their own.  The fact that both Church and faculties are functionaries of the State is often cited as sure in the end to bring about a solution of this unhappy state of things.  For such a solution, it must be owned, we wait.

The England of the period after 1815 had indeed no such cause for reaction as obtained in France or even in Germany.  The nation having had its Revolution in the seventeenth century escaped that of the eighteenth.  Still the country was exhausted in the conflict against Napoleon.  Commercial, industrial and social problems agitated it.  The Church slumbered.  For a time the liberal thought of England found utterance mainly through the poets.  By the decade of the thirties movement had begun.  The opinions of the Noetics in Oriel College, Oxford, now seem distinctly mild.  They were sufficient to awaken Newman and Pusey, Froude, Keble, and the rest.  Then followed the most significant ecclesiastical movement which the Church of England in the nineteenth century has seen, the Oxford or Tractarian movement, as it has been called.  There was conscious recurrence of a mind like that of Newman to the Catholic position.  He had never been able to conceive religion in any other terms than those of dogma, or the Christian assurance on any other basis than that of external authority.  Nothing could be franker than the antagonism of the movement, from its inception, to the liberal spirit of the age.  By inner logic Newman found himself at last in the Roman Church.  Yet the Anglo-Catholic movement is to-day overwhelmingly in the ascendant in the English Church.  The Broad Churchmen of the middle of the century have had few successors.  It is the High Church which stands over against the great mass of the dissenting churches which, taken in the large, can hardly be said to be theologically more liberal than itself.  It is the High Church which has showed Franciscanlike devotion in the problems of social readjustment which England to-day presents.  It has shown in some part of its constituency a power of assimilation of new philosophical, critical and scientific views, which makes all comparison of it with the Roman Church misleading.  And yet it remains in its own consciousness Catholic to the core.

In America also the vigour of onset of the liberalising forces at the beginning of this century tended to provoke reaction.  The alarm with which the defection of so considerable a portion of the Puritan Church was viewed gave coherence to the opposition.  There were those who devoutly held that the hope of religion lay in its further liberalisation.  Equally there were those who deeply felt that the deliverance lay in resistance to liberalisation.  One of the concrete