There have been thus indicated three, at least, of the larger factors which enter into an interpretation of Christianity which may fairly be said to be new in the nineteenth century.  They are new in a sense in which the intellectual elements entering into the reconsideration of Christianity in the age of the Reformation were not new.  They are characteristic of the nineteenth century.  They would naturally issue in an interpretation of Christianity in the general context of the life and thought of that century.  The philosophical revolution inaugurated by Kant, with the general drift toward monism in the interpretation of the universe, separates from their forebears men who have lived since Kant, by a greater interval than that which divided Kant from Plato.  The evolutionary view of nature, as developed from Schelling and Comte through Darwin to Bergson, divides men now living from the contemporaries of Kant in his youthful studies of nature, as those men were not divided from the followers of Aristotle.

Of purpose, the phrase Christian thought has been interpreted as thought concerning Christianity.  The problem which this book essays is that of an outline of the history of the thought which has been devoted, during this period of marvellous progress, to that particular object in consciousness and history which is known as Christianity.  Christianity, as object of the philosophical, critical, and scientific reflection of the age—­this it is which we propose to consider.  Our religion as affected in its interpretation by principles of thought which are already widespread, and bid fair to become universal among educated men—­this it is which in this little volume we aim to discuss.  The term religious thought has not always had this significance.  Philosophy of religion has signified, often, a philosophising of which religion was, so to say, the atmosphere.  We cannot wonder if, in these circumstances, to the minds of some, the atmosphere has seemed to hinder clearness of vision.  The whole subject of the philosophy of religion has within the last few decades undergone a revival, since it has been accepted that the aim is not to philosophise upon things in general in a religious spirit.  On the contrary, the aim is to consider religion itself, with the best aid which current philosophy and science afford.  In this sense only can we give the study of religion and Christianity a place among the sciences.

It remains true, now as always, that the majority, at all events, of those who have thought profoundly concerning Christianity will be found to have been Christian men.  Religion is a form of consciousness.  It will be those who have had experience to which that consciousness corresponds, whose judgments can be supposed to have weight.  That remark is true, for example, of aesthetic matters as well.  To be a good judge of music one must have musical feeling and experience.  To speak with any deeper reasonableness concerning faith, one must have faith.  To think