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of the latter part of the eighteenth century, with its stolid translation of the miraculous into the historical, and its official accommodation of the result to the purposes of the pulpit, had not reached any firm scientific foundation; and Schleiermacher on the other side, protesting that religion was a matter not of knowledge but of feeling, attracted alike the religious emotionalists, the seekers of compromise, and the romantics. His personal and literary charm, and his tolerance of mundane morals, gave him a German vogue not unlike that of Chateaubriand in France. His intellectual cast and ultimate philosophic bias, however, together with his freedom of private life, [1769] ultimately alienated him from the orthodox, and thus it was that he died (1834) in the odour of heresy. Heresy, in fact, he had preached from the outset; and it was only in a highly emancipated society that his teaching could have been fashionable. The statement that by his Discourses
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[1770] is literally quite false, for the old compromising pseudo-rationalism survived a long while, and orthodoxy still longer; and it is quite misleading inasmuch as it suggests a resurgence of faith. The same historian proceeds to record that some saw in the work
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The general public saw in the Discourses a new assault of romanticism upon religion. The clergy in particular were painfully aroused, and did not dissemble their irritation. Spalding himself could not restrain his anger.