eighteenth century the proportions which it assumed in France and
Germany. In France that movement ran its full course, both among the
learned and, equally, as a radical and revolutionary influence among the
unlearned. It had momentous practical consequences. In no sphere was it
more radical than in that of religion. Not in vain had Voltaire for
years cried, '_Écrasez l'infâme_,' and Rousseau preached that the youth
would all be wise and pure, if only the kind of education which he had
had in the religious schools were made impossible. There was for many
minds no alternative between clericalism and atheism. Quite logically,
therefore, after the downfall of the Republic and of the Empire there
set in a great reaction. Still it was simply a reversion to the absolute
religion of the Roman Catholic Church as set forth by the Jesuit party.
There was no real transcending of the rationalist movement in France in
the interest of religion. There has been no great constructive movement
in religious thought in France in the nineteenth century. There is
relatively little literature of our subject in the French language until
recent years.

In Germany, on the other hand, the rationalist movement had always had
over against it the great foil and counterpoise of the pietist movement.
Rationalism ran a much soberer course than in France. It was never a
revolutionary and destructive movement as in France. It was not a
dilettante and aristocratic movement as deism had been in England. It
was far more creative and constructive than elsewhere. Here also before
the end of the century it had run its course. Yet here the men who
transcended the rationalist movement and shaped the spiritual revival in
the beginning of the nineteenth century were men who had themselves been
trained in the bosom of the rationalist movement. They had appropriated
the benefits of it. They did not represent a violent reaction against
it, but a natural and inevitable progress within and beyond it. This it