[201] Church should take a clear and definite stand against the new learning which, seems fatal to its fundamental doctrines. For many years past, liberal divines in the Protestant Churches have been doing what the Modernists are doing. The phrase “Divinity of Christ” is used, but is interpreted so as not to imply a miraculous birth. The Resurrection is preached, but is interpreted so as not to imply a miraculous bodily resurrection. The Bible is said to be an inspired book, but inspiration is used in a vague sense, much as when one says that Plato was inspired; and the vagueness of this new idea of inspiration is even put forward as a merit. Between the extreme views which discard the miraculous altogether, and the old orthodoxy, there are many gradations of belief. In the Church of England to-day it would be difficult to say what is the minimum belief required either from its members or from its clergy. Probably every leading ecclesiastic would give a different answer. The rise of rationalism within the English Church is interesting and illustrates the relations between Church and State. The pietistic movement known as Evangelicalism, which Wilberforce’s Practical View of Christianity (1797) did much to make popular, introduced the spirit of Methodism [202] within the Anglican Church, and soon put an end to the delightful type of eighteenth-century divine, who, as Gibbon says, “subscribed with a sigh or a smile” the articles of faith. The rigorous taboo of the Sabbath was revived, the theatre was denounced, the corruption of human nature became the dominant theme, and the Bible more a fetish than ever. The success of this religious “reaction,” as it is called, was aided, though not caused, by the common belief that the French Revolution had been mainly due to infidelity; the Revolution was taken for an object lesson showing the value of religion for keeping the people in order. There was also a religious “reaction” in France itself. But in both cases this means not that free thought was less prevalent, but that the beliefs of the majority were more aggressive and had powerful spokesmen, while the eighteenth-century form of rationalism fell out of fashion. A new form of rationalism, which sought to interpret orthodoxy in such a liberal way as to reconcile it with philosophy, was represented by Coleridge, who was influenced by German philosophers. Coleridge was a supporter of the Church, and he contributed to the foundation of a school of liberal theology which was to make itself felt after the middle of the century. [203] Newman, the most eminent of the new High Church party, said that he indulged in a liberty of speculation which no Christian could tolerate. The High Church movement which marked the second quarter of the century was as hostile as Evangelicalism to the freedom of religious thought.