Before the conclusion of the last century, while still the literary influence of Weimar was at its height, he wrote Discourses on Religion,(759) to arouse the German mind to self-consciousness; which produced as stirring an effect in religion(760) as Fichte’s patriotic addresses to the German nation subsequently in politics; and from them may be dated the first movement of spiritual renovation, as from the latter the first of German liberation from foreign control. In successive works his views on ethics and religion were gradually developed, until, in his _Glaubenslehre_ (31) he produced one of the most important theological systems ever conceived. We can give no idea of the compass exhibited in that work, nor spare time to trace the growth in Schleiermacher’s own mind as new influences like that of Harms, which he rejected, indirectly influenced him; but we must be content to define his general position in its destructive and constructive aspects. The fundamental principles(761) were, that truth in theology was not to be attained by reason, but by an insight, which he called the Christian consciousness,(762) which we should call Christian experience; and that piety consists in spiritual feeling, not in morality. Both were corollaries from his philosophical principles. There are two parts, both in the intellectual and emotional branches of our nature;—in the emotional, a feeling of dependence in the presence of the Infinite, which is the seat of religion; and a consciousness of power, which is the source of action and seat of morality;—and in the intellectual, a faith or intuition which apprehends God and truth; and critical faculties, which act upon the matter presented and form science.(763) In making these distinctions, Schleiermacher struck a blow at the old rationalism, which had identified on the one hand religion and morality, and on the other intuition and reason. Hence from this point of view he was led to explain Christianity, when contrasted with other religions, subjectively on the emotional side, as the most perfect state of the feeling of dependence; and on the intellectual, as the intuition of Christianity and Christ’s work: and the organ for truth in Christianity was regarded to be the special form of insight which apprehends Christ, just as natural intuition apprehends God; which insight was called the Christian consciousness.(764) Thus far many will agree with him. Perhaps no nobler analysis of the religious faculties has ever been given. Religion was placed on a new basis: a home was found for it in the human mind distinct from reason. The old rationalism was shown to be untrue in its psychology. The distinctness of religion was asserted; and the necessity of spiritual insight and of sympathy with Christian life asserted to be as necessary for appreciating Christianity, as æsthetic insight for art.