The time seemed then to thoughtful men a fitting one, when doctrines were either regarded as unimportant or superseded by the religious consciousness, to unite these two churches under the bond of a common nationality, and the practice of a common liturgy. But the old Lutheran spirit, which still survived in the retirement of country parishes, was aroused, and some pastors underwent deprivation and persecution rather than submit to the union.(852) This new movement at first caught the spirit of pietism, just as had been the case with that of Schleiermacher; but gradually abandoned it for a dogmatic and churchlike aspect, as he for a scientific expression. Its aim was to return to the Lutheranism of the sixteenth century, and to rally round the confessions of faith of that period. Hengstenberg(853) at Berlin, and Hävernick,(854) are the names best known as representing this party at the period of which we speak. Their efforts were directed to criticism rather than to doctrine, to reconstruct the basis for Christianity in Judaism by defending the authenticity and credibility of the ancient scriptures. In doctrine and the canon, they reverted to the position of the Reformation. But the alarm ensuing upon the work of Strauss, in 1835, invested this movement with a more reactionary character; and the journal(855) which gave expression to Hengstenberg’s views, gradually assumed the character of an ecclesiastical censorship, frequently marked by defiance and severity, like the tone of Luther of old.