Hence, when applied to revealed religion, in examining the teaching of the scripture writers, it does not attempt, as the former school, to raise the mind to a level with that of the writers, in order to apprehend the eternal truth which was revealed alike to their intuition and to ours; but it throws itself into the circumstances of their age, so as to understand their meaning; and tests it by the altered conceptions which the progress of ages has given to the world. Thus the inquirer not only asks what the writers meant, but views the truth which they taught as relative to their own age; and regards the office of criticism to be, to discriminate in it that which is conceived to have been temporary and local, and that which applies to all time. This school thus resembles the last, in asking what the scripture writers meant in their own time, and what their meaning is to us; but it seeks the answer, by using the same methods for the investigation which would be applied in ordinary literature; not by abstract speculation, apart from literary study of actual documents. It makes the conceptions which civilization and history have created, to be the test for comparison, not the eternal truths of reason which are supposed to exist irrespective of civilization and history. We may select one illustration. In surveying the doctrine of the atoning work of Christ, the former school seeks to apprehend the absolute meaning of the atonement as the manifestation of an act previously wrought out; and, starting with the notion of the divine teacher of humanity, the Λόγος of God in Christ teaching the world, and the Λόγος in the soul of man apprehending this teaching, it construes the atoning work of Christ from its didactic side, as teaching man concerning God’s love by means of a majestic example of self-sacrifice. The second school treats the doctrine historically; and, when it has separated the apostolic teaching from all subsequent additions, compares this doctrine with the age in which it was expressed, in order to separate what it conceives to be the permanent from the temporary; and hence comes to view the atonement, apart from all the hallowed associations of propitiatory sacrifice which in the minds of the early converts were inseparably united with it. These ideas, which the doctrine of the church regards as integral portions of revealed verity, it considers to be the peculiarity of the age in which the revelation was communicated. The revealed doctrines are handled in the same manner as corresponding doctrines of philosophy.