Then, beginning in the eighteen-twenties, and developing rapidly after 1830, came a change, a change so startling as to warrant the term of "the Renascence of New England." No single cause is sufficient to account for this "new birth." It is a good illustration of that law of "tension and release," which the late Professor Shaler liked to demonstrate in all organic life. A long period of strain was followed by an age of expansion, freedom, release of energy. As far as the mental life of New England was concerned, something of the new stimulus was due directly to the influence of Europe. Just as the wandering scholars from Italy had brought the New Learning, which was a revival of the old learning, into England in the sixteenth century, so now young New England college men like Edward Everett and George Ticknor brought home from the Continent the riches of German and French scholarship. Emerson's description of the impression made by Everett's lectures in 1820, after his return from Germany, gives a vivid picture of the new thirst for foreign culture. The North American Review and other periodicals, while persistently urging the need of a distinctively national literature, insisted also upon the value of a deeper knowledge of the literature of the Continent. This was the burden of Channing's once famous article on A National Literature in 1823: it was a plea for an independent American school of writers, but these writers should know the best that Europe had to teach. The purely literary movement was connected, as the great name of Channing suggests, with a new sense of freedom in philosophy and religion. Calvinism had mainly done its work in New England. It had bred an extraordinary type of men and women, it had helped to lay some of the permanent foundations of our democracy, and it was still destined to have a long life in the new West and in the South. But in that stern section of the country where its influence had been most marked there was now an increasingly sharp reaction against its determinism and its pessimism. Early in the nineteenth century the most ancient and influential churches in Boston and the leading professors at Harvard had accepted the new form of religious liberalism known as Unitarianism. The movement spread throughout Eastern Massachusetts and made its way to other States. Orthodox and liberal Congregational churches split apart, and when Channing preached the ordination sermon for Jared Sparks in Baltimore in 1819, the word Unitarian, accepted by the liberals with some misgiving, became the recognized motto of the new creed. It is only with its literary influence that we are here concerned, yet that literary influence became so potent that there is scarcely a New England writer of the first rank, from Bryant onward, who remained untouched by it.