These phases are from English and American history. They might largely be paralleled elsewhere. And along with them, it is to be remembered, went always not only a party imbued with the Catholic or high church idea, but also a moderate party, holding a more broadly and simply religious view. Perhaps the most effective type of Christianity has been the simple acceptance of the familiar laws of goodness, having in the Bible their express sanction, with a great promise and an awful warning for the future, and the embodiment of holiness, love, and help, in Christ. This has been the religion of a multitude of faithful souls, manly men and womanly women, who did not concern themselves with any elaborate theology, but went along their daily way, strong in obedience to duty, trustful in a divine guidance, and with serene hope for what may come after death. Their souls have been nurtured on whatever was most vital and most tender in the words of Scripture and the services of the church, and whatever was unintelligible or innutritions they have quietly passed by. This is the essential religion of humanity, made definite and vivid by accepted symbols and rules, and made warm by the sense of fellowship with a great company. Recurring to the successive phases of religious thought, the next development of Protestantism, while in a sense world-wide, may be most clearly seen in America. By Jonathan Edwards there was begun the application of a rationalizing process to the theology of Calvin and to experimental religion. In Edwards almost the only result was a more lurid and tremendous affirmation of the old dogma and the old requirement. But the New England mind, speculative, practical, and intense, worked rapidly on. In Channing and his associates came the renunciation of Depravity, Atonement, and the Trinity. In the next generation, Unitarianism expressed itself through Theodore Parker as simple theism. A little later than the Unitarian movement, the old Orthodoxy itself became transformed into a new Orthodoxy. The foremost interpreters of the transformation were Bushnell and Beecher; Bushnell translating the Atonement into terms of purely natural goodness,--not as a transaction, but an expression; and Beecher finding in Christ simply the truth that Love is sovereign of the universe. To Bushnell and Beecher the historical Christ remained in a unique sense an incarnation of God. By later voices of the new Orthodoxy--for example, Phillips Brooks--he is spoken of rather as the one actual instance of perfect humanity, and in this sense a manifestation of God and the spiritual leader of mankind.