In these sketches of transcendental leaders--as in this study of the transcendental movement,--few have been included but those whom the intuitive philosophy drew away from their former church connections and gathered into a party by themselves--a party of protestants against literalism and formalism. The transcendental philosophy in its main ideas, was held by eminent orthodox divines who accepted it as entirely in accordance with the Christian scheme, and used it in fact as an efficient support for the doctrines of the church. The most eminent divines of New England did this, and were considered entirely orthodox in doing it, their Christian faith gaining warmth and color from the intuitive system. As has already been said, the Trinitarian scheme has close affinities with Platonism. But none of these men called themselves or were called Transcendentalists. The Transcendentalist substituted the principles of his Philosophy and the inferences therefrom for the creed of the church, and became a separatist. With him the soul superseded the church; the revelations of the soul took the place of bible, creed and priesthood. The men that have been named all did this, with the exception of James Freeman Clarke, who adhered to the ministry and the church. But his intimacy with the transcendental leaders, and his cooperation with them in some of their most important works, to say nothing of the unique position his transcendental ideas compelled him to assume, as well in ecclesiastical matters as in social reform, entitle him to mention. Convers Francis--parish minister at Watertown from 1819 till 1842, and Parkman, professor of Pulpit Eloquence and the Pastoral Care at Cambridge from 1842 till 1863--though never conspicuous either as preacher or minister, and never recognized as a representative apostle, was influential as a believer in the spiritual philosophy, among young men. To him Theodore Parker acknowledged his debt; to him successive classes of divinity students owed the stimulus and direction that carried them into the transcendental ranks; Johnson, Longfellow, Higginson were his pupils at Cambridge, and carried thence ideas which he had shaped if not originated. In many things conservative, disagreeing on some points with Emerson, whom he revered and loved as a man, regretting much that seemed sarcastic, arrogant, derisive in Parker's "Discourse of Religion," he gave his full assent to the principles of the intuitive philosophy, and used them as the pillars of Christianity. Had he been as electric and penetrating as he was truthful and obedient, high-minded and sincere, hearty and simple, he would have been a force as well as an influence. In 1836 he foresaw the rupture between "the Old or English school belonging to the sensual and empiric philosophy,--and the New or German school, belonging to the spiritual philosophy," and gave all his sympathy to the latter as having the most of truth.