"the Divine authority of the Gospel, as founded on a special and miraculous interposition of God, is the basis of the action of the Association."[3] As these statements indicate, the majority of Unitarians were very conservative at this time in their theological position and methods. They were nearly as hesitating and reticent in their beliefs as Unitarians as they had been while connected with the older Congregational body. The reason for this was the same in the later as in the earlier period, that a predominant social conservatism held them aloof from all that was intellectually aggressive and theologically rationalistic. They had outgrown Tritheism, as it had been taught for generations in New England; they had refused to accept the fatalism that had been taught in the name of Calvin, and they had rejected the ecclesiastical tyrannies that had been imposed on men by the New England theology. But they had advanced only a little way in accepting modern thought as a basis of faith, and in seeking a rational interpretation of the relations of God and man. Their belief in a superhuman Christ was theoretically weaker, but practically stronger, than that of the churches from which they had withdrawn; while the grounds of that belief were in the one instance the same as in the other. [Sidenote: Depression in Denominational Activities.] The activities of the Unitarian Association were largely interfered with by these differences of opinion. The more conservative churches were unwilling to contribute to its treasury because it did not exclude the radicals from all connection with it. The radicals, on, the other hand, withheld their gifts because, while they were not excommunicated, they were regarded with suspicion by many of the churches, and did not have the fullest recognition from the Association. This controversy was emphasized by that arising from the reform movements of the day, especially the agitation against slavery. Almost without exception the radicals belonged to the anti-slavery party, while the conservative churches were generally opposed to this agitation. As a result, anti-slavery efforts became a serious cause of discord in the Unitarian churches, and helped to cripple the resources of the Association. When, as the climax of all, the civil war came on, the Association was brought to a condition of almost desperate poverty. Not more than twoscore churches contributed to its treasury, and it was obliged, to curtail its expenses in every direction.[4]