There also began a movement to bring church and state into harmonious relations with each other, and to overcome the inconsistency of being individualist and socialist at the same moment. The theory of conversion being retained, it was proposed to make the ordinances of religion free to all, in order that they might bring about the supernatural change that was desired. This is the real significance of the position taken by Solomon Stoddard, of Northampton, who taught that the Lord's Supper is a converting ordinance, and who in practice did not ask for a supernatural regeneration as preparatory to a limited church membership, though he regarded this as essential to full admission. The half-way covenant had been adopted before Mr. Stoddard became the pastor of the church; but soon after his settlement this limited form of admission was more clearly defined, and he admitted persons into what he described as a "state of education."[12] This "large congregationalism," as it was called, was in time accepted as meaning that those who have faith enough to justify the baptism of their children have enough to admit them to full communion in the church. Mr. Stoddard appealed to the English practice in his defence of the broader principle which he adopted. He also vindicated his position by reference to the practices of the leading Protestant countries in Europe. His methods, as outlined and interpreted in his Appeal to the Learned,[13] were based more or less explicitly on the corporate idea of the church. Although Stoddard was a strict Calvinist, there can be no doubt that his method of open communion slowly led to theological modifications. Not only did it have a tendency to bring the state and church into closer relations with each other, by making the membership in the two more nearly the same, but it led the way to the acceptance of the doctrine of moral ability, and therefore to a modification of Calvinism. If it was a practical rather than a theological reason that caused Stoddard to adopt open communion, it almost inevitably led to Arminianism, because it implied, as he presented its conditions, that man is able of his own free will to accept the terms of salvation which Calvinism had confined to the operation of the sovereignty of God alone.