t
wrong in saying that his method would dissolve, not merely that
particular system of theology, but all creeds and theologies whatsoever.
Patristic, mediaeval Catholic theology and scholastic Protestantism, no
less, would go down before it. A pamphlet attributed to Newman,
published in 1836, precipitated a discussion which, for bitterness, has
rarely been surpassed in the melancholy history of theological dispute.
The excitement went to almost unheard of lengths. In the controversy the
Archbishop, Dr. Howley, made but a poor figure. The Duke of Wellington
did not add to his fame. Wilberforce and Newman never cleared themselves
of the suspicion of indirectness. This was, however, after the opening
of the Oxford Movement.

ERSKINE AND CAMPBELL

The period from 1820 to 1850 was one of religious and intellectual
activity in Scotland as well. Tulloch depicts with a Scotsman's
patriotism the movement which centres about the names of Erskine and
Campbell. Pfleiderer also judges that their contribution was as
significant as any made to dogmatic theology in Great Britain in the
nineteenth century. They achieved the same reconstruction of the
doctrine of salvation which had been effected by Kant and
Schleiermacher. At their hands the doctrine was rescued from that
forensic externality into which Calvinism had degenerated. It was given
again its quality of ethical inwardness, and based directly upon
religious experience. High Lutheranism had issued in the same
externality in Germany before Kant and Schleiermacher, and the New
England theology before Channing and Bushnell. The merits of Christ
achieved an external salvation, of which a man became participant
practically upon condition of assent to certain propositions. Similarly,
in the Catholic revival, salvation was conceived as an external and
future good, of which a man became participant through the sacraments
applied to him by priests in apostolical succession. In point of
externality there was not much to choose between views which were felt
to be radically opposed the one to the other.

Erskine was not a man theologically educated. He led a peculiarly
secluded life. He was an advocate by profession, but, withdrawing from
that career, virtually gave himself up to meditation. Campbell was a
minister of the Established Church of Scotland in a remote village, Row,
upon the Gare Loch. When he was convicted of heresy and driven from the
ministry, he also devoted himself