he effects produced by it on the various theological
parties. (pp. 272, 273.)

PERIOD III. As the result of the agitation caused by Strauss's work, four
theological tendencies are seen; viz.

(1) One external to the church, thoroughly antichristian, as in Bruno
Bauer, Feuerbach, and Stirner. (pp. 274-276.) (2) The historico-critical
school of Tuebingen, founded by Chr. Bauer. (pp. 277-279.) (3) The
"mediation" school, seen in Dorner and Rothe, (pp. 279-282.) (4) A return
to the Lutheran orthodoxy, (pp. 282-285,) at first partly created by an
attempt to unite the Lutheran and Reformed churches, (p. 282); seen in the
"Neo-Lutheranism" of Hengstenberg and Haevernick, (p. 282), and the
"Hyper-Lutheranism" of Stahl and the younger members of the school. (pp.
283, 285.)

Mention of the contemporaneous increase of spiritual life in Germany. (p.
285.)

Concluding estimate of the whole movement, (pp. 286, 287); and lessons for
students in reference to it. (pp. 288, 289.)

FREE THOUGHT IN FRANCE during the present century (pp. 290-305),
(continued from Lect. IV. p. 194.)

In its tone it is constructive of belief, if compared with that of the
eighteenth century.

From 1800-1852.

The speculative thought has exhibited four distinct forms. (p. 290.)

(1) The ideology of De Tracy, in the early part of the century. (2) The
theological school of De Maistre, &c. to re-establish the dogmatic
authority of the Romish church. (3) Socialist philosophy, St. Simon,
Fourier, Comte. (4) The Eclectic school (Cousin, &c.)

Remarks on the first school.--The recovery of French philosophy and thought
from the ideas of this school, partly due to the literary tone of
Chateaubriand. (pp. 290, 291.)

Influence of the Revolution of 1830 in giving a stimulus to thought. (p.
291.)

Remarks on the third school.--Explanation of socialism as taught by St.
Simon (pp. 292, 293); as taught by Fourier (pp. 293, 294); and difference
from English socialism. (p. 294.)

Positivism, both as an offshoot of the last school, and in itself as a
religion and a philosophy. (pp. 295, 296.)

Remarks on the fourth school.--Eclecticism as taught by Cousin, viewed as a
philosophy and a religion. (pp. 297-299.)

Remarks on the second school; viewed as an attempt to refute the preceding
schools. (p. 300.)

From 1852-1862.

New form of eclecticism under the empire (p. 302), viz. the historic
method, based on Hegel, as Cousin's was based on Schelling.--E. Renan