It was with this contention that religion is a fact of the inner life of man, that it is to be understood through consciousness, that it is essentially and absolutely reasonable and yet belongs to the transcendental world, it was with this contention that, in the person of Immanuel Kant, the history of modern religious thought began. It is with this contention, in one of its newest and most far-reaching applications in the work of William James, that this history continues. For no one can think of the number of questions which recent years have raised, without realising that this history is by no means concluded. It is conceivable that the changes which the twentieth century will bring may be as noteworthy as those which the nineteenth century has seen. At least we may be grateful that so great and sure a foundation has been laid.
WERNLE, PAUL. Einfuehrung in das theologische Studium.
DIE KULTUR DER GEGENWART. Th. I., Abth. iv. 1. Geschichte der Christlichen Religion, v. Wellhausen, Juelieber, Harnack u. A., 2. Aufl. Berlin, 1909.
DIE KULTUR DER GEGENWART. Th. I., Abth. iv. 2. Systematische Christliche Religion, v. Troeltsch, Herrmann, Holtzmann u. A., 2. Aufl. Berlin, 1909.
PFLEIDERER, OTTO. The Development of Theology in Germany since Kant, and its Progress in Great Britain since 1825. Transl., J. FREDERICK SMITH. London, 1893.
LICHTENBERGER, F. Histoire des Idees Religieuses en Allemagne despuis le milieu du XVIII’ siecle a nos jours. Paris, 1873. Transl., with notes, W. HASTIE. Edinburgh, 1889.
ADENEY, W.F. A Century of Progress in Religious Life and Thought. London, 1901.