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Rh sixteenth century were the better for knowing, as a matter of fact, without ulterior purpose, what it was all about, and why Erasmus, Luther, Calvin, and Socinus differed. Marheineke explained it to readers more curious of historic than dogmatic truth, who could enter heartily into every system not their own. Peace had been concluded between Lutheran and Calvinist, and a suspension of hostilities between Catholic and Protestant; and it was the time when a Protestant publisher circulated Stolberg's Church History, and Schlegel wrote to him: "Let us shake hands like Christians across the narrow stream between us." The first object of the new science was to explain the division of Christendom, not to justify, and not to heal it. The usefulness of this necessary chapter of history depended on the fidelity of the writer in refusing favour to his own side; and when Möhler took care, like Johnson, that the Whigs should have the worst of it, Marheineke called his book a treatise of controversy under the name of symbolism. The absence of the purely historical spirit gave Möhler his six editions and his immediate celebrity. Men came after him who restored the former tone, indifferent to peace or war. Koellner, being a Protestant, wrote an exposition of Catholicism, and, being a Calvinist, an exposition of Lutheranism, on the plan of describing them from within; but the public interest languished. The steps that had led up to the religious crisis of the present century were of more vital significance than the distant and inelastic formulas of the sixteenth. History, which already occupied other domains, was laying its hand on theology, and history is the knowledge of things that live and move. The process attracted more than the definition. Comparative dogmatics took the place which had been filled by the narrower treatment, and the history of Protestant theology was discussed in a series of books by Dorner and Gass in Germany, and by Schweizer and Schneckenburger in Switzerland, that carry matters a good deal beyond the point reached when the conflict raged round the Symbolik.

While the Protestants were interested in tracing