subsisted in England during the greater part of the nineteenth century
a considerable organization of Unitarianism. In the early years of
the nineteenth century it was strong enough to obtain the repeal
(1813) of the penal laws against anti-Trinitarianism, whereafter the
use of the name "Unitarian" became more common, and a sect so called
was founded formally in 1825. When the heretical preachers of the
Presbyterian sect began openly to declare themselves as Unitarians,
there naturally arose a protest from the orthodox, and an attempt
was made in 1833 to save from its new destination the property owned
by the heretical congregations. [1746] This was frustrated by the
Dissenters' Chapels Act of 1844, which gave to each group singly the
power to interpret its trust in its own fashion. Thenceforward the
sect prospered considerably, albeit not so greatly as in the United
States. During the century English Unitarianism has been associated
with scholarship through such names as John Kenrick and Samuel Sharpe,
the historians of Egypt, and J. J. Tayler; and, less directly, with
philosophy in the person of Dr. James Martineau, who, however, was
rather a coadjutor than a champion of the sect. In the United States
the movement, greatly aided to popularity by the eloquent humanism of
the two Channings, lost the prestige of the name of Emerson, who had
been one of its ministers, by the inability of his congregation to go
the whole way with him in his opinions. In 1853 Emerson told the young
Moncure Conway that "the Unitarian Churches were stated to be no longer
producing ministers equal to their forerunners, but were more and more
finding their best men in those coming from orthodox Churches," who
"would, of course, have some enthusiasm for their new faith." [1747]
Latterly Unitarians have been entitled to say that the Trinitarian
Churches are approximating to their position. [1748] Such an approach,
however, involves rather a weakening than a strengthening of the
smaller body; though some of its teachers are to the full as bigoted
and embittered in their propaganda as the bulk of the traditionally
orthodox. Others adhere to their ritual practices in the spirit of
use and wont, as Emerson found when he sought to rationalize in his
own Church the usage of the eucharist. [1749] On the other hand,
numbers have passed from Unitarianism to thoroughgoing rationalism;
and some whole congregations, following more or less the example of
that of South Place Chapel, have latterly reached a position scarcely
distinguishable from that of the Ethical Societies.