“We need not doubt that the Evangelical movement had a powerful effect in waking up eighteenth-century England from its religious apathy, or that eighteenth-century England needed it. Where it failed was in its long-term effects. Religion became identified in the popular mind with a series of moods, in which the worshipper, disposed thereto by all the arts of the revivalist, relished the flavours of spiritual peace. You needed neither a theology nor a liturgy; you did not take the strain of intellectual inquiry, nor associate yourself whole-heartedly with any historic tradition of worship. You floated, safely enough, on the little raft of your own faith, eagerly throwing out the lifeline to such drowning neighbours as were ready to catch it; meanwhile the ship was foundering.

It is this by-passing of an historic tradition in favour of a personal experience that has created the modem religious situation in England, and to some extent in the English-speaking world. The Oxford Movement did but lock the door on a stolen horse. On the one hand, it is assumed that every man's religion is his own affair; it does not concern, need not alarm his neighbours. On the other hand, the Christian witness has become a sectional affair; Christianity is one of the fads which people adopt if they are interested in that kind of thing. A poster in a railway station, bidding you be prepared to meet your God, is passed by with an indulgent smile. If people are burdened with a sense of sin, by all means let them seek comfort in some conventicle which promises them release from it; the same is perhaps true of people who begin to feel lonely in old age. But always religion is thought of, instinctively, as a way of changing from one state of mind into another.”