This seems to hold for our age as well:
Christ still indeed continues to be made the central point of faith, as Mediator, Reconciler, and Redeemer; but what was known as the work of redemption has received a very prosaic and merely psychological signification, so that although the edifying words have been retained, the very thing that was essential in the old doctrine of the Church has been expunged.
“Great energy of character, steadfast adherence to conviction for the sake of which He regarded not His life” — these are the common categories through which Christ is brought down, not indeed to the plane of ordinary everyday life, but to that of human action in general and moral designs, and into a moral sphere into which even heathens like Socrates were capable of entering. Even though Christ be for many the central point of faith and devotion in the deeper sense, yet Christian life as a whole restricts itself to this devotional bent, and the weighty doctrines of the Trinity, of the resurrection of the body, as also the miracles in the Old and New Testaments, are neglected as matters of indifference, and have lost their importance.
The divinity of Christ, dogma what is peculiar to the Christian religion is set aside, or else reduced to something of merely general nature. It is not only by “enlightenment” that Christianity has been thus treated, but even by pious theologians themselves. These latter join with the men of enlightenment in saying that the Trinity was brought into Christian doctrine by the Alexandrian school, by the neo-Platonists. But even if it must be conceded that the fathers of the Church studied Greek philosophy, it is in the first instance a matter of no importance whence that doctrine may have come; the only question is, whether it be essentially, inherently, true; but that is a point which is not examined into, and yet that doctrine is the key-note of the Christian religion.