ht to regard as a full and perfect statement of
Christianity have little or nothing to do with his everyday experience;
they seem to belong to a different world. He does not know how
comparatively modern this popular presentation of Christianity is.
What is wanted therefore is a restatement of the essential truth of the
Christian religion in terms of the modern mind.

_The New Theology and the Immanence of God._--Where or when the name
New Theology arose I do not know, but it has been in existence for at
least one generation. It is neither of my invention nor of my choice.
It has long been in use both in this country and in America to indicate
the attitude of those who believe that the fundamentals of the
Christian faith need to be rearticulated in terms of the immanence of
God. Those who take this view do not hold that there is any need for a
new religion, but that the forms in which the religion of Jesus is
commonly presented are inadequate and misleading. What is wanted is
freshness and simplicity of statement. The New Theology is not new
except in the sense that it seeks to substitute simplicity for
complexity and to get down to moral values in its use of religious
terms. Our objection is not so much to the venerable creeds of
Christendom as to the ordinary interpretations of those creeds. And,
creeds or no creeds, we hold that the religious experience which came
to the world in Jesus of Nazareth is enough for all our needs, and only
requires to be freed from limiting statements in order to lay firm hold
once more upon the civilised world.

The New Theology is an untrammelled return to the Christian sources in
the light of modern thought. Its starting point is a re-emphasis of
the Christian belief in the divine immanence in the universe and in
mankind. This doctrine is certainly not new, but it requires to be
placed effectively in the foreground of Christian preaching. In the
immediate past the doctrine of the divine transcendence--that is, the
obvious truth that the infinite being of God must transcend the
infinite universe--has been presented in such a way as to amount to a
practical dualism, and to lead men to think of God as above and apart
from His world instead of expressing Himself through His world. I
repeat that this dualism is practical, not theoretical, but that it
exists is plain enough from such statements as that of the present-day
theologian who speaks of God's "eternal eminence, and His d