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The Theosophical Society in America, as such as pot responsible for any opinion or declaration in this magazine, by tohomsoever erpressed, unless contained in an official document.

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R 1909
IGNS multiply of the coming of the Great White Dawn. During

the long spaces of the night, minute follows minute, hour drags
on after hour, with little change. Darkness and silence blend all

things in one. But when the time of darkness is past, and the coming of the day-star is at hand, the first faint gray of the East grows white with ever added swiftness. Then the white reddens. Red passes into gold, heralding the lord of day. Meantime all nature is awakening into light and song, and every moment brings new change, new awakening. While night lasted, it was easy to enumerate the changes : darkness succeeding darkness, with only the majestical stars wheeling silently westward through the clear ether. But when dawn comes, light and color and song are poured forth with such swift richness that one can no longer record their quick succession.

Some such dawn has come upon us, after long years of quiet preparation. We see on all hands the ideals triumphing, for which we fought what seemed for years a hopeless fight. The spirit of peace is enfolding mankind with gentle wings, and universal brotherhood is the spoken ideal on many lips in all lands. And not on lips only, but in gentle and aspiring hearts. The recognition of spiritual reality behind this painted

. veil of appearances spreads swiftly too, and we are confronted with our own ideals, which greet us with the smile of victory. What we have long taught and held, that this personal self is but the apparition and minister of the Higher Self, is now meeting with ever fuller recognition. It has come as an ideal, knocking at the hearts of men, and they have opened the door and made welcome the guest. The old hard forms of thought, the materialism and dogmatism which made men's minds rigid and dark, have not been piece by piece destroyed. They have been laid aside; they have melted away of themselves. They find


themselves without defenders. Their case goes by default. A generation ago, the most powerful minds, the most persuasive voices were on the side of materialism. Those voices are now stilled, and no others are there to take up their message. The voices of the new day speak no longer for things material but for things spiritual.

Very noteworthy among these signs of the coming Dawn is the change which is passing over Theology, not in one land, but in all lands, not in one Church, but in all Churches. It is not that the old, hard views have been hammered to pieces, but that they are quietly laid aside. New ideals, first conceived in the silence of the heart, have come forth as eloquent thought and speech, and the miracle is accomplished. Very noteworthy among the records of this new awakening within the Churches is a book which has just appeared, entitled, The New Theology Its author is one of the most popular preachers in England, the Reverend R. J. Campbell, Minister of the City Temple in London. The book has had instant success, drawing the minds of all, as did the sermons from which the book gradually grew. It has been praised or blamed in a hundred sermons, in a hundred churches. Articles have been written for and against the views put forth. New editions have been called for, and the New Theology, albeit the book is only a few months old, is already an accomplished fact. We shall try to give the essence of its teaching, at first without comment, leaving the book to testify for itself.

Here is the view of the New Theology concerning God. It begins with the thought that all religion is the recognition of an essential relationship between the human soul and the great whole of things of which the soul is the outcome and expression. The mysterious universe is always calling, and, in some form or other, we are always answering. There is in the background of experience a conviction that the unit is the instrument of the All. Religion is implied in all activities in which man aims at a higher-than-self. But religion, properly so-called, begins when the soul consciously enters upon communion with this higher-than-self as with an all-comprehending intelligence. Religion is the soul instinctively turning toward its source and goal. What name are we to give to this higher-than-self whose presence is so unescapable? The name matters comparatively little, but it includes all that the ordinary Christian means by God.


The word "God" stands for many things, but to present-day thought it must stand for the un-caused Cause of all existence, the unitary principle implied in all multiplicity. “When I say God,” says the author of The New Theology, “I mean the mysterious Power which is finding expression in the universe, and which is present in every tiniest atom of the wondrous whole. I find that this power is the one reality I cannot get

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