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tion of Church doctrine leads to a corruption of State legislation and of the State administration of law, while injustice from the State to the Church injures the State itself. In carrying out its divine mission, the Church must possess property in land, just as the family and individual do: a Church building cannot be erected in the air. Both Church and State, however, often act unwisely towards each other, the one trying to coerce or overrule the other; hence have arisen many cruel persecutions. This is the conflict between truth and error, knowledge and ignorance, honesty and dishonesty, which conflict is practically and theoretically the cross of Christ.

Before it can exercise a due influence in the government of either Church or State, a sound philosophy must be known, and only so will false ideas of liberty give place to the true. While there is so much talk about honest doubt, and philosophic doubt,' human society cannot reach its true goal. What is required is a genuine, which means a rational, intelligent faith: not a blind faith, which is mere superstition; not a faith based on hypothesis, but a philosophic faith based on reason at once divine and human—and that is the Divine Ego in its logical exposition.

CHAPTER IV

THE NEW THEOLOGY-UNSCIENTIFIC

HE public religious mind has recently been

Theology. The Rev. R. J. Campbell is recognized as its chief exponent, who himself says of it,' The new theology is the religion of science,' meaning thereby that it is based on the two theories of agnosticism and evolution, which theories have captured the higher criticism. Dr. Orr has best shown from what source these new views took their rise, but it is to be feared that agnosticism, evolution and the higher criticism of the Bible have got too deeply seated for his views to be seriously regarded. Unscientific theology has now the pull, just as a distinguished author was once warned by his publisher that it was 'the No-God men who had the pull at present,' so at the present time opponents of these new views are not likely to be listened to. Professor Orr says: 'The kind of theology of which Mr. Campbell has made himself the mouthpiece-one might say, the trumpet-is at present in the air. It represents a tendency, a type of thought, a mode of speech begotten of the age, constantly being met with in books, newspapers, magazine articles, public utterances of would-be public men, that needs to be taken account of. As everyone that has eyes to see must be aware, the thing has been smouldering below the

surface in all the Churches for a considerable while, and was bound to come out. I am only thankful it has broken out where it has, and not elsewhere. There was needed a clearing of the atmosphere, which this book of Mr. Campbell's, written with such a surge of passion and earnestness, that speak to the author's intense belief in himself and his message, will help to bring about. This is where good people mistake, who fulminate at Mr. Campbell as if his so-called "New Theology" was only a perverse outburst of his own, instead of being, as it really is, a very significant indication of the spirit of the time.' There you have the whole case in brief. I prophesied forty years ago that sooner or later the present confusion in philosophical and theological thought must arise. It is principally to be attributed to the spread of a falselynamed scientific philosophy.

Now we affirm that the New Theology is unscientific, and why? Because the New Theology is based on what is now named the New Philosophy, which denies that man's thought is infinite, and this involves the denial of the true conception of Human Personality, and therewith the true knowledge of the Personality of God. The new philosophy is based on a false conception of Induction and Deduction. True Induction begins from the Ego (I), as the term denoting the absolute universal Thought or Notion, which is at once the term of greatest extension and greatest intension. The Ego as thought includes All and means All; as such it is All in All'; it includes all thought and all being. Induction is the thought of absolute being that brings into, and realizes in itself, the Absolute and Infinite particularity of the universe as the one Totality of Being and Thought in absolute unity. Deduction begins from absolute Being of Thought, and is, when fully carried out in all its

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logical detail, the absolute specification of every category of being and thought of the Ego in all its infinite detail. In principle induction and deduction are the same as the Thought or Notion of the greatest extension and the greatest intension. They resemble, so far, the integral and differential calculus-the one denoting absolute unity, the other absolute difference-all in the unity of the Ego; or, speaking logically and theologically, all in the unity of the Godhead, the absolute Creator of all things visible and invisible in heaven and in earth. The 'I,' then, of absolute universal thought is that which Stirling says 'shall be the ultimate of the universe! It, and it alone, as it is the last of induction, shall be the first of deduction.'

The New Theology is unscientific because it rests on mere induction based on a collection of more or less superficial analogies. It is in its form and content devoid of an absolute universal middle term, without which demonstration is impossible. Aristotle saw clearly that all scientific investigation and demonstration has reference to the discovery of the Middle Term. Induction based on particulars alone proves nothing, even though the particulars are such general terms as animal and plant. The only true universals are such as explicitly express the universal and real nature of thought, reason, spirit, self-consciousness, Ego, personality, man, God. In the perception of the necessity of an absolute universal middle term in true science, Hegel was forestalled by Aristotle. In our modern inductive science the infinite personality of thought in God and man is only rated at the value of a mere abstract infinite or non-finite, a general mist-the unknown God of agnosticism.

The self-conscious thought of the universe is concrete, and self-conscious concrete thought is spirit,

is personality. Apart from the thought of selfconscious spirit, no true demonstrative science is possible, for that is not true science which cannot be demonstrated. Spirit as Spirit, in its very nature, is essentially concrete, never purely abstract. The human spirit in its thought is absolutely Universal and Individual and contains in itself the Absolute and Infinite Particularity of the Universe in its Absolute Totality, and is therefore absolutely one with the Thought and Being of God. To rate the self-conscious spirit of man as an abstract infinite is 'the lie and the bad,' because it involves the denial of infinite concrete thought in the personality of man, and therewith the denial of a knowledge of the infinite concrete personality of God. It is the same 'lie and bad' that Christ refers to when He says, 'If I should say I know Him (God) not, I should be a liar like unto you.' He said to the Jews, 'I know that ye have not the love of God in you.' The personalities of man and God are abstractions or abstract infinites, so though all think God, they only realize their true personality when they truly love God and their fellow-men. Love is the bond of perfection; the means by which man attains to a real knowledge of God. Thus their 'lie' consisted in not loving God, even though they professed to believe that He was their Father. So Christ said, 'If God were your Father, ye would love Me, for I proceeded forth and came from God. Ye are of your father, the devil. For he is a liar and the father of it.' Paul refers to the

same fact when he says, 'All have sinned and come short of the glory of God,' and that man in his vain glory had changed the truth of God into a lie.'

Again, the New Theology is unscientific because it limits the conception of morality to the love of man, whereas morality consists essentially in loving God

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