NEW THEOLOGY, THE. In January 1907 the preaching of the Rev. R. J. Campbell, who was then Minister of the City Temple, London, attracted consider able attention. His sermons were quoted in the religious and secular Press, and a controversy was soon raging under the newspaper heading " The New Theology." Mr. Campbell, feeling, with a number of his friends, that " recent criticisms of what has come to be called the New Theology ought to be dealt with in some compre hensive and systematic way," wrote a book to explain his teaching. This book was published in 1907 with the title The New Theology. The title could hardly be avoided. " My only reason for calling this book by that title," said Mr. Campbell, " is that a considerable section of the public at present persists in regarding me as in a special way the exponent of it [the New Theology]; indeed, from the correspondence which has been pro ceeding in the Press, it is evident that many people credit me with having invented both the name and the thing." The name was not •really new. "The New Theology is only new 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." It is further explained as follows. " 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 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 finite 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 prac tical, 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 descent on a created world.' This kind of theolo gizing leads straight to the conclusion that God is. to all intents and purposes, quite distinct from His creation, although He possesses a full and accurate knowledge of all that goes on in it and reserves to Himself the right to interfere. In what sense language like this leaves
room for the Divine immanence it is difficult to see. The New Theology holds that we know nothing, and can know nothing, of the Infinite Cause whence all things proceed, except as we read Him in His universe and in our own souls. It is the immanent God with whom we have to do, and if this obvious fact is once firmly grasped, it will sim plify all our religious conceptions and give us a working faith." The movement, it was claimed, was also related to Socialism. " The great social movement which is now taking place in every country of the civilized world towards universal peace and brotherhood, and a better and fairer distribution of wealth, is really the same move ment as that which, in the more distinctively religious sphere, is coming to be called the New Theology. This fact needs to be realized and brought out. The New Theology is the gospel of the kingdom of God. Neither Socialism nor any other economic system will perma nently save and lift mankind without definitely recognized spiritual sanctions—that is, it must be a religion. The New Theology is but the religious articulation of the social movement. The word ' theology ' is almost a mis nomer; it is essentially a moral and spiritual movement, the recognition that we are at the beginning of a great religions and ethical awakening, the ultimate results of which no man can completely foresee." Finally, the New Theology claimed to be the religion of science. " Science is supplying the facts which the New Theology Is weaving into the texture of religious experience." The New Theology made considerable progress, and gave birth to a large organization which was called at first (June 1908) the " League of Progressive Thought and Social Service," or, more popularly, the " Progressive League," and afterwards the " League of Liberal Chris tian Thought and Social Service " (q.v.). The organ of the movement was " The Christian Commonwealth " (q.v.). It should be added that Mr. Campbell modified his views in course of time, and became a clergyman in the Church of England. See R. J. Campbell, The New Theology, New Popular Edition.