g itself only in phenomena in accordance with natural
law--that is, this law is regarded as the expression of the divine will.
Science is thus given liberty to investigate phenomena to the fullest
extent, and religion is freed from the incumbrance of physical,
psychological, and metaphysical theories; the spheres of the two are
sharply defined and kept separate. Such a conception is held to differ
from "naturalism" or "materialism" in that it recognizes a Power
distinct from matter--to differ from what has been called "humanism"
(which makes man the sole power in the world), or from positivism (which
regards man as the only worthy object of worship), in that it ascribes
to the will and activity of divine spirit the high position of humanity
as the center and explanation of the life of the world--to differ from
pantheism in that for it God is a personal being who enters into
relations with a free humanity--and to differ from agnosticism in that
it holds that God may be known from his works.

+1159+. Whatever difficulties may attach to this conception are regarded
by its adherents as not insuperable. In all religious systems except
Buddhism and Positivism the personality of the ultimate ground of the
world is looked on as a necessary datum. In the view under consideration
it is held that God exists for the world in which he expresses himself,
as the world exists for him, its source and end. The world, with all its
parts and incidents, is conceived of as a sacred thing, consecrated to
God, and ever striving to realize him in itself, and itself in him.
Under the guidance of exacter scientific thought the old crude idea of
the unity of the divine and the world is thus transformed into the idea
of a unity of will and work. In this conception there is no place for
myths, and no need is felt for miracles: histories of the external world
and of human society are held to rest on observation of facts, and
generally the possibility of miracles is not denied, but they are
regarded as unnecessary and improbable--they are thought unnecessary
because the conception of the divine character and the religious life
are not supposed to be dependent on them, and they are thought
improbable because they are held to be not supported by experience. This
is the attitude of those persons who accept the conclusions of science;
there is, however, great difference of opinion in the religious world on
this point.[2105]

+1160+. Certain scientific an