mic division without, and the
unresolved moral dualism within the individual life. It is important
enough to remember, however, that we have rejected, at least for this
generation, the old scholastic theologies founded on this general
experience. Fashions of thought change with significant facility;
there is not much of the Absolute about them! Nevertheless we cannot
think with forgotten terms. Therefore ours is no mechanically divided
world where man and God, nature and supernature, soul and body, belong
to mutually exclusive territories. We do not deny the principle of
identity. Hence we have discarded that old view of the world and all
the elder doctrines of an absentee creator, a worthless and totally
depraved humanity, a legalistic or substitutionary atonement, a
magical and non-understandable Incarnation which flowed from it. But
we are not discarding with them that other aspect of the truth, the
principle of separateness, nor those value judgments, that perpetual
vision of another nature, behind and beneath phenomena, from which
the old dualism took its rise. It is the form which it assumed, the
interpretation of experience which it gave, not the facts themselves,
obscure but stubborn as they are, which it confessed, that we have
dropped. Identity and difference are still here; man is a part of his
world, but he is also apart from it. God is in nature and in us; God
is without and other than nature and most awfully something other than
us.

Indeed, the precise problem of the preacher today is to keep the old
supernatural values and drop the old vocabulary with the philosophy
which induced it. We must acknowledge the universe as one, and yet be
able to show that the He or the It, beyond and without the world, is
its only conceivable beginning, its only conceivable end, the chief
hope of its brevity, the only stay of its idealism. It was the
arbitrary and mechanical completeness of the old division, not the
reality that underlay the distinction itself, which parted company
with truth and hence lost the allegiance of the mind. It was that the
old dualism tried to lock up this, the most baffling of all realities,
in a formula,--that was what undid it. But we shall be equally foolish
if now, in the interests of a new artificial clearness, we deny
another portion of experience just as our fathers ignored certain
other facts in the interests of their too well-defined systems. We
cannot hold to the old world view which