entially unchanged, has been compelled to take
account of the forces about it. Certainly theology is not so static as
an earlier paragraph would seem to indicate, none the less the great
theological centralities do possess an immense power of resistance. We
have already seen how little Protestantism had changed since the
Reformation until it met the full impact of modern science and
philosophy. We have had really until our own time and still largely
continue a theology with the Creation story of the ancient Hebrews, the
outlook upon life of the age of the Apostles, the philosophy of the
Greek fathers, St. Augustine's conception of human nature and the
expectation of the end of the world and the issues of history of the
Jewish apocalypse given a Christian interpretation.

True enough, there are in all this precious and timeless qualities but
there is also through all the fabric of our formulated faith the
interweaving of such understandings as those who shaped our creeds had,
of law and history and truth. Any far-reaching change, then, in
philosophy or science was bound to profoundly affect religion and even
forty years ago far-reaching modifications of the old order were
overdue.

New Thought is just one outcome of the tremendous impact of
contemporaneous thought upon our inherited theology; a detached fragment
or rather group of fragments, for even as a cult New Thought, as has
been said, is loosely organized and its varying parts have in common
only a common drift. Yet that drift is significant for it has beneath it
the immense force of a philosophy which has been gathering head for more
than a century. It is to this, therefore, that we ought to address
ourselves for any understanding of the changed outlook upon life which
is carried, as it were, from the surface of profounder tides.

_"The Rediscovery of the Inner Life"_

Josiah Royce dismisses the whole of philosophy from Spinoza to Kant in
one single pregnant phrase. He calls it "the rediscovery of the inner
life." It is along this line that modern philosophy and religion
approach each other. Religion has always been the setting forth of the
inner life in terms of its relationship to God and the proofs of the
reality of religion have always been found in the experiences of the
soul. The mystic particularly made everything of the inner life; he
lived only in its realities. For the sake of its enrichment and its
empowerment he subjected himself to rigorous disc