The doctrine of Divine immanence is in a very special and unmistakeable manner the re-discovery of the nineteenth century. Nothing could be more remote from fact than to call that doctrine a new--or even an old--heresy. Old it certainly is, but heretical in itself it as certainly is not; it can point to unquestionable warranty in Holy Scripture, where such is demanded, and it has never been repudiated by the Christian Church. But just as a law, without being repealed, may fall into desuetude, so a doctrine, without being repudiated, may for a time fade out of the Church's consciousness; and in the one case as in the other any attempt at revival will arouse a certain amount of distrust and opposition. There would no doubt be a measure of truth in the statement that the suspicion and antagonism with which the recent re-enunciation of this particular doctrine or idea was attended in some quarters, exemplified this general attitude of the human mind towards the unaccustomed; and yet such a statement, made without qualification, { 12} would be only a half-truth. The fact is, and it cannot be stated too soon or too clearly, that if the antagonism and suspicion exhibited have been exceptionally strong, there have been exceptional causes to justify both. Alarm, and that of a very legitimate nature, has been called forth by one-sided and extravagant statements of the idea of Divine immanence on the part of ill-balanced advocates; and in this book we shall be almost continually occupied with the task of disengaging the truth of immanence from what appear to us mischievous travesties of that truth. That such a task is a necessary one, we are firmly convinced; for if, as Principal Adeney says, "among all the changes in theology that have been witnessed during the last hundred years this"--_i.e._, the re-discovery of the principle of Divine immanence--"is the greatest, the most revolutionary," it must certainly be of paramount importance that we should understand and apply that principle aright. Confessedly, it denotes a great and far-reaching change; can we, then, in the first instance, briefly and plainly state what this change is from, what it involves, and in what respect it is supposed to help us in dealing with the problem of religion?