THE FACULTY OF DIVINITY IN HARVARD UNIVERSITY CAMBRIDGE, MASSACHUSETTS The Harvard Theological Review has been partially endowed by a bequest of the late Miss Mildred Everett, "for the establishment and maintenance of an undenominational theological review, to be edited under the direction of the Faculty of the Divinity School of Harvard University. . . . I make this provision in order to carry out a plan suggested by my late father, the Rev. Charles Carroll Everett." During the continuance of The New World, Dr. Everett was on its editorial board, and many of his essays, now collected in the volume entitled Essays, Theological and Literary, appeared first in its pages. Sharing his belief in the value of such a theological review, and in devotion to his honored memory, the Faculty of the Harvard Divinity School, of which he was a member from 1869, and its Dean from 1878 until his death in 1900, has accepted the trust, and will strive to make the Review a worthy memorial of his comprehensive thought and catholic spirit. The Review is edited by a committee of the Faculty of the Harvard Divinity School consisting of Professors G. F. Moore, W. W. Fenn, and J. H. Ropes. 13. CONTENTS FOR JANUARY, 1911 EMERSON FROM AN INDIAN POINT OF VIEW. Herambachandra Maitra 403 THE ETHICS OF JESUS AND THE MODERN MIND. . . . Daniel Evans 418 236177 By the old theology we mean the type of theology which, whatever its date, ignores the modern scientific movement and is unaffected in method by the results of that movement. By the new theology, conversely, we mean the type of theology whose method is determined by the modern scientific movement and which is hospitable to its results. The purpose of this article is to ask what is the relation of the two, what they have in common, wherein they differ, and what ought to be the attitude of the representatives of the one to the other. By the modern scientific movement is meant the movement of thought whose chief marks on the outward side are the acceptance of development as the law of the physical universe, and on the inward side the recognition of the contribution of mind to the content of knowledge. It is a movement to which it is not easy to set exact chronological limits. While Darwin and Kant are the names that we commonly associate with its beginnings on the outward and the inward side respectively, it goes back in principle much further. When Copernicus substituted for the prevailing geo-centric astronomy his new helio-centric system, he was using principles of which our modern view of the world is only the fuller and completer expression. The old theology, I say, is the theology whose method antedates this modern scientific movement and is unaffected by its results. All turns here on the term "method." The new theology is not a matter of date, but of principles. In all the different churches are men modern in the details of their theology, taking over |