(the command that we should WATCH and pray) has expressed itself
both in typical western orthodoxy and in typical western politics:
but both depend on the idea of a divinity transcendent, different
from ourselves, a deity that disappears. Certainly the most sagacious
creeds may suggest that we should pursue God into deeper and deeper
rings of the labyrinth of our own ego. But only we of Christendom
have said that we should hunt God like an eagle upon the mountains:
and we have killed all monsters in the chase.

Here again, therefore, we find that in so far as we value
democracy and the self-renewing energies of the west, we are much
more likely to find them in the old theology than the new.
If we want reform, we must adhere to orthodoxy: especially in this
matter (so much disputed in the counsels of Mr. R.J.Campbell),
the matter of insisting on the immanent or the transcendent deity.
By insisting specially on the immanence of God we get introspection,
self-isolation, quietism, social indifference--Tibet. By insisting
specially on the transcendence of God we get wonder, curiosity,
moral and political adventure, righteous indignation--Christendom.
Insisting that God is inside man, man is always inside himself.
By insisting that God transcends man, man has transcended himself.

If we take any other doctrine that has been called old-fashioned
we shall find the case the same. It is the same, for instance,
in the deep matter of the Trinity. Unitarians (a sect never to be
mentioned without a special respect for their distinguished intellectual
dignity and high intellectual honour) are often reformers by the
accident that throws so many small sects into such an attitude.
But there is nothing in the least liberal or akin to reform in
the substitution of pure monotheism for the Trinity. The complex