bluuebunny/crossref_metadata_2025 huggingface dataset:
A Jewish Life of Jesus
Authors: Moore George Foot
Published: November 2011

Jesus Of Nazareth. His Times, His Life, And His Teachings. By Joseph Klausner, Jerusalem, 1922.

The author of this Life of Jesus is a well-known scholar, who has written much, especially in Hebrew periodicals such as “Ha-Shiloh,” of which he became editor in 1903. To Christian scholars he is best known by “Die Messianischen Vorstellungen des jüdischen Volkes im Zeitalter der Tannaiten” (Berlin, 1904), a work distinguished to its advantage from the ordinary literature on the subject by the limitation of its field to a definite period, the first two centuries of the Christian era, and to sources recognized as authoritative. In that volume he showed himself amply acquainted with the modern Christian literature on Jewish messianic beliefs and expectations. In his Life of Jesus the same familiarity with New Testament criticism and discussion, down to the most recent, and with writings that deal at large or incidentally with the life and teaching of Jesus, appears on every page. It is, as he says, the first time that a Jewish scholar, writing in Hebrew and primarily for Jewish readers, has attempted to present the life of Jesus in the light of historical criticism and with the methods of the modern historian; previous lives of Jesus in Hebrew having been written either for the purpose of converting Jews to Christianity or of combating this propaganda.
New Forces in Religious Education
Authors: Holmes Henry W.
Published: November 2011

In 1866 a certain clergyman in New York wrote a discourse to which he gave this characteristic title: “Christian Education the Remedy for the Growing Ungodliness of the Times.” The production won in its day sufficient fame to be preserved as a pamphlet in the Harvard Library; but there it has long remained unsought, its presumptions of finality dependent at last, for even a bare reading, on some whim of historical curiosity. One need not so much as glance at the discourse to know why it lies, with many a like effort, quite forgotten. The title tells the story of its dogmatic temper, its easy ignorance of ends and means, its lack of insight into childhood. The point of view is naïvely, comfortably, loftily external: it recognizes no great problem in its subject, no need for new data, new thought, new purposes. Discourses of that sort are not written now—or, if written, not preserved.

With every year, to be sure, far more is printed on the same general topic than was ever printed in the sixties. Even the inattentive lay reader cannot escape contemporary discussion of religious education; but the modern discourses are of a new kind. The Poole's Index list of magazine articles under Religious Education shows this growth and change with striking concreteness. Beginning in 1802, the Index for eighty years includes only fifteen references to the subject, all of which are serenely general in character. “Religious Education for the Masses”; “The Religious Education of a Family”; “The Religious Education of Children,” these titles fairly represent the kind of treatment which this topic inspired during the nineteenth century. The record in the Index for the four years beginning in 1902 offers a sharp contrast. There are thirty references under Religious Education, and of these a large majority bear titles which show that they are scientific in temper. They are intensive studies in the history or the principles of religious education, or formulations of definite problems in its theory or practice. These titles are characteristic: “Religious Education before the Reformation”; “The History of Religious Education in the Public Schools of Massachusetts”; “The Need of a Professional Consciousness in Religious Education”; “The Philosophy of the New Movement for Religious Education”; “The Place of Action in Religious Education;” “Scientific Aspects of Religious Education”; “The Relation of Religious Education to Science.”
The “Standard Bible Dictionary”
Authors: Moore G. F.
Published: November 2011

This dictionary has been prepared because Hastings's Dictionary of the Bible and the Encyclopaedia Biblica have been found too “discursive” for handy use. It is intended for educated ministers, who “have not always the leisure to enter into a discursive presentation of critical research”; for Sunday-school teachers and workers; and for intelligent laymen interested in Bible study. To serve such readers, the dictionary should be accurate but not technical; “it should be up to the day in its information, but not so discursive as to burden its pages with the pedantry of undigested facts.”
The Social Settlement after Twenty-five Years
Authors: White Gaylord S.
Published: November 2011

More than a quarter of a century has elapsed since a letter, written by a passenger on an English railway train as he sat on the bank beside the track waiting for a broken-down engine to be repaired, resulted in the founding of the first Social Settlement. The writer was the Reverend Canon Samuel A. Barnett, then Vicar of St. Jude's Church, Whitechapel, in East London, and the settlement was Toynbee Hall. Mrs. Barnett has recently published an interesting account of the steps that led to the realization of the settlement idea. She describes the lack of knowledge of the poor on the part of earnest, thinking men, when she and her husband took up their work at St. Jude's, and tells of the visits they made to Oxford from time to time to talk to little groups of cultivated, serious young college men to get them to care about the poor and their problems. Some of these men came to Whitechapel for a visit, to see for themselves the conditions of poverty, and occasionally some would take lodgings in East London, when they left the university to begin their lifework. In this way a connection was established between Whitechapel and the university, and discerning spirits were able to see that each side had contributions of value to make to the other.
The Moral Argument of Theism
Authors: Barrow George A.
Published: November 2011

Construction rather than destruction is, in its time and place, a good motto, but to attempt a reconstruction without first clearing the ground is likely to make the resulting building unstable. In the last quarter-century we have been attacking one by one the received views in theology, and now we are ready for constructive work, but unfortunately, as many students know who are in theological seminaries, even some marked as “liberal,” there is little fundamental criticism of the general basis of theism. Theology has made use of the philosophical progress, but has made comparatively little advance in its own field. So we find the traditional arguments for God's existence repeated in only very slightly modified form. It is in the attempt to bring home to us the necessity for a thorough-going criticism that this examination of one of the traditional arguments for God's existence has been undertaken.
The Influence of Christianity upon the Roman Empire
Authors: McGiffert Arthur Cushman
Published: November 2011

It has commonly been taken for granted that Christianity must have had a great and beneficent influence upon the Roman Empire, within which it had its origin and whose official religion it finally became. This not unnatural assumption is, however, very difficult to substantiate. One may recognize that the religion of Christ was a great advance upon the paganism of antiquity, and that its final victory was a blessing to the world, and yet find it far from easy to show how and to what extent the Roman world was benefited by it. It is simple enough to point to individual lives within the Christian church that were purified and helped. But to prove that the common level of life within the Empire was raised, that society at large was bettered, that the general moral standard was elevated, that political principles and civil institutions and economic ideals were improved by its influence, is altogether another matter. It is not enough to content ourselves with the assumption that Christianity being in itself a good thing must have been good for the Roman world; it is incumbent upon us to show that it actually proved so.
Rational Mysticism and New Testament Christianity
Authors: Clark Henry W.
Published: November 2011

To the very title of this paper, or at any rate to the idea implied in it, the average religious thinker might conceivably make more objections than one. He might in the first place inquire whether any meaning can be found in the term “rational mysticism”; and, examining it either from the standpoint of reason or from that of mysticism, might complain that it attempts to bring together two quite incompatible things. Reason has usually held mysticism in scorn, looking upon it as a sort of quack method, if the word may pass, of accomplishing, or of pretending to accomplish, what reason accomplishes in the professional and only legitimate way. Mysticism, from the other side, has been ready enough to repay scorn with scorn: it has claimed to find its way to the secret places of truth by a subtle process far more efficacious than that laborious following of the trail which reason practises; and its independence of reason, its irreconcilability with reason, it has always taken as its glory rather than its shame. What—the average religious man might say—what can “rational mysticism” mean? How, indeed, can such a thing exist at all? And in the next place, even supposing you could manufacture the curious compound that “rational mysticism” would be, and could link the two seeming incompatibles together, how are you going to make any connection between your newly created rational mysticism and New Testament Christianity? Rational, indeed, New Testament Christianity is, or claims to be; and to show its harmony with reason (provided that the thing be not pushed too far) is one of the chief objects that Christian apologetics may well keep in view.
The Critical Problem of Theology Today: The Problem of Method
Authors: Youtz Herbert Alden
Published: November 2011

Systematic Theology used to be the acknowledged Queen of the Sciences, exacting allegiance and tribute in every district of human thought. By one of those cataclysmic upheavals of thought that now and then disturb society, the situation has been radically altered. The queen has been dethroned. Surveying this wrecked glory and these emblems of departed power, the faithful speak of a rebellion; the philosopher thinks of it as a revolution; the man of science calls it evolution.
The Washington MS. of the Gospels
Authors: Streeter B. H.
Published: November 2011

One of the great glories of the Freer Gallery of the Smithsonian Institution at Washington is the MS. of the Four Gospels, commonly cited as W, which was bought in Egypt in 1906, and may have been found in the ruins of an Egyptian monastery. With regard to it Professor A. S. Hunt, after again looking at photographs of the MS., writes me: “A date within the fourth century seems to me quite possible, but the early fifth century is not to be excluded. Personally I should incline to put it towards the end of the fourth century…. But… the first quire of John is obviously considerably later.” Thus W is probably the third oldest MS. of the gospels in Greek. Yet on account of the extraordinary variety in the types of early text contained in it, W is of all MSS. the most enigmatic. I hope in this article to contribute something towards the solution of the enigma.
A Fragment of a Lost Work on Dioscorus
Authors: Hatch William H. P.
Published: November 2011

The present writer visited the Wâdi Naṭrún in February 1923, and at the monastery known as Abû Maḳâr he found the fragment which is here published.
Immortality
Authors: Brown Howard N.
Published: November 2011

I wish to begin what I have to say on this theme by frank acknowledgment that the idea of a future life often seems to me, as I suspect it has seemed to many reflective minds, all but unbelievable. It may be true, for all that, as many unbelievable things have turned out to be true. Indeed my present purpose is to argue as best I can that it is true. But I have to start with the recognition of a certain natural repugnance toward it, on the part of minds accustomed to look at things in the cold light of reason and common sense.
After Six Days: A New Clue for Gospel Critics
Authors: Bacon Benjamin W.
Published: November 2011

The conception of a preliminary period of ritual preparation for occasions of special sanctity is common to many religions, including that of the Old Testament, where the touching of holy things or coming into the divine presence requires a period of previous abstinence from anything involving ceremonial defilement. In 1 Sam. 21 5 and Ex. 19 10, 15 this period is of “three days.” The longer period of “six days” is required for the supreme occasion when Moses meets Yahweh face to face on Sinai (Ex. 24 16), and this interval becomes as it were stereotyped in the most distinctive of Jewish institutions, the periodic seventh day “the sabbath of the Lord thy God,” to which the preceding six days of toil lead up. The Jew labors and does all his work in the first six days of the week in order that he may rest and enjoy the fruit of his toil the seventh day, just as in the creation Yahweh's activity had led up to a period of satisfied contemplation of all that He had made as “very good.” In like manner the later speculators of both Synagogue and Church expected the toil and turmoil of the six ages of “this world,” each of one thousand years’ duration, to lead up to the blessed repose and fruition of “the age to come,” ushered in by the “thousand years” of Messiah.
The Conflict of Moral Obligation in the Trilogy of Aeschylus
Authors: Fuller Benjamin Apthorp Gould
Published: November 2011

It will be generally admitted, I think, that Aeschylus is one of the great religious and philosophic poets of all time. And it will be perhaps hardly less generally conceded that no philosophic problem was for him more interesting or more momentous than that of establishing and defending the concept of a moral government of the world. Even those who accuse him of having subjected all things to the iron rule of Fate cannot reproach him with a blind fatalism. If he saw inexorable Necessity at the heart of the world, he also saw Justice writ large upon its face; and if he believed God and man alike to be pawns in the hands of Destiny, the rule of the game was still to punish the wrong moves of the one by the sure interposition of the other.
The Modern Man's Religion: A Social Question
Authors: LeBosquet John Edwards
Published: November 2011

The religious question of an earlier day was, “Are you saved, my brother?” Matters have changed since then. Religion at this moment is but slightly a matter for individual concern or query, while it is very decidedly of serious importance to social thinkers and sociological conferences. As matter of fact, a consideration of the “state of religion” in our present day is no longer a mere courtesy to constituted religion but is a necessary logical preliminary to sociological reconstruction as such. For consider the significance of religion from the social idealist's point of view. One may calculate to the nicest exactitude every needed remedy for our glaring maladjustments, yet that result all by itself will be of no worth until the crucial question is answered whether, after all this information and wisdom has been gained, people of the average sort are going to pay any attention to it, let alone act accordingly. It is or should be plain that in social betterment as in life in general, though men by the grace of science know all mysteries and all knowledge, yet if they have not love, all social panaceas are condemned to be but effervescent dreams and much-whipped syllabub. The perception of values is nothing, except there be a fundamental and innate recognition of values as absolutely and beyond argument binding. The many imposing models of desirable social machinery being prepared by skilled draughtsmen within and without our universities and social settlements and the like, can never be made to go, despite all their glistening cogs and cams and innumerable clever devices, without a certain minimum of that spontaneous energy which we call religion. You may prove never so clearly how wages might be raised and taxes be more equalized and how at last, far off, poverty may be abolished. For those in the saddle there is easy reply, “Why give up our advantage? Why not ‘let us alone’? What are our servants and tribute-givers to us? Why are we our brothers' keepers?” To such blustering self-regarding inertia as this, there could be no answer save the appeal to deep realities, which because they are cannot by any “why” be shouldered aside.
Lord Acton's Philosophy of History
Authors: Brinton Crane
Published: November 2011

“I have never had any contemporaries,” said Lord Acton toward the close of his life; and, in the main, he was right. His broad cosmopolitanism made him impatient of English insularity. His belief in the necessity of freedom of conscience alienated him, in spirit if not in form, from the church of his birth. His insistence upon the absolute validity of the moral law as the final measure of all things isolated him in the midst of a century which seemed largely to have concluded that morality and success are synonymous. Certain it is that his own age did not estimate him over highly. At his death in 1902 there were not a few who asserted that for all his depth of erudition, Acton had contributed nothing to the sum of human knowledge. He had been an omnivorous reader and possessed a greater knowledge of the sources of modern history than any other man of his day. Yet all this store of learning had been of no avail to the world, for Acton had written nothing. At his death, a lecture in English, a letter in German, were all that represented Acton on the shelves of the library of his own university, Cambridge. Even today, after his lectures, his letters, and his periodical writings have been collected and edited, his output remains small: two volumes of lectures, three of letters, two of historical essays contributed to the reviews of his time. Yet in spite of the scantiness of his written work, Acton must be numbered among the great historians of the last century.
The Seminary of Tomorrow
Authors: Brown William Adams
Published: November 2011

It may be objected to our title that it begs the most important question at issue. Who knows whether tomorrow there will be any seminary? In the stern competition that is before us no institution can hope to survive which does not prove itself indispensable. What right have we to assume that the seminary will be found in this class?
Some Old Unpublished Letters
Authors: Smith Preserved
Published: November 2011

Perhaps the most remarkable collection of autograph letters in the world is that made by the late Frederic A. Dreer and now housed in the Pennsylvania Historical Society at 1300 Locust Street, Philadelphia. Among the several thousand letters, there are specimens of the writing of most of the famous people who have lived during the last four centuries. During various short visits at Philadelphia I have run through the whole collection and have copied fifty of the most important epistles written during the period before 1650. For, to my great surprise, a number of the most valuable have lain for all these centuries unknown.
Social Progress and Religious Faith
Authors: Lyman Eugene W.
Published: November 2011

There are not a few circles in our day in which social progress and religious faith are regarded as being in at least a semi-unfriendly relation. The leaders in the cause of the industrial classes indeed, like the Social Democrats and the Syndicalists, often thoroughly denounce religion. Workers for general social amelioration are frequently indifferent to religious faith. Great masses of people are convinced that religion does not help toward social progress and so regard it as at best a dead weight upon society. On the other hand, when churches or religious groups become vigorously active for social progress, the alarm is sure to be raised that their religion is becoming “mere social ethics.” When social topics are considered in the pulpit or at the mid-week service, the fear is expressed that real religion is being crowded out. When religious leaders throw themselves into social causes, they are suspected of having lost faith in “spiritual” forces. Not infrequently we hear people say that they are “tired of the social uplift”; though it is barely more than a decade since there arose any wide-spread interest in our country in social questions.
The Jesuits as Portrayed by non-Catholic Historians
Authors: Rockwell William Walker
Published: November 2011

From the days of Ignatius Loyola until now the Society of Jesus has bulked large in the imagination of the English-speaking races. The Elizabethan certainty that Jesuits were concerned in plots against the sovereign led with remorseless logic to hangings and quarterings at Tyburn. The Puritan prejudice, common especially in the seventeenth century, that the Pope was Antichrist, made his Jesuit emissaries appear dangerous and almost uncanny. The Enlightenment of the age of Voltaire saw in them a band of obscurantists of darkest dye, whose sinister influence over education and politics properly led the Bourbon courts to expel them from the chief Catholic countries of Europe, and to secure in 1773 from a hesitating Pope their utter and perpetual abolition. In the Brief of suppression the Pope himself enumerated their weaknesses and faults, and declared that these were so great as to outweigh their manifest and signal services; therefore the repudiation.
Western Philosophy and Theology in the Thirteenth Century
Authors: De Wulf Maurice
Published: November 2011

In regard to Western scholastic philosophy of the Middle Ages, every one repeats the laconic judgment, that it is “philosophy in the service, under the sway and direction, of Catholic theology.” It could be nothing else; and it seems that one has said everything after announcing this clear-cut formula. This current definition, susceptible of the most different meanings, is found on the first page of a recent book, published during the War, on the philosophy of the Middle Ages; and though the author gives a very mild interpretation of it, it is offered to the reader as an abridged thesis, in which one finds condensed all that is important to know on the subject. “Scholasticism is Philosophy placed at the service of already established ecclesiastical doctrine, or at least philosophy placed in such a dependence on this doctrine that it becomes an absolute Rule when both meet on common ground.”

Now this current definition of scholastic philosophy in the Middle Ages defines it very badly, because it is a mixture of the true and the false, of accuracy and of inaccuracy. It must be distrusted, like those equivocal maxims which John Stuart Mill calls “sophisms of simple inspection,” which by force of repetition enjoy a kind of transeat or vogue in science without being questioned.
Recent Discoveries in Ethiopia
Authors: Reisner George A.
Published: November 2011

Ethiopia or Cush extends from the upper end of the First Cataract in the Nile southwards to somewhere near the junction of the White and the Blue Niles at Khartum. Strictly speaking, the name “Cush” was applied by the ancient Egyptians to that part of the valley which lies between the Second and the Fourth Cataracts while the name “Wawat” was given to that between the First and Second Cataracts. More general names were “Ta-set” (or perhaps “Ta-Khent”), “Khenthennefer,” and “Tanehsi” (= Land of the Negroes), and a still more general name was “The Southern Lands,” applied to all the southland including Wawat, Cush, Punt and the tribal districts along the Red Sea and in the eastern and the western deserts. The people of Ethiopia are usually called neḥsi which is translated inaccurately “negro;” and neḥsi are represented in the monuments as typical woolly-haired black men. But it is clear from the pictures of men from Ethiopia and from the skeletons found in the ancient cemeteries that Ethiopia was inhabited by
a race, dark-skinned it is true, but easily distinguished from the true negro. Thus it is probable that the proverb in Jeremiah 13 23 (“Can the Ethiopian change his skin or the leopard his spots ?”) was founded on the Egyptian tradition rather than on a first-hand knowledge of the Ethiopians.
The Quest for Absolute Certainty
Authors: Jacks L. P.
Published: November 2011

What is absolute certainty? Where is it to be found? Does it exist? Is there any belief of mankind which can be claimed as absolutely certain?

It is difficult to define an absolute in any kind. One can only say that the absolute is that which wants nothing to make it complete. The absolute does not even want a philosopher to tell the world what the absolute is. So long as it wants a philosopher to expound it, to that extent it is not complete, and is therefore not the absolute.

Spinoza saw this, and made it the corner-stone of his thought. He saw that Perfection must be capable of telling its own story. It cannot at one and the same time be perfect and yet in need of a human spokesman to explain it. A dumb absolute which needs you to give it a tongue, an unintelligible absolute which needs you to make it rational, a dead absolute which needs you to make it live and interesting, would be no absolute at all. So Spinoza begins his great treatise with admirable humility by defining God as the being who defines himself; who, just because he is all-perfect, needs no explainer, being fully competent to explain himself. God asks for no champions; wants no apologist; seeks for no witnesses. If he did, he would not be God. But Spinoza went too far.
Two Biographies of Martin Luther
Authors: Platner John Winthrop
Published: November 2011

Luther is a fascinating subject for the historian. Not only does the personality of the man himself offer exceptional attractions, but so too does the age in which he lived, for then society, politics, and religion were all in the melting-pot, out of which in time was to issue the modern world. Luther was a product of the old, but he was also in a very true sense the exponent of the new. “The world is not what it once was,” said he to the German nobles,—knowing that again the fulness of the times had come. The favorite assertion of many German writers that Luther was the Reformation is often disputed, yet the statement is not half so exaggerated as it sounds, for if ever the spirit of a great movement which permanently affected the welfare of mankind got itself embodied in the person of one man, that movement was the Protestant revolution, and that man was Friar Martin.
Is Faith in God Decadent?
Authors: Ladd George Trumbull
Published: November 2011

Much the most important change in theological opinion which has taken place during the last half-century has reference to an altered conception of God, and, as an inevitable consequence, of his relations to the world of things and of men. This change was originally neither initiated nor approved by theologians themselves. It was rather commended to them, or even forced upon them, by modern science and modern philosophy. The attitude, however, of these two sources, or prime causes, of change toward the questions involved and toward the then reigning theological position on these questions was in certain important respects markedly different. Physical and natural science, proceeding painstakingly but rapidly by means of experimental methods, and making use of the facts discovered by these methods as a basis for induction, arrived at a quite new conception of Nature.
John Eliot, the Apostle to the Indians
Authors: de Normandie James
Published: November 2011

In the old and worn parchment leaves of the baptismal register of Widford Parish in “pleasant Hertfordshire” we find this record:

Anno dm. 1604. John Elliott the sonne of Bennett Elliott was baptized the fifte daye of August in the yeere of our Lord God 1604.

There is also this record:

An° Dm. 1598. Bennett Eliot and Letteye Aggar were married the xxxth of October an° Sup Dicto.

Bennett Eliot had property in several of the neighboring parishes, and about 1608 removed to Nazing, where he died. In his will he directs his executor to pay out of the rents and profits of his lands and tenements, for the space of eight years from 1621, quarterly to his son John Eliot “the sum of eight pounds a yeare of lawful money of England, for and towards his maintenance in the University of Cambridge where he is a scholar.”

The home of Eliot was marked by the best religious influences stirring England in these early days of the Reformation and the dawning of the Puritan controversy, for he speaks of his first years as “seasoned with the fear of God, the word, and prayer.” He became a pensioner of Jesus College in 1619, took his first degree in 1623, and was early distinguished for his talent and proficiency in the study of languages. Upon leaving Cambridge he was a tutor for a time in a school kept by Rev. Thomas Hooker,—afterwards the founder of the state of Connecticut. Here the influences of his own home were deepened, for he wrote: “Here the Lord said unto my dead soul, live! live! and through the grace of God I do live forever! When I came to this blessed family I then saw as never before the power of godliness in its lovely vigour and efficacy.”
The Autonomy of Mediaeval Philosophy
Authors: De Wulf Maurice
Published: November 2011

In an article entitled “Recent Tendencies in Roman Catholic Theology,” in the number of this Review for July 1922, Dr. George La Piana has criticised my interpretation of the history of mediaeval philosophy.

My fundamental thesis is that in the thirteenth century there is a distinction between philosophy and theology, and that philosophy has an autonomous value. For Dr. La Piana, on the contrary, there is properly speaking no “consistent and independent philosophical system” (p. 251). Philosophy is the handmaiden of theology, and a view such as mine is an artificial construction, abandoned by mediaevalists, and in process of disintegration.
The World Enigma
Authors: Moody Cary C.
Published: November 2011

The enigma of the world is the existence of evil or imperfection. Though a deeper insight discloses relative perfection, yet the relative perfection of finite things discloses imperfection. If good of the kind, yet the kind is bad. There is no compliment more distasteful than to be told that one is good of his kind, for it implies that the kind may be bad.

While it is obvious that the world, as a whole, is under the sway of one principle, yet the problem is how can a perfect being originate and sustain a world of imperfect beings, endowed with the capacity to develop towards perfection, and likewise with the capacity to resist such development?
Dom Quentin's Memoir on the Text of the Vulgate
Authors: Rand Edward Kennard
Published: November 2011

In 1907, His Holiness, Pope Leo XIII appointed a Commission to revise and re-edit the text of St. Jerome's Latin version of the Bible, known as the Vulgate and accepted by the Roman Church as its standard text of Holy Scripture. The undertaking was assigned, most appropriately, to the Benedictine Order, which from the days of Cassiodorus to those of Mabillon and from Mabillon to the present time has a record of scholarly achievement that for depth and continuity no other organization, sacred or secular, can match. Far-reaching plans were formulated, and a veritable laboratory of textual research was established at the Benedictine monastery of St. Anselm on the Aventine. The methods employed for listing and assorting the manuscripts and for securing collations and photographs are described in two reports, entitled “The Revision of the Vulgate,” published at St. Anselm's in 1909 and 1911. The present writer had the pleasure of visiting the monastery in 1912, under the guidance of the learned Abbot, now Cardinal, Gasquet. An imposing amount of material had already at that time been collected, but the stupendous character of the undertaking hardly promised definite results, certainly not a final and authoritative text, within the limits of the present generation. And yet Dom Quentin, to whom the task of editing the text was assigned in 1907, has succeeded after nearly fifteen years of unremitting toil, in presenting a new survey of the history of the text of the Vulgate and a precise method for determining its original form.
The Mote and the Beam
Authors: King George B.
Published: November 2011

In illustration of Matt. 7, 3–5 the commentaries are accustomed to quote from Jewish sources the Talmudic treatises ‘Arakin 16b and Baba Batra 15b. Thus A. H. McNeile, The Gospel according to St. Matthew (1915), says with reference to Matt. 7, 3: “An illustration of the warning in v. 1. It was perhaps another current proverb. R. Tarphon (beg. 2d cent, A.D.) lamented that men in his day could not accept reproof; if one said to another, ‘Cast the mote out of thine eye,’ he would answer, ‘Cast the beam out of thine eye’ (Erach. 16b; cf. B. Bath. 15b); but this was possibly an attack on the New Testament words.” W. C. Allen, A Critical and Exegetical Commentary on the Gospel according to S. Matthew (1907), remarks on the same verse: “Cf. Arachin 16b, where R. Tarphon (end first cent. A.D.) says: ‘If one says, Take the mote from thy eye, he answers, Take the beam from thine eye.’” J. A. Broadus in his Commentary on the Gospel of Matthew (1886), says: “The illustration our Lord uses is found several times in the Talmud; e.g. ‘I wonder whether there is any one in this generation who is willing to receive reproof. Nay, if one says to another, Cast out the splinter from thine eye, he will reply, Cast out the beam from thine eye.’” The list could be continued at length.
The Epistola Apostolorum
Authors: Lake Kirsopp
Published: November 2011

In 1895 there appeared in the Proceedings of the Royal Prussian Academy an account of Eine bisher unbekannte altchristliche Schrift in koptischer Sprache, by Carl Schmidt, at that time a scholar of the German Imperial Archaeological Institute in Egypt. Schmidt was helped in further research on this document by Pierre Lacau, the Egyptologist, but a full publication was delayed in the hope of further knowledge. This has come, slowly but satisfactorily from new discoveries and the friendly coöperation of French, English, and German scholars.
Panbabylonianism
Authors: Toy Crawford H.
Published: November 2011

p. 54, line 10 nation read nations.

p. 54, line 19, for decisions read discussions.

p. 68, line 4 for put read pit.

p. 68, line 5 omit over.

p. 70, line 3 from bottom, this read the.

p. 78, line 12 from bottom for complete read conflate.
A Study of the Religion, Theology, and Churches of the United States
Authors: Bornhausen Karl
Published: November 2011

The following memorial, which I publish with the approval of the Prussian Minister of Worship and Education, is to inform the public at large of the establishment of an American Library of Theology at the University of Marburg. The scientific aims of this Library have the full approval not only of the Prussian government, but also of the theological Faculty of the University, of which I am a member. Thanks to a well-wisher, a German living in America, whose generosity made possible the founding of the Library, the Prussian government was in a position at the beginning of this year to call it actually into being, and to establish it at the University of Marburg as an official institution.
The Book of Isaiah: Critical Problems and a New Commentary
Authors: Fullerton Kemper
Published: November 2011

Professor Gray's commentary on Numbers (1903) not only filled a vacant place in English exegetical literature, but had to do with a book that has usually been perfunctorily treated by serial commentators; and this made an intrinsically valuable work doubly welcome. Isaiah, on the contrary, competes with the Psalms for the distinction of being the subject of more commentaries than any other book in the Old Testament, and of some of the best. The inevitable question therefore is, Wherein does the volume before us mark an advance beyond its predecessors? To answer this question it will be necessary to indicate the problems with which the critical study of Isaiah is at present chiefly concerned, and to show what progress has been made toward a solution of them.
The Relation of Plato to our Age and to the Ages
Authors: Dodson George Rowland
Published: November 2011

A few great books, for those who know them well, make unnecessary a countless number of lesser books. From the higher point of view, all can be seen that is visible from the lower, and much more. To have carefully studied the works of one of the world's great men is to have immensely widened one's own life. To comprehend the scope of his thought and the variety and extent of his sympathies is to have an essential element of a liberal education. An enthusiastic and undiscriminating discipleship, at least at first, is not to be deplored, for a realization of the limitations of great men and the incompleteness of all systems is sure to come later; but no one understands any view of the world who has never been able to feel its plausibility. There is no delight in life like the companionship of a noble mind. A long comradeship with a great man, one in whom intellectual power, ethical elevation, all-inclusive sympathies, and wholeness and wholesomeness of view are united, is one of the greatest of our human privileges. To it we turn for consolation in our sorrows, for a refuge from the petty irritations and vexations that so constantly beset us, and for help to rise above them to serenity and peace. Through these great souls we are able in some measure to realize the Emersonian ideal of a life of activity and at the same time of poise and power, the hands being in the world of action while the head is above the storm. No service is more real or precious than that which such men have rendered to humanity. By living on the higher planes, they appeal to our latent instincts; they help us to understand our own best selves, and to be what without them we could never be.

Of those who have served our race in this way one of the greatest is Plato.
Theology and Romanticism
Authors: Stewart Herbert L.
Published: November 2011

The widespread reaction towards the Church of Rome by which the first half of the last century was marked, has been subjected to a multitude of more or less intelligent explanations. It was to be expected from poor human nature that each critic should explain in accordance with that law of human development which he had himself embraced, and in illustration of that moral which he deemed it most salutary to draw. In this field the disciple of Bossuet will be forever at issue with the disciple of Comte. From the one we hear how the eyes of Europe had been providentially opened by long years of anarchy and bloodshed, how the spirit of schism had been at length unmasked, how the exhausted nations were taught once more to value a unified spiritual control, and how amid the wreck of thrones and the desolation of kingdoms the very dullest of mankind must have been awed by the spectacle of the Chair of Peter standing fast, an authentic token of the Mighty Hand and the Outstretched Arm. From the other side we listen to the cold comment that world disasters are apt to drive back the less robust sort of mind to the solace of old superstition, that mental progress like all things human has its ebb and flow, and that we need not be surprised if a season of shivering credulity alternates with a season of fearless rationalism. The philosophic historian may well be left to wear himself out in this profitless debate with the brethren of his own craft. Non nostri est tantas componere lites.
The Medical Language of Hippocrates
Authors: Cadbury Henry H.
Published: November 2011

In my “Style and Literary Method of Luke” I have argued that the attempt to confirm by means of so-called technical medical terms the tradition that Luke and Acts were written by a physician has failed to establish the presence in these writings of words that were not used freely also by non-medical writers. Indeed, the attempt was bound to fail for the reason that unlike the present medical profession the ancient physician scarcely had a technical vocabulary at all. As Professor G. F. Moore there pointed out (pp. 53 f.), while modern medical terminology is largely made up of foreign words, the scientific words of the Greeks were native to the living language and congenial for ordinary use.
ANTI-AMERICANISM IN TWENTIETH-CENTURY EUROPE
Authors: KLAUTKE EGBERT
Published: November 2011

Since the beginning of the twentieth century, European observers and commentators have frequently employed the term ‘Americanization’ to make sense of the astonishing rise of the USA to the status of a world power. More specifically, they used this term to describe the social changes brought about by industrialization and urbanization. In this context, European intellectuals have often used ‘America’ as shorthand for ‘modernity’; across the Atlantic, they believed, it was possible to learn and see the future of their own societies. Criticism of ‘the Americanization of Europe’ – or the world – easily led to outright anti-Americanism, i.e. a radical and reductionist ideology which held the USA responsible for the economic, political, or cultural ills of modern societies. The war in Iraq in 2003 and the alienation between the USA and France and Germany that followed provided a new impetus for studying the history of European perceptions of America. A large number of studies have since been published that deal with the history of the ‘Americanization of Europe’ and anti-Americanism, and several monographs, which are based on original research and promise new insights, will be the focus of this historiographical review.
SIR EDWARD DERING, POPULARITY, AND THE PUBLIC, 1640–1644
Authors: PEACEY JASON
Published: November 2011

This article reassesses the political career of Sir Edward Dering (d. 1644), a prominent but extremely controversial MP during the Long Parliament, who has fascinated historians because of the way in which he appears to have ‘defected’ from the cause of political and religious reform, who was eventually expelled from the Commons for publishing his parliamentary speeches, and who briefly flirted with royalism before making a humiliating return to Westminster. It does so by focusing upon his relationship with the public, in terms of how he courted popular support in order to secure election, and how people followed his subsequent parliamentary career, not least through the circulation of scribal and printed texts. It highlights how constituents (and others) responded to such activity, not least by making clear what policies he was expected to promote, thereby revealing that Dering's career was driven not just by his own political and religious views, but also by ideas about his role as an MP, and about his relationship with his constituents. Dering thus provides a rare opportunity to scrutinize the dynamic relationships between MPs and the public, thereby revealing hitherto neglected evidence about transformations in political culture and ideas regarding representation.
BRITTAN ON BRITAIN: ‘THE ECONOMIC CONTRADICTIONS OF DEMOCRACY’ REDUX
Authors: MIDDLETON ROGER
Published: November 2011

This review furthers our understanding of the history of neo-liberalism in Britain, and more particularly of the economics and politics of the 1970s and 1980s, through an examination of the writings of the economic journalist, Samuel Brittan, widely regarded as a central figure in undermining the intellectual basis for the Keynesian consensus about big government. This review provides a close study of Brittan's ‘The economic contradictions of democracy’ (1975, hereafter ECD) – one of the most cited contributions to the declinist literature of the decade – in which Brittan warned that, without remedial action, liberal democracy ‘is likely to pass away within the lifetime of people now adult’. In this reappraisal of Brittan's ECD, it is argued that this paper is much more than just eloquent, scholarly declinism, and in the process, the generic problem facing all contemporary historians of thought and policy is confronted: what is the influence of any one individual and/or work? The reappraisal relates directly to central themes of the 1970s ‘crisis’, especially ‘overload’ and ‘ungovernability’; it examines the competitive nature of the market for declinist prognostications (notably the Jay–Brittan nexus), with one objective being to provide a counterbalance to much recent scholarship which has over-focused on think-tanks at the expense of elite journalists who were very far from being academics manqués; and, finally, it reviews Brittan's role in the so-called Thatcher revolution, where much has been claimed but little documented.
Soyabean glyceollins: biological effects and relevance to human health
Authors: Kim Hyo Jung , Lim Ji-Sun , Kim Woo-Keun , Kim Jong-Sang
Published: November 2011

Glyceollins, one family of phytoalexins, arede novosynthesised from daidzein in the soyabean upon exposure to some types of fungus. The efficiency of glyceollin production appears to be influenced by soyabean variety, fungal species, and the degree of physical damage to the soyabean. The compounds have been shown to have strong antioxidant and anti-inflammatory activities, and to inhibit the proliferation and migration of human aortic smooth muscle cells, suggesting their potential to prevent atherosclerosis. It has also been reported that glyceollins have inhibited the growth of prostate and breast cancer cells in xenograft animal models, which is probably due to their anti-oestrogenic activity. In essence, glyceollins deserve further animal and clinical studies to confirm their health benefits.
Inequalities in diet and nutrition
Authors: Tiffin Richard , Salois Matthew
Published: November 2011

The inequality of nutrition and obesity re-focuses concern on who in society is consuming the worst diet. Identification of individuals with the worst of dietary habits permits for targeting interventions to assuage obesity among the population segment where it is most prevalent. We argue that the use of fiscal interventions does not appropriately take into account the economic, social and health circumstances of the intended beneficiaries of the policy. This paper reviews the influence of socio-demographic factors on nutrition and health status and considers the impacts of nutrition policy across the population drawing on methodologies from both public health and welfare economics. The effects of a fat tax on diet are found to be small and while other studies show that fat taxes saves lives, we show that average levels of disease risk do not change much: those consuming particularly bad diets continue to do so. Our results also suggest that the regressivity of the policy increases as the tax becomes focused on products with high saturated fat contents. A fiscally neutral policy that combines the fat tax with a subsidy on fruit and vegetables is actually more regressive because consumption of these foods tends to be concentrated in socially undeserving households. We argue that when inequality is of concern, population-based measures must reflect this and approaches that target vulnerable populations which have a shared propensity to adopt unhealthy behaviours are appropriate.