bluuebunny/crossref_metadata_2025 huggingface dataset:
A Gap in the Recently Discovered Greek of the Apology of Aristides 16, 1
Authors: de Zwaan J.
Published: November 2011

Aristides 15, 1–16, 1 has been recovered from the British Museum Papyrus 2486, and was published by H. J. M. Milne in the Journal of Theological Studies, October 1923, pp. 73–77. Some conclusions may be arrived at by comparing J. R. Harris's translation of the Syriac into Greek, as found in Text and Studies, vol. i, p. 25, with the Greek of the papyrus.
The Shepherd of Hermas
Authors: Lake Kirsopp
Published: November 2011

There is no danger that anyone will overlook the importance of Mr. Bonner's article on the Michigan Papyrus of the Shepherd of Hermas in the number of this Review for April, 1925. The publication of a manuscript of the Shepherd of Hermas dating from the third century will be a real event in the history of the interpretation of early Christian literature. But there is one point in his statement which, though it will appeal at once to those who have worked on the Shepherd, is likely to escape the notice of others unless attention be drawn to it.
Recent French Discussion of the Historical Existence of Jesus Christ
Authors: Goguel Maurice
Published: November 2011

The controversy as to the historical existence of Jesus, after abating in Germany, England, and America, has recently been revived in France, where it had not before been acute, and has there appeared under a new form, entirely distinct from the theories of Drews, J. M. Robertson, and W. B. Smith. It is of some interest to describe this new aspect of the thesis that the history of Jesus is a myth, and to try to explain the genesis of the contention.
Hadrian's Decree of Expulsion of the Jews from Jerusalem
Authors: Harris Rendel
Published: November 2011

No city has had so many desolations as Jerusalem, no land has experienced so many devastations. They are so many that it is not easy to register them all, nor to say which is exactly the fluctus decumanus that submerged most completely the national life and prosperity. We can, however, see that all the series of disasters have a similarity; each of them is written in terms of wholesale slaughter, deportation, and slavery; if at any time a decree of restoration is issued, the document is a palimpsest with the under-writing betraying a decree of exile.
Julian of Halicarnassus
Authors: Casey Robert P.
Published: November 2011

Julien d'Halicarnasse et sa controverse avec Sévère d'Antioche sur l'incorruptibilité du corps du Christ. Étude d'histoire littéraire et doctrinale suivie des fragments dogmatiques de Julien (texte syriaque et traduction grecque). (Universitas Catholica Lovaniensis; Dissertationes ad gradum magistri in Facultate Theologica consequendum conscriptae; Series II, tomus 12.) Louvain, 1924.
The Text of the De Incarnatione of Athanasius
Authors: Lake Kirsopp , Casey Robert P.
Published: November 2011

One of the most important contributions to the textual criticism of Athanasius was published last year in the Revue d' histoire ecclésiastique, xxi, pp. 525 ff., by Professor J. Lebon. In it he announced the discovery in a late manuscript on Mt. Athos (Dochiariou 78) of a text of the De Incarnatione of Athanasius which differs so much from the ordinary text that it amounts to a separate recension. He pointed out that the antiquity of this recension is proved by conclusive evidence that it was known to Theodoret and to Leontius of Byzantium, and that it appears to have been akin to the Greek translated into Syriac in Cod. Vat. Syr. 104 in Rome, a manuscript of the sixth century. By the time that this number of the Review is published it is probable that Professor Lebon's edition of Dochiariou 78 will have appeared in the Spicilegium sacrum Lovaniense.
The Greek Catena to the Catholic Epistles
Authors: Ropes James Hardy
Published: November 2011

The Greek Catenae to the Bible, of which a great number of manuscripts are preserved in numerous libraries of Europe and the East, are of great importance because they furnish the sole tradition for about one-half of all the extant remains of the exegetical writings of the Greek fathers. From them all editions of most of the Greek patristic writers who commented on the Scriptures must draw a large part of their contents. For the textual criticism of the Greek Bible, for the history of Christian thought, and sometimes for the understanding of the biblical writers, they have much to offer. In order, however, that these resources may be used securely, the complete investigation of the whole body of catena-manuscripts is indispensable, and the highly complicated relations of the witnesses to one another make this study peculiarly difficult. Commentaries of all ages are a growth, and in most instances not independent creations. The individual copies of the several catenae almost always differ somewhat, and often very largely, in contents, although they yield unmistakable evidence of relationship in origin; while in details of expression the ancient excerptors and copyists allowed themselves greater freedom than might have been permissible in continuous texts of authors.
Excavations in Persia
Authors: Peters John P.
Published: November 2011

From the head of the Persian Gulf extend two great plains, the one stretching northwestward along the Tigris and Euphrates, the other northeastward along the Karoun. These two plains constitute Turkish and Persian Arabistan respectively. They were the seat of one of the earliest and most highly developed civilizations of the world, or perhaps rather of two competing and rival civilizations. Once the region teemed with a vast population. Now it is largely desert. Both plains depend for their fertility not upon the rain, but upon the rivers which flow down from the mountains. When these were diked and dammed and carried every-whither by irrigating canals, the Babylonian plain and the steppe of Persian Arabistan were immensely fertile, capable of sustaining by their own products an enormous population. Now dikes and dams are broken and canals choked and the life-creating water runs to waste, part of the year causing inundations and turning vast regions into lakes and swamps, and the remainder of the time moving seaward through a single channel, shrunk far below its banks.
The Atonement and the Modern Pulpit
Authors: Lofthouse William F.
Published: November 2011

Interest in theology shows no signs of dying out in our time. The theology most frequently and eagerly discussed may be different from what it was a century ago; the conception of the relation between theology and the other sciences may have changed; and a number of interests have crowded in where theology was once supreme. The sermon is not now the sole or even the chief intellectual event of the week. We are for the most part much more interested in knowing a man's political or economic convictions than in discovering his views on inspiration or the Trinity. But if we may judge from the columns of reviews or the publishers' lists, theology is as much written, and presumably as much read, as ever.

This is especially true of the doctrine of the Atonement. In the last half-century no other doctrine has received more careful consideration. We have but to think of the names of Bushnell, Campbell, Dale, Simon, Lidgett, and Moberley. Those who are interested in theology as a whole, like Denney, show that they regard the Atonement as vital. It is vital for us all. If we take our theology seriously, we cannot afford to suspend our judgment here. We are bound to be partisans. Even in refusing to form a theory, we are accepting a theory. In fact, a doctrine that deals with any part of theology is bound to find itself as a doctrine of the Atonement. Every conviction about God's relation to the world runs up into a conviction about what Christ has done for man.
Religious Reserve
Authors: Hayward Edward F.
Published: November 2011

Two difficulties especially beset religion as a working force among thoughtful people. One is to find an adequate terminology, which shall somewhat nearly approach in expressive power the infinitely illusive realities with which religion has to deal. The other is to guard such a terminology, when once it has been accepted, from a too literal and insistent use. Nothing is so repellent to cultivated minds, for instance, as the too frequent familiarities which men take with the name of deity. Especially is this the problem of the one who has to deal professionally with religion, and who with all his handling of divine reality must not lose that which most truly characterizes it, its reticence and reserve. It is his function to declare the being of God, and to make real to others the relations which that Being sustains toward men. All other accomplishments on his part will fail without this fundamental fitness for impressing men with a sense of some one infinitely good and enduring above the passing shows of daily living. The true minister of religion is one who has walked and talked and lived with God. Amidst human limitation and change, the fixed lights of the Spirit for him stand out clear. For him at least, intellectual doubt and moral reaction have not dimmed the eternal verities of righteousness, truth, and love. The world remains for him God's world, whatever men may have done to deteriorate it morally; and he continually seeks to renew in others a consciousness of this essential worth of life and to spur them to a greater realization of it in themselves.
The Permanent Significance of Miracle for Religion: The Dudleian Lecture for 1915 at Harvard University
Authors: Brown William Adams
Published: November 2011

A few days ago, meeting one of my scientific friends, I happened to mention the fact that I was going to Harvard to deliver the Dudleian Lecture, and that I had chosen as my subject “The Permanent Significance of Miracle for Religion.” “It is a good subject,” he said, “but you have left out the most important word. It ought to read ‘The Lack of Permanent Significance of Miracle for Religion.’”
Evolution and the Other World
Authors: More Paul Elmer
Published: November 2011

What special students of so-called psychic phenomena will think of Mr. Henry Holt's two generous volumes I do not know, but to me, and no doubt to many like me, they are quite the most important and significant, as they are the most entertaining, exposition of the subject. This is indeed something more than a dead book; it is a life—as it were the voice of a friend confiding to us through the hours of a long winter night the lessons, still mingled with hesitations and questions, of his ripe experience. The publicity of high spirits may abound; but there are pages also which will reveal their full meaning only to those who know the author as a friend in the literal sense of the word, passages, for those who understand, of almost sacred privacy. So, for instance, the minute account of the spectacle unfolding at sunrise to the eyes of the watcher at the author's summer home has its place and weight for all readers as an argument that, as these lovely things are far beyond “our ancestors' universe of darkness and silence,” so there may be infinite ranges of perception still to be discovered by mankind; but to one who has entered that hospitable “gate, open to all who care to come,” and with the kindly guidance of his host has seen the sunlight falling from mountain top to valley and from valley to lake, the printed words will be something more than the speech of a book to its unseen audience.
Three Notable Dreams
Authors: Batchelor George
Published: November 2011

I have been a dreamer from my earliest childhood. My dreams have been of all kinds, from the most fantastic and grotesque to those that were orderly and coherent; but I have never had any others like those which I am about to describe. My ordinary dreams often take the form of short stories or adventures of various kinds; among them is one recurrent dream in which I find myself in some house in the Middle West, very hospitably entertained by hosts to whom I am an unwelcome guest. I try to go home, but eastward-bound trains are difficult to reach and the baggage-express is never available. Such experiences seem to have no important meaning. Commonly they fade with the coming of daylight and make no definite or deep impression on the mind.

Set apart from all such commonplace dreams are three visions of the night which came in quick succession, and left me, on awaking in the morning, deeply impressed with a sense of the supernatural. I have no belief that they were revelations having any source outside of my own mind and experience; but they gave me a clue to the understanding of those things that happened of old when in a dream some important revelation was made to a patriarch or prophet; and, whatever their source, they wrought a change in my thought and feeling concerning the reality and nature of the future life that still abides and after five years makes the thought of an incorporeal existence seem perfectly natural and very attractive. They have also made me understand some events in ancient history, and have given a new meaning to the belief that dreams were the favorite channels through which the divine wisdom flowed into human life.
Recent Church Union Movements in Canada
Authors: Fraser Daniel James
Published: November 2011

Three recent movements in Canada towards a clearer expression of Christian unity have special significance—the co-operation of the Theological Colleges affiliated to McGill University, the organization of the Church Unity League, and the negotiations for the organic union of the Congregational, Methodist, and Presbyterian Communions.
Reflections of Ritual in Paul
Authors: Bacon Benjamin W.
Published: November 2011

Alongside the doctrine that our Gospels, in their general structure as well as their individual anecdotes, reflect the beliefs and practice of the primitive brotherhoods which gave them currency, should stand (if the theory be valid) some corresponding reflection in the still older Pauline Epistles. Especially should we expect Baptism and the Eucharist to affect the mode of teaching.
What is the Christian Religion?
Authors: Macintosh Douglas Clyde
Published: November 2011

In the October number of this Review for 1912 there appeared, as many readers will doubtless remember, a striking article by Professor Benjamin B. Warfield of Princeton Theological Seminary, under the caption “Christless Christianity.” This is his rather clever designation for the religion of those who hold that belief in the historicity of Jesus, however valuable to the Christian, is nevertheless not absolutely indispensable to Christian faith. The article shows a wide acquaintance with the recent literature of the subject, is written in a spirited and forcible manner, and altogether makes an appreciable contribution, as it seems to me, to the clearing up of this interesting question.

As making for this devoutly-to-be-wished consummation, however, what we have chiefly to thank Professor Warfield for is the way in which, having chosen his presuppositions, he carries them through to their logical conclusion, and states the result with all the candor that could be desired. He plays the game; he is never “off side.” And when he intimates that, in his judgment, the exponents of this “Christless Christianity”—among whom the present writer finds himself included—are not Christians at all, there is no just ground for complaint; it is all in the game. It is a case where, in strict logic, everything depends upon how Christianity is defined.
Is the Design Argument Dead?
Authors: Johnson William Hallock
Published: November 2011

The basis of theistic belief is fortunately broader than the theistic arguments. People believe in God before they argue in favor of His existence, and the fortunes of theism are not inseparably bound up with any of the arguments framed in its support. No one, however, who is interested in the rational basis of theology can be indifferent to the fate of an argument which, whatever the philosophical objections to be brought against it, has in all ages of the world made a powerful appeal to human reason.
The Nature and Validity of Conscience and Moral Principle
Authors: Hutcheon Robert James
Published: November 2011

With the guns of Flanders and Picardy shaking our deepest being, it has been almost impossible for us during the last two years to think at all. Thinking demands the calm hour and the dispassionate frame of mind, and no one of us has had many such hours or many such mental dispositions for some time past. But it is our duty as moral leaders in our respective communities to think as steadily and dispassionately as we can, so that our leadership shall be, not that of hysteria and emotion, but of a discriminating and inwardly controlled moral intelligence. To that end I invite your attention in this Berry Street Conference—so long devoted to serious discussion of vital topics—to a subject that seems to me of great, if not supreme, importance at the present time, namely, The Nature and Validity of Conscience and Moral Principle.
Bahaism—A Study of a Contemporary Movement
Authors: Vail Albert R.
Published: November 2011

More and more there is being brought to our attention the news of a great spiritual awakening in Southwestern Asia, that home of the prophets and birthplace of religions. At first it was called Babism, and centered around the brilliant youth, Mirza Ali Mohammed, the Bab, who after six years of teaching was martyred at Tabriz, Persia, in 1850. Later, most of his followers accepted the leadership of Mirza Husain Ali, generally known today as Baha'u'llah, and following his more universal teaching called themselves Bahais. Baha'u'llah after forty years of heroic teaching in exile and imprisonment closed his earthly existence at Acca, Syria, in 1892. The present leader of the movement, Abdul Baha (Abbas Effendi), under whose guidance the Bahai gospel has spread with remarkable rapidity into many countries, has recently spent more than a year in Europe and America, making its principles known, and through his great kindness, his words of wisdom, his sweet persuasiveness, has reflected its pure spiritual light. Apparently, it is not so much an organization as a spiritual attitude, not so much a new religion as religion renewed. Its followers are found in all sorts of ecclesiastical organizations. To be a Bahai a man need not sever his previous religious affiliations; he may remain a Buddhist, or Hindoo Braman, a Parsee, a Mohammedan, or a Christian. He becomes one of the Bahai Movement when he catches the Bahai spirit.
The Anabaptists and Minor Sects in the Reformation
Authors: Jones Rufus M.
Published: November 2011

Parallel with the main current of the Protestant Reformation there ran from the very beginning another powerful current which has always received far less consideration from historians than it deserves. Some have supposed it to be a mis-guided, if not a monstrous, undertaking. Others have considered it one more among the many “lost causes” about which history is more or less silent. Neither of these positions is, however, quite tenable. It was, like Bunker Hill in the American Revolution, “a battle lost but a cause won,” since nearly everything which these minor reformers aimed at has since been achieved or is on the way to achievement.
The Monologue of Browning
Authors: Palmer George Herbert
Published: November 2011

Hardly another poet in the whole course of English literature has met with such violent and continuous partisanship as Robert Browning. When Wordsworth put forth his epoch-making little volume of Lyrical Ballads, he too met derision, but it lasted only twenty years. By the time he reached middle age his position as a master was assured, and his limitations were well understood. Over Browning disputation has continued longer. Throughout his life and during the quarter-century since his death he has had ardent assailants and just as ardent defenders. Persons of standing declare the man a barbarian, who broke into the fair fields of verse with poetry cacophonous in sound, obscure in expression, and shocking in subject. On the other hand, there are those who regard Browning as half divine. He is a prophet, they say, and has so disclosed to them the significance of their personal lives that they cannot hear any criticism of him without a shiver. Sometimes Browning is set up in laudatory antagonism to Tennyson, or Tennyson in antagonism to Browning; and certainly these poets do differ fundamentally. But are their differences disparaging or supplemental? I believe I shall find the safest approach to my heated subject if, without praise or blame, I coolly note some of the points of contrast between the two.
Angelus Silesius: A Seventeenth-Century Mystic
Authors: Palmer Frederic
Published: November 2011

During the last quarter-century more investigation than ever before has been going on into the unconscious activities of the human mind, or, as the investigators have preferred to call it, the sub-conscious mind. This has led in psychology to the study of apparitions and the various forms of telepathy, and in religion to a revival of Quietism. Religious bodies as far from Quakerism as the Episcopal Church are holding retreats for meditation, silent prayer, “the practice of the presence of God.” The exclusion of worldly thought is pointed to as the means for the opening of the soul to the incoming of the Divine; and some are following the Mystic Way through its steps of Purgation, Illumination, and Ecstasy to its goal of absorption into God in the Unitive Life.
The Hindu Yoga-System
Authors: Lanman Charles Rockwell
Published: November 2011

Frederic Palmer's account of Angelus Silesius, published in the April number of this Review, portrays admirably the struggles of a German mystic of some three hundred years ago, to attain the unattainable, to give utterance to the unutterable. Three and twenty hundred years ago, the like struggles were making part of the spiritual history of distant India. Perhaps Dr. Palmer's essay may lend a certain timeliness to an endeavor to interest Occidental readers in those sombre followers of the Mystic Way, who—time out of mind—have held retreat for meditation in the solemn stillness of the forests “lapped by the storied Hydaspes.”
Phillips Brooks
Authors: Parks Leighton
Published: November 2011

St. John tells us that when Jesus was parting with his friends he comforted them with the assurance that, though for a little while they should not see him, the time would come when they should have a deeper understanding of his life.

It is twenty-five years since Phillips Brooks died, and as we think of what he was to those who knew him, how great our loss has been, let us hope that some such experience as John prophesied has been ours in our relation to our great friend.
The Motive of Individualism in Religion
Authors: Fite Warner
Published: November 2011

These passages, which I have printed elsewhere, I venture to reproduce on the ground that they state, if somewhat baldly, not indeed all that is important for an individualistic philosophy, but what is most distinctive and necessary. And thus they enable us to see the full dimensions of the question which I shall endeavor to answer, namely, whether the spirit of a free man is compatible with that reverence for the universe and desire for unity with the universe, conceived always as a personal universe—or, more concretely, with that worship and love of God—which I shall assume to be implied in any genuine religion. I need hardly say that the usual answer to the question would be negative. Those who stand firmly enough for the right of self-assertion in the presence of our fellows would be likely either to deny the authority of religion or at any rate to hold that self-assertion has properly no place there. And traditional Christianity, while teaching the doctrine of a personal relation to a personal God and, in the doctrine of personal immortality, affirming, almost distinctively, the worth of the individual soul, treats this worth, hardly as a right, but as a gift, and holds that though a man may stand upright in the presence of his fellows, in the presence of God his attitude must be one of self-abnegation and self-effacement—of submission. On the other hand, in Mr. Bertrand Russell's essay, A Free Man's Worship, in which I should say that the motif of the “free man” is rendered for the most part admirably, it seems to be implied that a free man's religion is necessarily a religion of self-sufficiency. This states my question: Does the individualistic motive imply a spiritual self-sufficiency?
The Growth of the Incarnation
Authors: Drown Edward S.
Published: November 2011

The purpose of this article is to study the incarnation in ethical terms. And that means to study it as an ethical process, as concerning the whole life of Jesus. It is a common tendency to identify the incarnation with the conception or the birth of Jesus, to make it an event in a moment of time. As the atonement has too often been limited to the death of Jesus, instead of being treated as the outcome of his whole atoning life, so has the incarnation too often been limited to his birth. But if we are to treat it in ethical terms, we have to deal not simply with the incarnate birth but with the incarnate life.
Psychic Research
Authors: Brown Howard N.
Published: November 2011

Psychic Research, “not to put too fine a point upon it,” means for the most part thus far a careful and systematic investigation of the phenomena of spiritualism. A more elegant and reputable camouflage might be devised for it, and of course the name can be legitimately used to designate the study of many things with which spiritualism has nothing to do. But words have to be taken in the sense which common usage gives to them, and practically psychic research is the study of spiritualism. It used to be said by almost everybody, except the spiritualists, that the matter was not worth investigation; it was all an unwholesome mass of fraud, imposture, and delusion, to which no reasonable person would think for a moment of giving serious attention. Very likely a good many people are saying that still; but not if they have enough knowledge of the facts to serve as the basis of intelligent judgment. Whatever frauds may be practiced in the name of spiritualism, there are plenty of occurrences which no sane mind, having real knowledge of them, will attribute to that source.
The Roman Church and Modern Italian Democracy
Authors: La Piana Giorgio
Published: November 2011

Among the many anecdotes about Pope Sixtus V, a stern figure of an Italian Pope-king of the sixteenth century, there is one which tells of an old Franciscan friar who had been a close friend of the Pope when the latter in his young days was a friar himself, known by the name of Felice Peretti, living in a small convent of northern Italy. When “Fra Felice” was elected Pope, his friend thought that Sixtus would not forget him and would call him to Rome and perhaps make him an important personage in the Curia. But no call came from Rome, not even an acknowledgment of the humble letters of congratulation sent with so many hopes by the old friar to his exalted friend. So he decided to go to Rome and speak personally to the Pope. After many hours of waiting in the antechamber he was admitted to the papal presence. Sixtus looked at him with indifferent eye as if he never had known him.
Finalism and Freedom
Authors: Brown Howard N.
Published: November 2011

One of the things difficult to explain in the world of thought was the sudden and overmastering impetus given to the theory of development by the publication of the works of Charles Darwin. The main idea of that theory, namely, that the higher orders of life had come into being through evolution from lower types, was by no means new; and there is so much among the plainest features of the world's life to suggest the idea, that one can only wonder why, if the scientific mind was waiting for, and wanting, the theory (as it appears to have been doing), it should not have taken it up long before Darwin's time.
The Mysticism of a Modernist
Authors: Burns C. Delisle
Published: November 2011

The current conception divides religious from scientific belief, so that it seems almost as if religious belief supplied our emotional needs and scientific belief did not. Put into crude terms, this is the sense in which all maintainers of old creeds, who are not merely obscurantist, oppose the dismemberment of tradition. They even say that it is not the mere sentiment which attaches to an inheritance from the past that makes an old creed seem necessary to an intelligent man. For this intelligent man must have in his life a glamor such as science can never give, and the glamor comes from the religious creed. On this ground the mysticism which has always accompanied and exalted intellectual views of the universe must be sought from our traditional creeds, for it can never arise from science and history.

It is our purpose here to maintain the opposite. We shall endeavor to show how a mysticism may arise from the acceptance of science and history as the only possible intellectual views of the universe. So that what has been the chief argument for the maintenance of inherited creeds will be seen to be false. It does not in fact follow that the highest religious life can only arise from the acceptance of traditional creeds, simply because in the past there has been this connection. We are willing to admit that in the thirteenth century mysticism and deep religious feeling depended upon a belief in the eucharist as the physical body of Christ; but it by no means follows that the intellectual disagreement with such a belief implies a desertion of mysticism. This may seem very obvious; but we mean more. We mean that the highest mysticism does not depend even on the belief in a personal God, for the emotional needs of man are just as completely supplied by science and history as they ever were by any theology.
The Future of Religion
Authors: Means Stewart
Published: November 2011

No one who has studied the history of the last century can fail to be struck by the great changes which have taken place in human thought, affecting the whole outlook of man in his relation to the world both within and without and constituting a revolution in the intellectual life of our times. The most permanent forces in human life have been brought face to face with new facts, new conditions, and new ideas, and nowhere do we find the evidences of this change in outlook greater than in the sphere of religion, where the old problems and the old controversies are passed or passing. One of the great questions of today is, as a recent writer has said, “whether Christianity can come to terms with the awakening self-consciousness of modern civilization, equipped with a vast mass of new scientific knowledge and animated for the first time by ideals which are not borrowed from classical or Hebrew antiquity.” But Christianity itself has already been deeply influenced by some of the changes which have taken place. The great forces of history press steadily upon all the institutions of society and the form or expression of the religious life is profoundly affected by the movements of thought or changes in sentiment which take place in human society.
What is the Supernatural?
Authors: Drown Edward S.
Published: November 2011

What the supernatural is depends on what nature is. And nature is regarded from two widely different points of view. The first of these is shown in Richard Watson Gilder's sonnet:—

THE CELESTIAL PASSION

O white and midnight sky! O starry bath!

Wash me in thy pure, heavenly, crystal flood;

Cleanse me, ye stars, from earthly soil and scath;

Let not one taint remain in spirit or blood!

Receive my soul, ye burning, awful deeps;

Touch and baptize me with the mighty power

That in ye thrills, while the dark planet sleeps;

Make me all yours for one blest secret hour!

O glittering host! O high angelic choir!

Silence each tone that with thy music jars;

Fill me even as an urn with thy white fire

Till all I am is kindred to the stars!

Make me thy child, thou infinite, holy night—

So shall my days be full of heavenly light!

The second attitude is expressed in Matthew Arnold's

IN HARMONY WITH NATURE

To a Preacher

“In harmony with Nature?” Restless fool,

Who with such heat dost preach what were to thee,

When true, the last impossibility—

To be like Nature strong, like Nature cool!

Know, man hath all which Nature hath, but more,

And in that more lie all his hopes of good,

Nature is cruel, man is sick of blood;

Nature is stubborn, man would fain adore;

Nature is fickle, man hath need of rest;

Nature forgives no debt, and fears no grave;

Man would be mild, and with safe conscience blest.

Man must begin, know this, where Nature ends;

Nature and man can never be fast friends.

Fool, if thou canst not pass her, rest her slave!
Two Studies of the Gospel of Mark
Authors: Patton Carl S.
Published: November 2011

The current essays to disentangle the literary history of the material which now forms our Gospel of Mark were described in an article by Professor Moulton in a recent number of this Review. Of the attempts to solve the problem there mentioned two seem plausible enough to warrant fuller exposition in these pages. They are the reconstructions by which Professor Hermann von Soden, of Berlin, and Professor Emil Wendling, of Zabern, have tried to resolve our Gospel into its constituent elements.
Three Papers on the Text of Acts
Authors: Ropes James Hardy
Published: November 2011

Folio 504 of Codex Bezae, containing part of Acts, chap. 21, has suffered mutilation by an irregular tear, or cut, so that on the Latin side a part of verse 7, the whole of verses 8 and 9, and a part of verse 10 are now lacking; correspondingly, on the Greek side a part of verse 16, the whole of verse 17, and a part of verse 18 have been destroyed. Fortunately, however, the manuscript was examined at dates when the mutilation was less extensive than at present, and from the reports still preserved the contents of the lost portion of the Greek can be recovered with almost complete certainty. In the Latin lacuna the results are less satisfactory.
The Date of the Acts of Phileas and Philoromus
Authors: Knipfing John R.
Published: November 2011

The Acts of Phileas and Philoromus are often cited among the more authentic documents which we possess for the persecution of Diocletian. As such they are included in Ruinart's “Acta martyrum sincera” and Knopf's “Ausgewählte Märtyrerakten.” Delehaye classes them with his third group of hagiographic sources, that is, with those accounts which are drawn either from the procès-verbaux or from the reports of eyewitnesses. Harnack, Tillemont, Allard, Le Blant, and Mason are likewise convinced of their historical credibility.
Natural Religion; Consciousness and its Implications
Authors: Pratt James Bissett
Published: November 2011

Eighteen years ago, when Emerson Hall was nearing its completion, the motto chosen for its portal was that insistent query of the psalmist, “What is man that Thou art mindful of him?” No words could have been more appropriate for a building devoted to philosophy and psychology; and if we knew the answer to the question they propound we should have at least the key to the more fundamental problems of Natural Religion.
A Lost Manuscript of Eusebius's Demonstratio Evangelica Found
Authors: Lake Kirsopp
Published: November 2011

The textual condition of the Demonstratio Evangelica of Eusebius is unfortunately very defective. The only existing manuscripts appear to be copies of the great Paris codex 469, and the beginning and end of this manuscript are now missing.
The Date of the Slavonic Enoch
Authors: Lake Kirsopp
Published: November 2011

In this edition of The Secrets of Enoch in “Texte und Untersuchungen,” 44, 2, Professor Bonwetsch has provided a new translation of the Slavonic text, with an apparatus criticus of all known materials. He shows that there are two recensions of the text, of which the longer, known as A, is not an expansion of the shorter, and that the shorter, B, is an epitome of the original. Both these recensions are therefore derived from an original Slavonic translation of a lost Greek text, of which no trace remains.
The New Edition by E. von Dobschütz of Nestle's Introduction to the Textual Criticism of the New Testament
Authors: Ropes James Hardy
Published: November 2011

Eberhard Nestle's Einfūhrung in das Griechische Neue Testament, vierte Auflage, vōllig umgearbeitet von Ernst von Dobschütz. Mit 20 Handschriftentafeln. Göttingen, Vandenhoeck und Rupreeht, 1923.
Acts and the Roman Trial of Paul
Authors: Perry Alfred M.
Published: November 2011

The apologetic purpose of the Book of Acts has been frequently remarked, but I am not aware that this has been brought into connection with the historical situation in Acts 28, 30. Yet the object of presenting a defense of Paul before the Roman courts bears a curious relation to the analysis of the sources of the book. We are chiefly concerned here with the second half of the work, Acts 16–28, setting aside the “we-sections.” Notice the character of the narratives. First, there are the narratives which represent Paul as moving under the protection of Roman citizenship and of Roman officials, and his enemies as resorting to lawlessness: — Acts 16, 25–34; 19, 23–41; 21, 30–40; 23,10–35; 25, 1–5; 6–12; 28, 30–31. Secondly, there are presented the legal precedents for Paul's case, in narratives of his acquittal in lesser Roman courts: — Acts 16, 35–40; 17, 5–9; 18, 12–17; 22, 22–29; 24, 1–9; 22–23; 25, 13–27; 26, 30–32. Thirdly, the speeches recorded constitute a plea in Paul's defense: — Acts 17, 16–33, a defense of his message for the pagan mind; Acts 22, 1–21, a defense of his faithfulness to the Jewish God; Acts 24, 10–21, his fidelity to Jewish institutions; Acts 26, 1–23, his loyalty to the Jewish faith. Three of these speeches deal with the apostle's relations with Judaism, which also constitute the next topic. Fourthly, Paul is defended against the charge of participation in a religio illicita by the consistent representation of Christianity as a Jewish sect or party. Paul begins his work in the synagogues, meets frequent approbation among the Jews, and his enemies are represented as engaged in the partisan conflict in which the Roman government can take no interest: Acts 16, 1–3; 17, 11–13; 18, 2–8; 18–22; 18, 24–19, 8; 22, 80–23, 9; 28, 17–28.
The Rise of Normative Judaism. I. To the Reorganization at Jamnia
Authors: Moore George Foot
Published: November 2011

The centuries which we designate politically by the names of the dominant powers of the age successively as the Persian, Greek, and Roman periods of Jewish history constitute as a whole an epoch in the religious history of Judaism. In these centuries, past the middle of which the Christian era falls, Judaism brought to complete development its characteristic institutions, the school and the synagogue, in which it possessed, not only a unique instrument for the education and edification of all classes of the people in religion and morality, but the centre of its religious life, and to no small extent also of its intellectual and social life. Through the study of the Scriptures and the discussions of generations of scholars it defined its religious conceptions, its moral principles, its forms of worship, and its distinctive type of piety, as well as the rules of law and observance which became authoritative for all succeeding time. In the light of subsequent history the great achievement of these centuries was the creation of a normative type of Judaism and its establishment in undisputed supremacy throughout the wide Jewish world.
Immanence, Stoic and Christian
Authors: Rendall Gerald H.
Published: November 2011

As an effective philosophic concept, applicable to all forms of being, Immanence takes its start from Stoicism. It was a growth, rather than a first principle or formula. It did not start as a scientific hypothesis, but rather as an attractive figure or guess, which gradually grew into a theory, and was elaborated into a body of doctrine. The assumption out of which it sprang was that the world was an ordered unity, as Pythagoras had declared—a Kosmos. Whence came the Order of the Unity, and how imposed?
Christian Writers on Judaism
Authors: Moore George Foot
Published: November 2011

Christian interest in Jewish literature has always been apologetic or polemic rather than historical. The writers of the New Testament set themselves to demonstrate from the Scriptures that Jesus was the expected Messiah by showing that his nativity, his teaching and miracles, the rejection of him by his people, his death, resurrection, and ascension, were minutely foretold in prophecy, the exact fulfilment of which in so many particulars was conclusive proof of the truth of his claims, and left no room to doubt that his own prediction would be fulfilled in the speedy coming of the Son of Man to judgment, as Daniel had seen him in his vision. In the Pauline Epistles and Hebrews and in the Gospel according to John the aim is not so much to prove that Jesus was the Messiah of Jewish expectation as that the Lord Jesus Christ, in whom Christians believed that they had salvation from their sins and the assurance of a blessed immortality, was a divine being, the Son of God, the Word of God incarnate; and this higher faith also sought its evidence in the Scriptures. The apologetic of the following centuries, especially that which addresses itself to Jewish objections, has the same chief topics: Jesus was the Christ (Messiah), and Christ is a divine being. Others, which also have their antecedents in the New Testament, are accessory to these, particularly the emancipation of Christians from the Mosaic law, or the annulment of the dispensation of law altogether, or the substitution of the new law of Christ; the repudiation of the Jewish people by God for their rejection of Christ, and the succession of the church, the true Israel, the people of God, to all the prerogatives and promises once given to the Jews.
Jesus the Son of God
Authors: Bacon Benjamin Wisner
Published: November 2011

No passage of the Synoptic Gospels throws so much light upon Jesus’ sense of his own mission as that which deals with Knowing the Father and Being Known of Him in Mt. 11 25-27, Lk. 10 21-22. It belongs to the common element of Matthew and Luke unknown in Mark, and in the judgment of the great majority of critics must therefore be referred to a common source of high antiquity. In short, as respects attestation, its claims to authenticity are unexcelled. As respects content, it deals with the all-important matter of Jesus’ doctrine of divine sonship, and yet it seems to stand alone among Synoptic sayings, and to be paralleled only by utterances ascribed to Jesus by the fourth evangelist. But the Johannine discourses give every indication of having been composed by the evangelist himself in order to expound in dialogue form his own deutero-pauline Christology. The only instance in all Synoptic tradition of anything comparable to this apposition of “the Son…the Father,” is Mk. 13 32, Mt. 24 36.

Of that day or that hour knoweth no one, not even the angels in heaven, neither the Son, but the Father.
Friedrich Nietzsche, Antichrist, Superman, and Pragmatist
Authors: Warbeke John M.
Published: November 2011

One of the most striking and pathetic figures of the nineteenth century was Friedrich Nietzsche. A radical aristocrat, a radical enemy of religion, a prophet, he shared the fate of the prophet and the radical man. He was a poet rather than a philosopher, not one calmly to weigh the issues of his mind. He was a zealot with a mission, a fiery genius, whose torch, unsteady at times, flared into madness in his latter years. So great was the strain of thought that his mind was literally consumed by his zeal for a vast, a revolutionary cause.
Does Evolutionary Philosophy offer any Constructive Argument for the Reality of God?
Authors: Galloway Thomas W.
Published: November 2011

The doctrine of the evolution or gradual development of organisms has had a most interesting history in recent years. In speculative philosophy, as is well known, the evolutionary conception is by no means new. The work of Darwin and his immediate predecessors and successors has given it a definiteness, however, and a backing of facts which have since kept it in the forefront of thought.

Because it is a direct blow at arbitrary and supernaturalistic explanations and exalts orderliness as the supreme law of procedure, it has been deemed by many thinkers to be essentially atheistic and irreligious. Much of the early polemic literature raged about this point. Out of this debate gradually emerged the conclusion that the process of evolution and the theory of development do not contribute in any way, either favorably or unfavorably, to the solution of the question as to the possible existence of God, and to the validity of the higher spiritual aspirations of man. It has been realized that evolution can, in the nature of the case, have nothing to say as to ultimate origins, and it has therefore been concluded that it can neither be theistic nor atheistic, but must be merely agnostic. The view of the majority of thoughtful men on the subject today probably is, that the religious problems stand on the whole about where they did before the wide acceptance of the evolutionary doctrine; that religious views are, after all, purely a matter of philosophy, and as such take us back of the point where evolution must begin.

It has come to be frankly allowed that a man may be an evolutionist and at the same time believe in a theistic solution of the universe. Only in relatively recent years, however, is it appearing that the evolutionary philosophy has something constructive to offer regarding the higher human qualities and the religious impulses.
George Fox as a Mystic
Authors: Royce Josiah
Published: November 2011

This paper is but a fragmentary contribution to that study of the “Varieties of Religious Experience” which William James has so significantly brought to the attention of students of human nature. I propose to sketch some personal peculiarities of the founder of Quakerism, George Fox, and in the end to show what place was filled in his life by what may be called his experiences as a mystic. Every one knows that the typical Quakers have made prominent amongst their spiritual exercises what they call “silent worship” as conducted in their meetings, and that they have held that this “silent worship” often brings the worshipper under the direct influence of the movings of the Divine Spirit. I have here no concern with any question as to the truth or as to the ultimate merits of this or of any other tenet of George Fox or of his followers. I intend simply to show the place that the experiences of silent worship occupied in the mental life of Fox himself, and why he found this form of what is technically called mysticism a valuable feature of his religious consciousness. This study will bring us into somewhat closer contact with the mental complications of a remarkable personality—a personality in which the normal and the abnormal were in a very interesting way united. We shall see how certain tendencies that, in another context, would have proved highly dangerous to the sanity of their possessor were so combined in Fox that the ultimate result was prevailingly good, both for himself and for his environment. Religious history contains many instances where men whose mental life showed numerous abnormal traits still were so constituted that they retained their essential self-control and accomplished a great work. The study of Fox presents one more such instance, and may also possess genuine psychological interest.

Since my discussion deals with Fox as a mystic, I shall first have to explain what one technically means by mysticism in religion. Then I shall have to show that Fox had many traits which were not those of the typical mystic. And, finally, I shall try to point out what part Fox's mystical tendencies played in determining certain aspects of his mind and of his career.
Fourteen Generations: 490 Years. An Explanation of the Genealogy of Jesus
Authors: Moore George F.
Published: November 2011

“So the whole number of generations from Abraham to David is fourteen generations, and from David to the deportation to Babylon fourteen generations, and from the deportation to Babylon to the Messiah fourteen generations.” Matt. 1, 17.