bluuebunny/crossref_metadata_2025 huggingface dataset:
Subject to Emotion: Exploring Madness inOrestes
Authors: Theodorou Z.
Published: February 2009

Madness and emotion could be said to share, to a certain extent, their definition as kinds of human response to influences from their environment. The connection between madness and emotion is stressed in modern psychological observations establishing strong links between the causation of madness and human emotionality. Despite the fact that similar insights were absent from Greek medical theorists, or indeed from other contemporary writers, this would come as no surprise to either Sophokles or Euripides. Both tragedians handled their material in such a way as to demonstrate how the strong pressures of familial or social influences can lead to mental disturbance. While it is most probably Sophokles who, for the first time, turns to the influence of internal forces in the process of madness, the lack of subject matter in his surviving plays allows us little scope for further comparison. On the other hand, Euripides seems to have dedicated more of his portrayals to madness. These portrayals offer an almost unique opportunity to examine the introduction, not only in drama but perhaps in the whole of Greek literature, of the emotions as contributing factors in madness.
Proleptic Composition in the Republic, or Why Book 1 was Never a Separate Dialogue
Authors: Kahn Charles H.
Published: February 2009

Old scholarly myths die hard. It was K. F. Hermann, the discoverer of the ‘Socratic period’ in Plato's development, who first proposed (in 1839) that Book 1 of the Republic must originally have been an earlier, independent dialogue on justice, parallel to the Laches on courage, the Euthyphro on piety, and the Charmides on temperance. Hermann also introduced the separatist enterprise of analysing the rest of the Republic into three or four distinct compositional stages. Analytical proposals of this sort were then formulated by a number of other scholars, including Krohn, Usener, and Rohde. The notion of an earlier, partial publication seemed to be supported by two bits of external evidence: a statement in Aulus Gellius that ‘about two books’ (duo fere libri) of Plato's Republic were the first to appear; and a number of striking parallels on the community of women between Republic 5 and Aristophanes' Ekklesiazousai, produced c. 392 B.C.
Notes on Ovid, Heroides 20 and 21
Authors: Thompson P. A. M.
Published: February 2009

Acontius argues that there was nothing wrong with the trick he played on Cydippe – the end justifies the means.

Heinsius and Dilthey doubted the authenticity of this couplet, whilst Bornecque bracketed line 26 alone. Line 25, however, contains a familiar elegiac theme, and line 26, with one small emendation, is rhetorically sharp.

All the MSS have uni in line 25, but many editors have found this unsatisfactory, preferring to read unum and punctuating the line in various ways: Burman prints ‘iungerer? unum’, Showerman, Goold and Palmer ‘iungerer, unum?’ Of these, the latter is the more attractive (Acontius wants one thing and one thing only – union with Cydippe; he is not interested in trying to cheat her financially, which is what fraus would most immediately suggest), ‘iungerer uni’, however, is perfectly good, and should be retained: uni means not ‘you alone (as opposed to several girls)’, but ‘you alone (as opposed to any other girl)’, cf. OLD s.v. unus 8 ‘one in particular, one above all others’. Acontius is paying Cydippe a compliment – she is the only girl for him, and nobody else will do. This is a common theme in Latin love elegy, cf. Prop. 2.7.19, [Tib.] 3.19.3–6, Ovid, Ars Am. 1.42: ‘elige cui dicas “tu mihi sola places”’.
Galen's de Constitutione Artis Medicaein the Renaissance
Authors: Fortuna Stefania
Published: February 2009

During the sixteenth century Galen'sDe constitutione artis medicae(i.224–304 Kühn) enjoyed a great success: in about fifty years it received four different Latin translations and three commentaries. Certainly this is also true of other medical classical texts, but such success is surprising for a treatise which did not have a wide circulation either in the Middle Ages or in the seventeenth century and later. In fact it is preserved in its entirety in only one Greek manuscript (Florence, Laur. plut. 74.3 = L of the twelfth or thirteenth century, with later corrections = L) and in a Latin translation by Niccolò of Reggio, who worked mainly for King Robert I in Naples in the first half of the fourteenth century. Furthermore, in his edition of 1679 René Chartier made a mistake, which the humanistic editors of the Greek Galen had avoided. The last part of theDe const, art. med.itself enjoyed a considerablefortunaas an independent tract on prognosis in the Greek and Latin manuscript tradition. The editors of the Aldine and the Basle editions knew such anexcerptum, at least in the manuscript Par. gr. 2165 (= P) of the sixteenth century, and rightly decided not to print it. Chartier found it in the manuscript Par. gr. 2269 of the fifteenth or sixteenth century, and published it in the wrong belief that it was a new treatise of Galen's (vol. ii. 170–95 = viii.891–5). He was followed by Carl Gottlob Kühn in his edition of 1821, who printed theDe const, art. med.in the first volume (289–304) and theDe praesagiturain vol. xix.497–511. The error was not publicly detected until Kalbfleisch in 1896.
Annals 4.28.1 – an Old Suggestion
Authors: Wardle D.
Published: February 2009

The text in Annals 4.28.1 has exercised scholars' attention since the rediscovery of Tacitus in the Renaissance. The text of the Medicean manuscript for the central words reads: ‘vinctus peroranti filio praeparatur’. Two problems have been perceived: firstly that praeparatur lacks an expressed subject, although from the context it is perfectly clear that Serenus senior is meant; secondly, the meaning of praeparatur itself.
Jason, Hypsipyle, and New Fire at Lemnos. A Study in Myth and Ritual
Authors: Burkert Walter
Published: February 2009

History of religion, in its beginnings, had to struggle to emancipate itself from classical mythology as well as from theology and philosophy; when ritual was finally found to be the basic fact in religious tradition, the result was a divorce between classicists, treating mythology as a literary device, on the one hand, and specialists in festivals and rituals and their obscure affiliations and origins on the other.
ΔΙΑΝΟΙΑ and Plato's Cave
Authors: Tanner R. G.
Published: February 2009

In Part I of his paper Cooper gives indisputable evidence regarding Plato's use of the man-made image as a step to the apprehension of a Form under discussion, whether that image be in fact a diagram or a model, or simply a verbal picture, such as his imaginative account of Justice within a community, which we find used to provide us with in Republic 443 c 4 ff. However, Cooper goes on to assure us that the divided-line figure offers us only three types of object: ‘We have three kinds of objects which differ from one another in clearness and esteem, firstly, the Forms, secondly, the objects of ordinary sense-perception, and thirdly, images, shadows and reflections.’ Now the admitted fact that, as he notes, Republic 10 (597 b 5-e 5) gives the same three orders of reality, does not entirely absolve Cooper from all the implications of Plato's decision to divide his line into four parts rather than three; for it is made quite clear in 509 b 6–10 that the Form of the Good, is the source of being as well as of knowledge, so the Line must also classify both.
ΔΙΠΛΟΥΣ ΜΥΘΟΣ
Authors: Craik Elizabeth M.
Published: February 2009

Aristotle'sPoeticsis a treatise notoriously difficult to understand, largely because of Aristotle's treatment of his theme, with its elliptical thought and loose terminology, but also because Aristotle's influence on subsequent drama and criticism makes it difficult to isolate the original thought from subsequent attempts at implementation or interpretation. However, as Aristotle devotes most of his treatise to tragedy—despite the wider subject he professes—and in discussing tragedy deals most extensively with plot, his views on the tragic plot should be reasonably clear. The passages cited have some importance for the understanding of his views.
On the Text of Maximus Tyrius
Authors: Koniaris George Leonidas
Published: February 2009

The present paper consists of emendations in the text of Maximus Tyrius. For convenience in citing the text I shall refer by page and line to Hobein's edition.

All the known codices of Maximus, as M. Mutschmann and F. Schulte have shown, most probably (many say certainly) derive from the Parisinus 1962 which belongs to the tenth or the eleventh century. In Hobein's edition and in the present paper the codex is indicated by the letter R.
National Attitudes and International Order: The National Studies on International Organization
Authors: Hoffmann Stanley
Published: February 2009

In 1952 the Carnegie Endowment for International Peace initiated a series of national studies on international organization which were to be carried out by private groups and individuals in more than twenty countries. They were to provide an appraisal of the national experience of these countries in international organizations, especially the United Nations, ten years after the San Francisco conference. Fourteen volumes in the series have now been published. Three more will be published soon, including the two final volumes which summarize and discuss the conclusions of the individual studies. These two works have been written, respectively, by Maurice Bourquin, Professor of International Public Law at the University of Geneva, and by Robert MacIver, Lieber Professor Emeritus of Political Philosophy and Sociology at Columbia University. Other national studies have been completed and were available to Professors Bourquin and MacIver, but they have not been published yet; this reviewer has not seen them and will therefore limit his own remarks to the reports which have been or are soon to be published. I will examine first the questions which the national studies were supposed to answer and the way in which the various authors have tried to answer them; then I will present some general comments about the national attitudes toward international organization, as they emerge from the series; finally I will discuss the role of the UN in present world politics, as it can be interpreted on the basis of the national reports.
Economic Aspects of Coalition Diplomacy—the NATO Experience
Authors: Gordon Lincoln
Published: February 2009

The very notion that coalition diplomacy possesses economic aspects implies a concept of coalition as a form of international organization reaching well beyond the classical political and military alliance. An alliance normally commits each member to join with its partners if any of them is involved in hostilities. It may be solely defensive or both offensive and defensive. Whatever its scope, it takes as given the military establishment of each member and the economic resources each is prepared to devote to building its military strength. A government may feel that possession of reliable allies permits the meeting of its security interests with less effort and at less cost than being entirely on its own, but this is a matter for independent decision by each member, calling neither for consultation nor for planned joint effort.
Integration as a Source of Stress on the European Community System
Authors: Lindberg Leon N.
Published: February 2009

I intended to assure France primacy in Western Europe by preventing the rise of a new Reich …; to cooperate with East and West and, if need be, contract the necessary alliances on one side or the other without accepting any kind of dependency; … to persuade the states along the Rhine, the Alps and the Pyrenees to form a political, economic, and strategic bloc; to establish this organization as one of the three world powers and, should it be necessary, as the arbiter between the Soviet and Anglo-Saxon camps.
The Middle Powers in the United Nations System
Authors: Glazebrook G. Det.
Published: February 2009

The term “middle power” is a convenient one that has come into general use as a means of avoiding the unreality of a simple division of states into “great” and “small”. While attempts to find a yardstick for the measurement of states have been fruitless, there can be some agreement on the categories. For practical purposes the great powers at the present time are those which hold permanent seats on the Security Council, just as during the war they were those which participated in the meetings of heads of government on high policial and military policy. There are clearly also a number of smaller states which, because of limited resources or small population, or both, are commonly ranked as small powers. In between lie a number of countries which make no claim to the title of great power, but have been shown to be capable of exerting a degree of strength and influence not found in the small powers. These are the middle powers. There is no agreed list because, while there is a fixed, if arbitrary, boundary between them and the great powers, there are, as it were, marginal powers which might be classified as “middle” or “small”. Probably, however, the following members of the United Nations would generally be recognized as middle powers: in Europe — Belgium, the Netherlands, and Poland; in the Americas — Argentina, Brazil, Canada, and Mexico; in the Pacific — Australia, and India.
Coercion, Culture, and Contracts: Labor and Debt on Henequen Haciendas in Yucatán, Mexico, 1870–1915
Authors: Alston Lee J. , Mattiace Shannan , Nonnenmacher Tomas
Published: February 2009

The henequen boom coincided with the rule of Porfirio Díaz (1876–1911). During the boom, many Maya in Yucatan lost their rights to land and moved to henequen haciendas. As part of the implicit contract withhacendados, peons accumulated large debts at the time of marriage, most of which were never repaid. We argue that the debts bound workers to the hacienda as part of a system of paternalism and that more productive workers incurred more debt. We examine the institutional setting in which debt operated and stress the formal and informal institutional contexts within whichhacendadosand workers negotiated contracts.

“Debt and contract slavery is the prevailing system of production all over the south of Mexico… Debt, real or imaginary, is the nexus that binds the peon to his master…probably 5,000,000 people, or one-third of the entire population, are today living in a state of helpless peonage.”

John Kenneth Turner1
Institutions, Competition, and Capital Market Integration in Japan
Authors: Mitchener Kris James , Ohnuki Mari
Published: February 2009

Using a newly constructed panel data set, which includes annual estimates of lending rates for 47 Japanese prefectures, we analyze why interest rates converged over the period 1884–1925. We find evidence that technological innovations and institutional changes played an important role in creating a national capital market in Japan. In particular, the diffusion in the use of the telegraph, the growth in commercial branch banking networks, and the development of Bank of Japan's branches reduced interest rate differentials. Bank regulation appears to have played little role in impeding financial market integration.
The Christology of D. M. Baillie
Authors: Hick J. H.
Published: February 2009

The purpose of this article is to appraise the Christological suggestion offered by the late D. M. Baillie in God Was In Christ (1948), to the effect that the Incarnation was the supreme instance of ‘the paradox of grace’. I propose, first, to define, from the standpoint of credal orthodoxy, the central task of Christology; second, to remind the reader of the features of Baillie's thought in this field; third, to offer a criticism of his theory in the light of the desideratum noted in the first section; and fourth, by distinguishing two different aspects of the problem of the Incarnation, to suggest wherein lies the positive value of D. M. Baillie's contribution.
Calvin and the Messianic Interpretation of the Psalms
Authors: Russell S. H.
Published: February 2009

The purpose of this study is firstly to examine the principles behind Calvin's exegesis of the messianic elements in the Psalms, and then to consider briefly how far in the light of recent studies in Israelite sacral kingship we can apply them to our own understanding today. At the outset, however, it is necessary to defend the adjective ‘messianic’ in regard to Calvin's exegesis of the Psalms. It has been objected, particularly by Mowinckel at the beginning of his He that Cometh, that the term ‘Messiah’ can only rightly be used for a royal eschatological figure in the literature of later Judaism. As, according to Mowinckel, the royal figure in the Psalms is in no strict sense an eschatological one, the adjective ‘messianic’ cannot be strictly applied to it. It is not our intention here to combat this judgment of Mowinckel on exegetical grounds, but to point out that his criticism is not valid for what Calvin was seeking to do in his commentary.
God and Negation
Authors: Jones Geraint Vaughan
Published: February 2009

Section 49 of the Kirchliche Dogmatik, ‘God the Father as Lord of His Creation’, begins with this summary:

God fulfils His fatherly overlordship over his creature through sustaining, accompanying, and directing the course of its life. He does this by manifesting in creation His loving-kindness which operates mightily in it through Jesus Christ so that the splendour of His Son may be made known.

The long section of 260 pages is the development of this theme, concluding with the treatment of the place of the Christian under the world-sovereignty of God the Father. Experience, however, shows that the divine sovereignty is apparently limited; hence, Barth says at the beginning of §50:

There is found by the ordering of God a menace to the world-process and an actual corruption of it through the inimical principle of Negation (das Nichtige) which is opposed to the will of the creator and therefore to the essential goodness of His creation.

This hostile principle Barth calls das Nichtige, which, because of its frustrating opposition to the divine will, is more than the merely negative. It is a problem for theology in that it is evidence of a ‘foreign body’ within God's providential scheme, to which it is opposed at every point.
Created Soul—Eternal Spirit: A Continuing Theological Thorn
Authors: Hamilton Kenneth
Published: February 2009

Discussing in the Institutes the nature of God's image in man, Calvin refers to
the dream of the Manichees, which Servetus has attempted in our own day to revive. Because it is said that God breathed into man's nostrils the breath of life (Gen. 2.7), they thought that the soul was a transmission of the substance of God; as if some portion of the boundless divinity had passed into man. It cannot take long time to show how many gross and foul absurdities this devilish error carries in its train.1

In our own day this view, which Calvin takes to be so fatal an error, is very much alive. Occasionally it is expressed in terms not dissimilar from those described by Calvin.2 More often, however, it appears in a more generalised form, where man's possession of a spiritual consciousness is taken to prove that the Divine is latent within him. Spirit is regarded above all as the vehicle by means of which the eternal penetrates the temporal. God himself moves in man, so that human consciousness cannot be satisfied with anything belonging to time and space, our transient world; instead, it strives continually to attain to its proper supramundane dimension.

The Platonic inspiration of such a view is evident when it is advanced as a distinctive argument: for example, in Rufus M. Jones' West Lectures, Spirit in Man.3
The Lamb of God
Authors: Florovsky G.
Published: February 2009

Christianity is essentially a historical religion. It is not primarily a system of beliefs, nor is it just a perfect code of morality. Christianity is first of all a vigorous appeal to history, a witness of faith to certain particular events or facts of history. For these events were truly eventful, and these historical moments or “instants” were utterly momentous. For, by faith, we identify and acknowledge them as “mighty deeds” of God, as His intimate interventions into the course of human destiny. Already under the Old Dispensation the Living God has established His Covenant with the Chosen People, Israel, and has admitted her, the only nation of the earth, into a fellowship with Him. The God of the Old Testament did not communicate to men abstract metaphysical ideas about Himself, but He met man and challenged him in the midst of his daily existence, “amid toil and tribulation”. The Old Testament was truly a Covenant, a sacred fellowship, not primarily the Law and the doctrine. True, it was but a provisional fellowship, a shadow and a figure of the Good Things to come. It was a Covenant of hope and expectation, a Covenant of prophecy and promise. The consummation was ahead. Yet, it was a real Covenant indeed. And in due course it was fulfilled and thereby superseded; perfected and accomplished, and thereby abrogated.
“Fulness” and “Fill” in the New Testament
Authors: Moule C. F. D.
Published: February 2009

Many readers will have access to J. Armitage Robinson's valuable note on the meaning of pleroma in his Ephesians (Macmillan, 1903), containing not only some important illustrative quotations from secular writers and from the Old Testament, but also a famous critique of the findings of previous scholars, in particular of J. B. Lightfoot.1 The present article is an attempt to consider once more, but only in outline, the meaning of the root pler-(“fill”, “fulness”, etc.), and to show, in rather more detail, its bearing on the theology of the New Testament.
On a Neglected Emphasis in New Testament Theology
Authors: Stewart James S.
Published: February 2009

It was Gerald Heard who said: “Newton banished God from nature, Darwin banished Him from life, and now Freud has banished Him from His last stronghold, the soul.” The one thing I wish here to suggest about that dictum is this—that if for great numbers of our contemporaries the effect of Newton, Darwin and Freud has been to banish the divine, it has even more emphatically been to banish the demonic. St. Paul's “principalities and powers” and “spirit forces of evil” are now known, we are told, to have been mere apocalyptic imagination.
Riches and the Kingdom of God St. Mark 10.17–31
Authors: Cranfield C. E. B.
Published: February 2009

In Mark 10.17–31 (= Matt. 19.16–30 = Luke 18.18–30) we have a section made up of three parts: (1) the episode of the rich man who asks Jesus what he must do to inherit eternal life (Mark 10.17–22).; (2) a conversation between Jesus and His disciples (Mark 10.23–27); and (3) a remark by Peter (in Matt, it has a question appended) and Jesus' reply (Mark 10.28–31). The whole section might be entitled: “Riches and the Kingdom of God”.
St. Mark 4.1–34
Authors: Cranfield C. E. B.
Published: February 2009

Mark 4.1–34 is a stretch of the Gospel where it is specially important for the English-speaking student working under the guidance of Rawlinson's great commentary to be aware that much water has flowed under the bridge since 1925; for during the last quarter of a century much has been published that bears directly on the exegesis of this section. The problem of the parables of Jesus is so fascinating, so tantalisingly difficult, and of such obvious importance, that we are forced to return to it again and again. In the first part of this article we shall look at vv. 3–9 and 13–20; in the second part we hope to look at the structure of the whole section and then to concentrate our attention on the notorious crux interpretum, vv. 11 and 12.
The Doctrine of Man in 1 Corinthians
Authors: Leaney A. R. C.
Published: February 2009

The object of this paper is to argue that in St. Paul we find indeed a concept of man, but one which is inseparable from his whole theology, inseparable from his doctrine of God and his dealing with the world.
Saint Augustine's Doctrine of Evil
Authors: Cooper Robert M.
Published: February 2009

This essay will attempt to make some systematic clarity out of the thought of St. Augustine in reference to his conception of evil. The problem of evil is one which confronted St. Augustine at every point of his intellectual development; it is everywhere either to be openly seen or to be perceived lurking just beneath the surface of the question at issue. This assertion, however, needs some qualification as will become evident as the essay develops. The essay will attempt to show that the problem of evil for St. Augustine resolves itself into the problem of the will. This problem is, for Augustine, clearly at the base of man's moral dilemmas. The question of the will of God is at the root of the theological-philosophical doctrines of creation and natural order. The problem of the will comes to the fore as the metaphysical question par excellence; bound up with the question of the motivation of the will (or more particularly here, the question of the ‘cause’ of the defection of the human will) is the arch-problem of the introduction of a dynamic link into the movement from an unmoved Creator to a changing creation. An attempt will be made to point out the bearing of the more overtly theological questions of grace and predestination upon the questions of the will, evil and creation. Of a piece with these concepts is that of the Augustinian epistemology.
Calvin's Concept of Revelation
Authors: Parker T. H. L.
Published: February 2009

The Institutes is a long and detailed essay upon the know-ledge of God, not a well-constructed and comprehensive system of theology, a kind of Reformed Summa Theologica. It was this problem of the knowledge of God which constituted the real disagreement with Rome, and in the Institutes Calvin works out from the Scriptures the Reformed doctrine of the knowledge of God to stand in opposition to the contemporary and scholastic Roman doctrine based upon the synthesis of the Scriptures and Greek philosophy. When once this is understood, the different doctrines treated in the book fall easily into their places in relation to the central theme, the knowledge of God.
Reflections of an Anglican on Amsterdam
Authors: Warner K. C. H.
Published: February 2009

I regard it as a privilege to have been invited to write about the meeting of the World Council of Churches at Amsterdam in the Scottish Journal of Theology which already in its short life has gained a widespread reputation by the high standard of the articles in it. I went to Amsterdam as the only delegate of the Episcopal Church in Scotland and was fortunate in having with me as alternate Canon N. J. Cockburn whose experience in ecumenical affairs is far greater than my own and to whom I am indebted for useful suggestions on certain points in this essay.
The Presbyter in Presbyterianism
Authors: Burleigh J. H. S.
Published: February 2009

The words Presbyterian and Presbyterianism are so familiar as applied to our Scottish ecclesiastical system as to seem almost to belong to its essence or at least to indicate its essence. Nevertheless there is a certain diversity of view as to how Presbyterianism is to be defined. It is perhaps a not entirely insignificant fact that the term is familiar only in the English-speaking branches of the Reformed Church family. Among the sister Reformed Churches of the Continent it is not in common use. Continental theologians addressing ecumenical assemblies, whenever they use the word Presbyterian, seem instinctively to interpret it by the addition of the explanatory word “synodal”, evidently regarded as synonymous. The Presbyterian Alliance bridges this gulf in nomenclature by means of a rather cumbrous official title. It is officially The Alliance of Reformed Churches holding the Presbyterian form of Church Government. It would appear that our familiar denominational designation is due to some accident of Scottish or British history.
‘The Forme of Mariage’: 1562 And Today
Authors: Muirhead I. A.
Published: February 2009

In The Divine Imperative, Emil Brunner has recorded this conviction: ‘The crisis in marriage is a wholly new phenomenon.It presents the Christian ethic with the most serious and the most difficult problem with which a Christian ethic has to deal…. What an ethic has to say on this question shows whether it is any use or not.’ That the problem is a serious one is clear from the frequency with which various aspects of it make ‘news’; that it affects all the churches and perhaps most urgently the national churches of this country is equally evident that many, even within the ministry of the Church of Scotland, are theologically unprepared for its discussion has been demonstrated in many Presbyteries in recent years; and it is clear too that, while discussion has hinged upon remarriage of divorced persons, this is only one side of a large, complex subject, very close to the practical work of the ministry and, for the most part, as yet theologically unexplored. The lack of serious discussion of marriage is in striking contrast to the discussion of baptism, yet, as a matter of practical concern for ministers and people it surely ranks at least as high in urgency. At the moment one cannot hope to do more than introduce some aspects of marriage for discussion on a theological level.
Where Do We Go From Lund?
Authors: Torrance T. F.
Published: February 2009

Although most of the early reports of the Conference of Faith and Order held at Lund expressed disappointment and sometimes even depreciation of the work undertaken there, it is becoming increasingly clear that quite another verdict must be given. Lund marks the end of an old era in ecumenica1 theology, and the beginning of a new era in which we have the promise of a development in modern times that may well correspond eventually to the development of ecumenical theology in the fourth and fifth centuries.
Worship in the Church of South India
Authors: Macphail J. R.
Published: February 2009

The Church of South India in fifteen years published separate J. forms for ten services. They are flimsy booklets, difficult for booksellers to handle and easy for owners to tear or mislay. They were used, some of them widely, in and beyond C.S.I., and were then reconsidered and revised: and now they have been made into a book, The Book of Common Worship, by Oxford University Press. It is a time to look back and to look forward.

How does the Church of South India worship ? At the sixth biennial Synod, Nagercoil, 1958, after more than ten years of union, the Moderator or presiding bishop, Bishop Sumitra, said that in six of the fourteen dioceses union so far had made no perceptible difference. That is disappointing, for any step towards the reunion of the Church ought to renew and broaden the worship of the various denominations. But is it surprising ? For many bad reasons, and for some good ones, we all cling to the familiar, hoping blindly that it will prove to be safe. We say that we know what we like, meaning that we like what we know. Indeed, it may look as if we went to church, not in order to worship God, but in order to say, hear, and sing, as nearly as possible, what we said, heard, and sang, last Sunday. There may be many mansions in the Father's house, but we are comfortable enough in the room we were born in.
Jonathan Edwards' Conception of Freedom of the Will
Authors: Jeanes W. P.
Published: February 2009

The year 1958 marked the two-hundredth anniversary of the death of the celebrated Puritan divine, Jonathan Edwards. Edwards stands out as the one figure of real greatness in the intellectual life of colonial America. He was born, bred, and passed his whole life on the verge of civilisation; yet he has made his voice heard wherever men have concerned themselves with that great topic—God's sovereignty and the human will. We shall consider, in spite of twentieth-century philosophical prejudice, his most important piece of scholarship—Freedom of the Will.
Faith and Truth
Authors: Davis H. Francis
Published: February 2009

I am not here concerned with the harmony of faith and reason, but rather with the inner meaning of faith as an acceptance of truth on the Word of God. The second half of the article will indicate a difference of emphasis among Protestants and Catholics as to the connotations of the word ‘faith’. It will attempt to justify the Catholic tradition, while suggesting that the difference of emphasis need not necessarily imply lack of common ground for mutual understanding.
Scripture and Tradition
Authors: Cullmann Oscar
Published: February 2009

The problem of the relationship between Scripture and Tradition is in the first place a problem of the theological relationship between the apostolic period and the period of the Church. All the other questions depend on the solution that we give to this problem. The alternatives—co-ordination or subordination of Tradition to Scripture—derive from the question of knowing how we must understand the fact that the period of the Church is the continuation and unfolding of the apostolic period. For we must note right away that this fact is capable of divergent interpretations. That is why agreement on the mere fact that the Church continues the work of Christ on earth does not necessarily imply agreement on the relationship between Scripture and Tradition. Thus in my thesis developed in Christ and Time as well as in my studies on the sacraments in the New Testament I came considerably nearer to the ‘Catholic’ point of view. In fact I would affirm very strongly that through the Church the history of salvation is continued on earth. I believe that we find this idea throughout the New Testament, and I should even consider it the key for the understanding of the Johannine Gospel. I would maintain, moreover, that the sacraments, Baptism and Eucharist, take the place in the Church of the miracles performed by Jesus Christ in the period of the Incarnation. And yet I am going to show in the following pages that I subordinate Tradition to Scripture.
The Protestant-Roman Catholic Encounter
Authors: Ehrlich Rudolf J.
Published: February 2009

When Hans Küng published his first major work Rechtfertigung—die Lehre Karl Barths und eine katholische Besinnung1 in 1957 great interest was aroused among Roman Catholic as well as Protestant theologians. The book represents a theological orientation which may be regarded as a new phase in the Roman Catholic encounter with Protestantism. Küng, whose orthodoxy has not been questioned by any of his Roman Catholic reviewers, argues that the Barthian and Roman doctrines of justification are in fundamental agreement. The sola fide and the simul Justus et peccator of the Reformation are, according to Küng, also Roman doctrines. Grace, he avers, is not a habitus in man but is the graciousness and favour of God. Justification is therefore primarily a matter of God ‘declaring man righteous’ and only because of this, ‘making him so’. Forgiveness and imputation of righteousness are thus given the primacy denied to them by Roman theology from the Middle Ages to the present day. Küng's Christocentrism determines his interpretation of the biblical witness: the sinner is declared and made righteous in the death and resurrection of Christ so that the sola fide is sustained in and by the sola iustitia Christi. Whether Küng's claim that the Fathers of Trent actually taught the doctrine of justification, merely shifting the emphasis from the one-sided theocentrism of the Reformation to a more biblical anthropocentrism is historically defensible, is not the point at issue in this context.
The New Testament Doctrine of Election
Authors: Solomon A. A.
Published: February 2009

‘Election is the love of God enacted and inserted into history in the life, death and resurrection of Jesus Christ, so that in the strictest sense Jesus Christ is the election of God. ’1 In these words of Professor T. F. Torrance, as I hope to show in this essay, lies the heart of the New Testament conception of election. It is ‘in Christ’ that the primitive Church under-stands the meaning and purpose of Election rather than in the Old Testament ‘teaching’ regarding election; although, of course, she does look back to the Old Testament as ground for claiming the existence of an election as such. That is to say, the Church does not invent the idea of the Election, but rather takes up that idea and finds in her own existence and nature the meaning and purpose of election. It is the New Testament that illumines the shadowy Old Testament figure of Election with the light of the glory of Christ. Because of this, we must expect not only to see Election more clearly, as it were, in the New than in the Old Testament, but also we must expect to find in it new truth and new implications.

At precisely what point in the biblical witness did the act of election begin? Who are the elect or chosen in the sight of the biblical writers? Writers tend to vary among themselves as to the answer to these questions.
Deuteronomy and the prophetic attitude to sacrifice
Authors: Dobbie Robert
Published: February 2009

It has long been a matter of debate whether the prophetic strictures upon sacrifice implied total repudiation of the cult, or only condemnation of its abuses and perversions. An attempt will be made in this article to summarise the scholarly judgments on one aspect of this problem, and to assess their value. The thesis to be considered is that Deuteronomy preserves a true or reliable deposit of prophetic religion, and therefore a dependable interpretation of the prophetic attitude to sacrifice.

Fourmain arguments have been employed in defence of the argument that Deuteronomy demonstrates prophetic moderatism.

Thefirstargument is to the effect that Deuteronomy did not regard the prophets as inflexibly opposed to the sacrifical cult. Piepenbring contends that prophecy before the exile ascribed some value to external worship.1Guillaume argues that ‘Deuteronomy was promulagated to put the ideals of the prophets into practice…. It is all but incredible that the Deuteronomic generation should have so misunderstood the meaning of the prophets whose teaching they endeavoured to carry into effect.’2Rowley writes: ‘Ifex hypothesithe Book of Deuteronomy reflects the teachings of the eighth-century prophets, it might be supposed that its authors would have understood those teachings, and that therefore its recognition of the legitimate place of a purified and regulated sacrificial cultus … reflects the like recognition of the eighth-century prophets.’3

This claim, however, is not above suspicion.
The Resurrection-Narrative in St. Mark's Gospel
Authors: Hebert Gabriel
Published: February 2009

This paper is written as an exegesis of Mark 16. 1–8. It could 1 be called a midrash on R. H. Lightfoot's treatment of the subject in his Gospel Message of Saint Mark. I accept his argument that this was the concluding paragraph of the gospel. The exegesis which I shall give assumes that the account is written with great care and exactness, and that its theological meaning is conveyed, after this evangelist's manner, by subtle allusions, and that the theological meaning is integral to the narrative; no bare chronicle could express the ‘truth’ of such an event.
Law-Gospel or Gospel-Law?
Authors: Deibert Joseph H.
Published: February 2009

It is traditional in large sectors of the christian church to separate the word of god into law and gospel. The law is that part of the word which tells man what god wishes him to do. The gospel is that part of the word which tells man what god has done for him. The lutheran confessions insist, and i believe correctly, that one of the chief requisites of a theologian is the ability rightly to divide the word into its components of law and gospel and rightly to use them. one of the problems which arises in this connexion is which should take chronological order in the proclaiming of the word. it is usual to say that the law should be proclaimed first in order to convince man that he is a sinner and that then the gospel is to be proclaimed so that he may not despair of his sin but, on the contrary, be comforted by the message that the lord is gracious to repentant sinners and saves them. The purpose of this paper is to question the efficacy of this procedure.
Religion A / Religion B
Authors: Smith III J. Weldon
Published: February 2009

This article is concerned with the relation of ‘religion A’ to ‘religion B’ in the thought of Søren Kierkegaard. The point of departure for my study is a disagreement with the views of Walter Lowrie, one of the most prolific translators of SK into English and the author of the extensive and competent biography, Kierkegaard (Princeton, 1938). Lowrie's main discussion of the question at hand occurs in his introduction to the Postscript. If my alternative thesis has any merit, it is indeed unfortunate that English readers are confronted with Lowrie's understanding of the matter before they have had a chance to form a judgment of their own.
Prophets and Preachers
Authors: Best Ernest
Published: February 2009

In discussions on the ministry those who claim to belong to the more ‘catholic’ branch of the Church, often say that their ministry is priestly whereas that of the ‘reformed’ tradition is prophetic. The representatives of the latter are usually happy to accept this as an accurate description of their own ministry, but go on to point out that the ‘catholic’ ministry is not really priestly, arguing that, since there is one priest, Jesus Christ, who has already offered the one necessary sacrifice, there is no longer need of other sacrifices, or priests to offer them. With the validity of that argument we are not at present concerned; we are concerned, though, to inquire in what sense the Reformed minister may be described as a successor to the prophets, or, to put it another way, what is prophetic preaching? Since the word ‘prophet’ occurs in Scripture and since we claim that our faith is biblical, it is incumbent on us to examine the conception of the prophetic office as found in Scripture. Since the prophets of the Old Covenant and those of the New are not necessarily the same it is necessary to divide our inquiry; we consider first the prophets of the Old Testament.
The Meaning of Ordination
Authors: Barkley John M.
Published: February 2009

This article was written originally as a draft for private study, consequently all my indebtedness to other scholars, such as Dr J. L. Ainslie, Dr T. W. Manson, Dr T. F. Torrance, etc., is not noted as it ought to be. That it owes much to such men is freely admitted, so I hope that this acknowledgment will be accepted as adequate. Further, it was prepared for a group of theologians, with the result that a considerable background-knowledge is taken for granted. Its purpose was simply to form a brief historical survey as a basis for further study.
JOB: (Considered as a Contribution to Hebrew Theology)
Authors: Knight Harold
Published: February 2009

It is surely in the Book of Job that the religion of the Old Testament finds its most intense and concentrated expression. For the great theme of this book is something which lies at the root of the religious life of humanity, namely, the inescapable character of man's relation to God. Its real subject is the impossibility of eluding this numinous connexion with the ultimate religious and metaphysical ground of life. Job is like some creature caught in the toils. He comes before us as the victim of the dimension of eternity in which human life stands. He knows in his innermost soul that his suffering is ‘sent’ by the living God. He feels hunted and pursued by this mysterious divine Potentate whose character and designs are inscrutable to the petty mind of man and ever baffle ‘the foiled searching of mortality’. In the apparent impossibility of finding relief from this torture of body and spirit, or a harmonious consummation of life, he longs to cut himself adrift from the metaphysical foundations of his being and to find a momentary peace upon a lower plane. One of the key-points of Job's thought, and of the Bible as a whole, is that of the supreme significance of man in God's providential purposes, the high worth with which he becomes endowed as a result of the cherishing care of his Creator. In the stress of his suffering, Job would fain elude the burdensomeness and the costingness of this uplifting relation with the divine which redeems man from final insignificance.
John Baillie, A Lyrical Tribute and Appraisal
Authors: Mackay John A.
Published: February 2009

The invitation to pay a tribute to my friend, Principal John Baillie, on the occasion of his attaining the biblical three score years and ten, and his consequent retirement from duty in New College, Edinburgh, stirs memories that go back half a century and more.
The Architecture of Karl Barths Church Dogmatics
Authors: Godsey John
Published: February 2009

It may sound a bit presumptuous to speak of the architecture of a dogmatics which is not yet complete, but the size and scope of Professor Barth's Church Dogmatics to date would seem to justify our attempt to examine its outer structure in order to discover the basic dynamic principles involved in this Protestant ‘Summa’. In following this procedure, however, we should be aware that we are working backwards, for, unlike the many dogmatics in which the Christian Faith has been forced into a pre-established mould, Professor Barth has been willing to cast the mould in accordance with the demands of the Faith itself. This is not to deny in any way the obvious human element involving meticulous planning and unusually sensitive organisational skill, but is to state clearly that the Church Dogmatics is not a system conforming to the dictates of human reason, but is a bold yet humble attempt to write a systematic theology which conforms to the revelation of God in Jesus Christ. As such, the architectural plans must necessarily result from obedient and faithful listening to the Word of God spoken to the Church, and all future designs must remain fluid and prepared for unexpected changes.
Priesthood of Believers
Authors: Henderson G. D.
Published: February 2009

Writers belonging to various Christian denominations have recently had much to say about the Laity and their privileges and responsibilities within the Church. It is plain that the Church is unthinkable apart from membership, and this membership consists largely of laymen. We are, however, painfully conscious that for the majority connexion with the Church is vague, and it seems natural to speculate whether deeper sympathy might not be roused if membership more clearly carried with it a real share in a life of obvious activity. The Calvinistic Reformers made serious efforts in this direction, with reference both to Worship and to Government, and corresponding strategy is everywhere needed today, for nothing will occupy a prominent place in a man's heart that does not make an appreciable demand upon his attention and supply him with agreeable outlets for his energy. Experience teaches the observant minister that he must offer church-people something definite to do, something that will bring out their capabilities and promote the exercise of their gifts, stir their pride and stimulate loyal sentiments and render fellowship interesting and action rewarding. Being busy about a church is not being religious; but religion will have a better chance with the ordinary person as the Church forces itself to a higher place on the list of his priorities. Both rights and obligations ought to be underlined.
Some Observations on the ‘New Theology’ and on Dietrich Bonhoeffer and his Ecclesiology
Authors: Ehrlich Rudolf J.
Published: February 2009

In different ages man has asked different questions about God and himself.