bluuebunny/crossref_metadata_2025 huggingface dataset:
Philip of Macedon's Early Interventions in Thessaly (358–352 B.C.)
Authors: Griffith G. T.
Published: February 2009

In his stimulating article on this topic Mr. Christopher Ehrhardt sought to show that there is no good reason to believe in any intervention by Philip of Macedon in Thessaly earlier than his campaign of 353. The second half of his paper is devoted to the date of Philip's capture of Pagasae, which Diodorus appears to put in the Athenian archon year 354/3 after the fall of Methone, a date adopted by most modern interpreters accepting the emendation for the unidentifiable in the text of Diodorus. Ehrhardt shows well the difficulties of believing in any capture of Pagasae, the port of Pherae, earlier than the capture of Pherae itself (in 352), and concludes that the emendation is to be rejected. In this I think he is right, and I am joining him in dating the capture of Pagasae in 352 after Pherae itself had fallen. The first half of his paper, however, rejecting all the evidence suggesting other interventions by Philip in Thessaly earlier than 353, is much harder to accept, for two reasons:
The Astronomy of Heracleides Ponticus
Authors: Evans Godfrey
Published: February 2009

Heracleides Ponticus, a pupil of the schools of Plato and Aristotle, who lived from about 390 to 310 B.C., shared the wide interests of many of his pre-Platonic predecessors. Diogenes Laertius gives a long list of his works, many of them now known only by their titles, which he divided into writings on ethics, physics, grammar, music, rhetoric, and history. Like most of his predecessors he gave some attention to the heavens and speculated about the nature of the moon (frg. 114a), comets (frg. 116), the infinity of the cosmos (frg. 112); he was best known in antiquity, in this field, for his suggestion that the phenomena could be saved if the heavens were at rest and the earth revolved about the central axis (frgs. 106, 108).2 One of two pieces of evidence for his involvement in anything more than this general, inexact speculation in the field of astronomy is contained in the commentary on Plato's Timaeus written in Latin by Chalcidius somewhere at the beginning of the fourth century A.D.; it is this passage which this paper will discuss.
Phoenix of Colophon's KopΩniΣma
Authors: Wills Garry
Published: February 2009

K. J. Mckay includes Sappho i u in his interesting discussion (CQ. N.s. xvu [1967], 184–94) of doors that open spontaneously at the advent of a god. He glides without mention over the fact that workmen are ordered to do the opening (which detracts considerably from the element of spontaneity) and that the workmen's task—an extensive one, justifying a use of the plural —is not simply to open the door but to increase the whole structure's height (). Later in his essay (p. 91), while discussing Psalm 24, McKay remembers that the idea of gates opening upward is found in Oriental literature, not in Greek. It is odd that, three pages earlier, he forgot to apply this information to Sappho.
An Interpretation Of Horace, Epodes 13
Authors: Kilpatrick Ross S.
Published: February 2009

The Thirteenth Epode is an intriguing poem. Like Carm. i. 7 it concludes dramatically with a highly condensed episode from epic tradition, in this case drawn from the early life of Achilles; but, unlike the Ode to Plancus, Epodes 13 does not reveal even the name of the addressee. And whether in spite of or because of this, the poem has been highly praised for its purely lyrical qualities. The now famous critique of E. Fraenkel, for example, represents the view of many: ‘A perfect poem,’ he calls it; ‘… its depth of feeling and beauty of expression and the harmonious blending of ideas of very different origin, make this ode superior to Odes 1. 7.’ The general approval of its poetic qualities might encourage a fresh attempt to discover any deeper significance it might have held for Horace's contemporaries.
Notes on Propertius 4. 1 and 4. 4
Authors: Marr J. L.
Published: February 2009

Editors are divided on the interpretation of nuda. According to Butler and Barber ad loc. it denotes the absence of defensive armour. D. R. Shackleton Bailey, Propertiana, 217 understands it primarily with reference to offensive weapons. ‘Battles fought with sharpened sticks were nuda by comparison with swords and pila.’ Camps compromises: ‘nuda presumably = inermia, which may be used to indicate absence either of offensive or of defensive arms, so that probably both ideas are present here.’
Valerius Flaccus the Poet
Authors: Garson R. W.
Published: February 2009

Details of poetical expression have received only incidental mention in my earlier articles on Valerius Flaccus. The purpose now is to fill this gap by outlining what has struck me most forcibly about Valerius' use of language and metre. This is offered not as a final assessment, were such a thing ever possible, but rather as a supplement or epilogue to what has already been published, with the emphasis on aspects unnoticed or not elaborated by others.
Textual Notes on Petronius
Authors: Sullivan J. P.
Published: February 2009

The uneasiness caused by deberent loqui is reflected in the variant readings and the emendations put forward. Is there in fact a personal subject? To understand iuvenes is possible but clumsy, but if the tragic poets themselves are intended, then these great writers are strangely selfish. Petronius surely is talking about the proper language for good oratory (cf. 2. 7), which depends on a healthy literary language in general. This rules outWilamowitz's too particular and Fuchs's uglier supplements: easier than deceret would be deberet, paralleled almost exactly in Petronius’ contemporary, Seneca (de Ira 3. 3. 1). Deberent and deberemus were doubtless due to a desire to provide a personal subject for the misunderstood impersonal verb.
Elections Within the United Nations: An Experimental Study Utilizing Statistical Analysis
Authors: Singer Marshall R. , Sensenig Barton
Published: February 2009

If, to misquote Harold Lasswell, one considers the study of politics to be the study of who gets what, when, and why, then this paper is a study of the politics of elections in the United Nations. Who gets what and when are easily discovered, since the results of elections and dates of elections are available in any United Nations Yearbook. The “why” is more difficult to determine. This paper is an attempt to analyze—by the use of empirical, numerical indices exclusively—why nations are elected to UN offices.
International Integration: The European and the Universal Process
Authors: Haas Ernst B.
Published: February 2009

The established nation-state is in full retreat in Europe while it is advancing voraciously in Africa and Asia. Integration among discrete political units is a historical fact in Europe, but disintegration seems to be the dominant motif elsewhere. Cannot the example of successful integration in Europe be imitated? Could not the techniques of international and supranational cooperation developed in Luxembourg, Paris, and Brussels be put to use in Accra, Bangkok, and Cairo, as well as on the East River in New York? Or, in a different perspective, will not the progress of unity in Europe inevitably have its integrating repercussions in other regions and at the level of the United Nations even without efforts at conscious imitation?
The Secretariat of the United Nations Economic Commission for Europe and European Economic Integration: The First Ten Years
Authors: Siotis Jean
Published: February 2009

Before entering into the substance of our subject it would be useful to define three terms which appear in this article and which bear differing connotations in the writings of political scientists working in the field of international organization. These are: integration, international secretariat, and executive action.
The Association Agreements of the European Communities: A Comparative Analysis
Authors: Feld Werner
Published: February 2009

Since the establishment of the three European Communities (the European Coal and Steel Community [ECSC] in 1952 and the European Economic Community [EEC] and the European Atomic Energy Community [Euratom] in 1958) four agreements of association with non-member states have been concluded. The first of these was signed by ECSC and the United Kingdom on December 21, 1954. The other three agreements, concluded by EEC with Greece, with a number of newly independent African states and Madagascar, and with Turkey, were signed on July 9, 1961, July 20, 1963, and September 12, 1963, respectively. During the last few years other countries in Europe and Africa have expressed a desire to become associated with EEC, and preliminary discussions that may eventually result in additional association agreements are now under way with Austria, Nigeria, Kenya, Tanganyika, and Uganda. Only Euratom has so far refrained from negotiating an association agreement although the Euratom Treaty contains provisions identical to those of the EEC Treaty for the conclusion of such agreements.
Observer Countries: Quasi Members of the United Nations
Authors: Mower A. Glenn
Published: February 2009

Since its founding in 1946 the United Nations has experienced a remarkable expansion of membership, growing from the 51 original Members to 117 as of the twentieth session of the General Assembly. Much has been said about the membership question; but this discussion has largely ignored the fact that while the Organization's roster never has included and still does not include all states, it has come much closer to universality than is generally recognized and much closer than the roster itself would indicate.
The Specialized Agencies and the United Nations: Progress Report I
Authors: Sharp Walter R.
Published: February 2009

The pattern of relations between the United Nations and the specialized agencies has now been developed to a point where some comparison of the theory of the Character with emerging practice may be useful. By midsummer 1947 the Economic and Social Council had held four sessions. Its structure of commissions and subcommissions had been substantially established and the first round or so of meetings completed. Formal agreements, as envisaged by Articles 57 and 63 of the Character, had been concluded with four specialized agencies — ILO, FAO, UNESCO, and ICAO — all of which were going concerns. Negotiations to this end were slowly progressing with the Bank and the Fund. A seventh agency (WHO), although still in the preparatory stage, had begun negotiations with a view to the eventual conclusion of an agreement, while the constituent instrument of the International Trade Organization, then in the final drafting phase at Geneva, was certain to call for the establishment of a formal connection between ITO and the United Nations. The IRO, though a United Nations creation and declared by its basic instrument to be a “specialized agency” within the meaning of Article 57, belongs in a different category because of its temporary character.
Reflections on the Moscow Conference
Authors: Mason Edward S.
Published: February 2009

It is a mistake to underestimate the extent and the significance of the failure at Moscow. With respect to Germany the conference ended with the participants further apart than they had been at Potsdam. Nor can a modicum of comfort be salvaged by asserting that Moscow achieved a clearer understanding of the aims and ambitions of the four powers now occupying Germany. While the discussion contributed something in detail to a clarification of points of agreement and disagreement, on major issues the initial positions of the participants were known before the conference assembled. And at Moscow no power receded from its initial position on any major issue. The pertinent question is, why did the Moscow conference fail?

There are two possible answers to this question, in both of which some truth is, probably, to be found. The first runs in terms of what has come to be standard negotiating technique at meetings of the Conference of Foreign Ministers. Following the practice favored by Soviet negotiators, no country is willing to make a concession until convinced by protracted and exhausting debate that the positions of others are firm. If one accepts this interpretation a certain measure of optimism is possible even after Moscow. One can refer to the experience of the satellite treaties in the negotiation of which the powers came to final agreement only after some fifteen months of what seemed at times hopeless disagreement. If it took four meetings of the Council of Foreign Ministers to obtain agreement on the much less difficult questions involved in the satellite treaties, it can be argued that to write off the possibility of agreement on Germany after only one meeting is, at least, premature.
An Introductory Note
Authors: Bundy Harvey H.
Published: February 2009

International organization is not a new concept in the minds of men, but the creation of most of the international organizations now in existence has occurred within the memory of many who are by no means our oldest citizens. Before the last war, it was not too difficult for the interested layman, the scholar, the government official, or the teacher to keep abreast of new ideas and new philosophies. He watched the League of Nations, the Pan American Union, and a handful of specialized organizations like the Postal Union or the International Institute of Agriculture, and felt reasonably safe in his conviction that he could qualify as an intelligent citizen or even, at times, a teacher.
Time Spent in Home Production in the Twentieth-Century United States: New Estimates from Old Data
Authors: Ramey Valerie A.
Published: February 2009

This article presents new estimates of time spent in home production in the United States during the twentieth century. Historical time-diary studies for various segments of the population are linked to estimates from recent time use surveys. The new estimates suggest that time spent in home production by prime-age women fell by around six hours from 1900 to 1965 and by another 12 hours from 1965 to 2005. Time spent by prime-age men rose by 13 hours from 1900 to 2005. Average across the entire population, per capita time spent in home production increased slightly over the century.
Nationalizations and the Development of Transport Systems: Cross-Country Evidence from Railroad Networks, 1860–1912
Authors: Bogart Dan
Published: February 2009

Many states nationalized portions of their railroad network between 1860 and 1912. This article uses new cross-country data to examine which factors contributed to nationalizations and how nationalizations influenced network expansion. I find evidence that nationalizations were greater in countries with low constraints on the executive branch, with French and German civil law systems, and where neighboring countries had higher military capability. I also find evidence that nationalizations reduced mileage growth. The results suggest that external military threats increased the appeal of nationalizations, while legal and political institutions influenced their costs. They also suggest that nationalizations reduced investment incentives.
Luther's Conception of the Church
Authors: Eastwood C. Cyril
Published: February 2009

Article VII of the Augsburg Confession of 1530 contains a definition of the Church the substance of which was adopted by most of the Protestant Confessions of the sixteenth and seventeenth centuries, including the Articles of the Church of England and the Confessions of the Free Churches: ‘The Church is the congregation of the saints, in which the Gospel is rightly taught and the Sacraments rightly administered. And for the true unity of the Church it is sufficient to agree about the teaching of the Gospel and the administration of the Sacraments, nor is it necessary to have everywhere like human traditions, whether rites or ceremonies instituted by man.’
Richard of St. Victor: An Early Scottish Theologian?
Authors: Walker G. S. M.
Published: February 2009

The twelfth century witnessed a memorable conflict between rationalism and authority, in the persons of Peter Abelard and Bernard of Clairvaux. It is, of course, erroneous to exaggerate these two extremes; by the one, reason was ultimately accepted as the servant of personal faith, and by the other, authority was founded on a basis of mystical devotion. None the less it remains true that both, in different directions, were guilty of the same dangerous tendency, that of abstracting one element from the wholeness of human personality, and of confining religion to the sphere of that one element; Abelard was too exclusively concerned with matters of the intellect, while Bernard directed an almost equally exclusive attention to the will; and the factor neglected and suppressed by both, which breaks through in Bernard's Sermons on the Song of Songs, and overwhelms Abelard in his affair with Heloise—the factor of emotion, of personal experience, of the deep springs of affection in the human heart—it was this forgotten factor which another school of theologians had the distinction of restoring to its proper place. The great Victorines took a saner and more balanced view of human nature. They studied man in his totality, and were willing to derive or at least expound their doctrine on the level of practical experience. They occupied a mediating position from which, with exaggerating either, they could give due weight to the claims of both reason and faith.
Jonah: A Study in Old Testament Hermeneutics
Authors: Childs Brevard S.
Published: February 2009

In the history of exegesis there have been few books within the Old Testament which have roused more vigorous controversy than the interpretation of the Book of Jonah. There was a time when one's orthodoxy could be quickly determined simply on the basis of opinions held regarding its historicity. Yet in spite of the stormy past it is a surprising fact that in modern times there has been a great unanimity of interpretation reached among Old Testament scholars. On the one hand, the attempt of the older expositors, such as Pusey and Orelli, to defend the book as literal history has been almost universally rejected as untenable. On the other hand, the allegorical interpretation of G. A. Smith has found few followers. Rather, the great majority of modern scholars have reached the conclusion that the book of Jonah is simply a narrative which the author used as a means of conveying a general truth in an interesting and effective manner. R. H. Pheiffer is typical when he calls it ‘a short story with a moral’. The spiritual message of the book is the lesson that God's love is not exclusively confined to Israel, but that Israel carries a responsibility of sharing it with others.
Interpretations of the Relation Between Creation and Redemption
Authors: Gibbs John G.
Published: February 2009

For some time the Faith and Order Commission of the World Council of Churches has been concerned with the problem of the relation between creation and redemption. To that important problem this article speaks by submitting an introductory outline of the history of interpretations of the relation between creation and redemption.
Martin Buber and some Theologians of ‘Encounter’
Authors: Fair Bryan J.
Published: February 2009

I would like to draw attention to certain influential misrepresentations of the views of Martin Buber and others relating to the notion of an encounter between God and man.
On Selling Episcopacy: an English Free Church View
Authors: Mayor Stephen
Published: February 2009

There is a hackneyed story which tells how a man who was offered a drink replied thus: ‘No, thank you. I won't have a drink, for three reasons. First, because I am a teetotaller. Second, because I've given it up for Lent. Third, because I've already had two.’ Such forms of argument are familiar in courts of law, even outside Ireland. The defendant pleads that he wasn't there when the blow was struck, but at home watching television; or alternatively that it was actually Jones, and not he himself, who did it, as he saw with his own eyes; or alternatively that the fellow deserved it anyway.
Metamathematics and Dogmatic Theology
Authors: Carnes John R.
Published: February 2009

Critics of the right wing of twentieth-century Protestant theology, most notably Neo-orthodoxy and more specifically the theology of Karl Barth, tend to be troubled by the central role given to what Barth calls the ‘science of dogmatics’. Their problem is twofold. (1) Dogmatics, at least in the Barthian conception of that science, appears to be exclusivist, accessible only to those who are already among the initiate, obscurantist, arrogant and even irrational. (2) Dogmatics is represented as the sole means of entry into theology: Barth uncompromisingly and aggressively rejects any other avenues. He is disdainful of philosophy, of philosophical theology, and even of ‘natural theology’ (see his treatment of Brunner in the early book, Natural Theology and his critique of Tillich in his very last book, Evangelical Theology).
Paul Tillich and Biblical Theology
Authors: Calvert D. G. A.
Published: February 2009

The purpose of this article is to explore ways of defending the biblical basis of Paul Tillich's christology, and so to reveal some of the issues concerning the relationship between scripture and theology. ‘Christology’ is selected because it is central to Tillich's theology; ‘Tillich’ is selected because of his recorded words that students should ask ‘the systematic theologian about the biblical foundation of his statements, in the actual biblical texts as they are philologically related’.
Tribute to Professor H. R. Mackintosh
Authors: Gardiner T. W.
Published: February 2009

It Was significant of H. R. Mackintosh and his whole theological position that he made his class for the preparation of sermons a part of his course in theology. He often declared that the test of theology is whether it will preach well. When we first heard it, it may not have carried conviction. But experience taught us how true it is.

Professor Mackintosh considered that the task of theology was to assist the proclamation of the Gospel. In his eyes theology was not an academic study but a practical one, because the Gospel is not so much the explanation of life as the cure of its disorder. It was his duty as a theologian to explain and justify the doctrine of the Church. But he never forgot that it would be the duty of his students when they became ministers of the Church to translate that doctrine into proclamation and appeal. If such preaching carried conviction and strengthened faith, then the theology behind it would be justified. To take an example-he used to draw a distinction between the positive and negative sides of the doctrine of election. He argued that the positive form of the doctrine is a conviction of believing experience. It declares that faith rests upon the grace of God which was directed towards the believer before ever he responded to it, and that he can count upon it to sustain him to the end.
The Word of God as Key to Christian Worship
Authors: Katz Peter
Published: February 2009

In a service of the right kind God speaks to the congregation, and the Holy Spirit opens the hearts and lips of the congregation to reply. The means by which the inscrutable God comes out of the ‘Light unapproachable’ is His ‘Word’. It has been the will of God to limit His self-revelation to mediation through the ‘Word’. This self-revealing ‘Word’ makes itself known in two ways:

Firstly, God became man in Christ. He has thus entered our field of vision. From Christ's words and acts and from His character discernible behind them, the Father's nature, heart and will towards us are discerned, so far as such discernment is given to man. Christ is that aspect of God which is turned towards us. He reflects the rays of God, so far as human eyes can bear their light. As making known God's heart and will, Christ is therefore in a special sense ‘God's Word’. To describe Christ as the Word of God is to give a fully adequate picture. It is as the Eternal Word of God that the Risen Lord is in the midst of His faithful.
The Doctrine of the Holy Spirit in the Latin Fathers
Authors: Burleigh John H. S.
Published: February 2009

For the first two centuries of its existence Christianity was, even in the West, a Greek thing. Domitian might find Christian victims among members of the reigning family, but Tacitus could still regard the Christians of Rome as the off scourings of the eastern provinces. The language of the Roman Church was Greek throughout the second century A.D., the language of Bible, Creed and Worship. However Roman in feeling Clement might be his letter to the Corinthians was in Greek; and Hermas' Shepherd was meant for home consumption. During the century nearly all the leading Christians from the East appear to have visited Rome bringing their ideas as to a sort of clearing house; and towards the end of it Bishop Victor of Rome, a genuine Roman, had still to struggle with Theodotus the Tanner from Byzantium, and Blastus and Florinus from Asia. Under his successors Zephyrinus and Callistus theological controversy was still carried on in Greek, but their opponent Hippolytus seems to have been the last Greek-speaking Father of the Roman Church. Similarly in Gaul the Christians of Lyons and Vienne were Greek migrants from Asia, and their bishop, 180–200, Irenaeus, was a product of Asia, the authentic voice of Christian Ephesus.
The ‘Parable’ (MĀŠĀL) in the Old Testament
Authors: Herbert A.S.
Published: February 2009

The word with which we are concerned is variously trans-lated in the E.VV. as ‘Parable’ (e.g. Ezek. 17.2), ‘Proverb’ (e.g. Ezek. 12.22, 23), ‘By-word’ (e.g. Ps. 44.15; so Ezek. 14.8 should be more appropriately translated). The last two groups are obviously related and it would be reasonable to suppose that ‘By-word’ would be a particularised meaning of ‘Proverb’, i.e. the use of a person (individual or group) in a proverbial way, as an example of disaster. The relation of this kind of meaning to that of ‘Parable’ is not so obvious, except in so far as there is a common idea of likeness. But this is less obvious when some of the instances of Māšāl—‘Parable’ are noted. Thus the term is used for Taunt song: Isa. 14.4; Hab. 2.6; Mic. 2.4; its use in the Balaam story seems at first to mean little more than an oracle and its use in Job 27.1, 29.1 appears to mean ‘Theme’.
Divine service in the church
Authors: Brunner Peter
Published: February 2009

When Holy Scripture says, ‘Serve the Lord’, it means that our whole life should be spent in continuous service of God. But we, the disciples of Jesus, cannot serve the Lord without assembling in His Name in order to hear the Word of God, to celebrate the Lord's Supper, and to offer prayer, praise and thanksgiving. The service of God which involves our whole life, has as its living centre the service of worship by the assembled congregation. The subject of this lecture is Divine Service or the worship of the congregation assembled in the Name of Jesus Christ.
St. Mark 13
Authors: Cranfield C. E. B.
Published: February 2009

To these last ten verses of the chapter we may give the general title, Watch therefore! The section falls naturally into three parts (w. 28 f, 30–32, 33–37), marked off by ‘learn’, ‘Verily I say unto you’ and ‘Take ye heed’.

The first of these contains the parable of the Fig Tree and its application. Strictly speaking, the word (‘these things’) in v. 29 should refer to the coming of the Son of Man mentioned in the previous section; but, as the sense would then be,‘When you see the Son of Man coming, know that He is at hand’, which would be pointless, we take it rather to refer to the signs of the End described in vv. 5–23 It is unnecessary, however, to conclude that vv. 28 f or vv. 24–27 are out of their original context; for such looseness of structure as is involved, if we understand ‘these things’ to refer to thesigns of vv. 5–23 in spite of vv. 24–27 being in between, is natural enough, and we actually need something like v. 26 here to provide a subject for the verb ‘is’ in v. 29. We take vv. 28 f then to mean that, when the disciples see the various things coming to pass that have been described in vv. 5–23, they are to know that the Son of Man is at hand, His Parousia imminent.
The Holy Spirit in Greek Patristic Thought
Authors: Mcintyre John
Published: February 2009

The subject of this paper abounds in historical problems of an extremely intricate nature—some of which arise through the theologically close association of the doctrine of the Holy Spirit with the doctrine of the Holy Trinity; but others of which are rooted in a number of more particular controversies in which the Greek Fathers were involved concerning the Holy Spirit. Among the latter are to be found such questions as the precise identification of the persons against whom many of the Greek writings were directed, for example, who the ‘Tropici’ were, with whom Athanasius deals in the Letters to Serapion, whether ‘Pneumatomachi’ was a generic term used to describe a variety of different heretics, or a proper name referring to an identifiable group existing in one particular place, whether Macedonius was a Macedonian, and so on. Included in the intricate historical problems raised in our period, there is that of accounting for the revival towards the middle of the fourth century of an interest in the doctrine of the Holy Spirit— whether it was due to the developing influence of asceticism, or simply a reaction to a latter-day Arianism working itself out belatedly in heresy concerning the Holy Spirit, or more subtly, whether it was due to a necessity felt by the Church to give substance to the Person and Work of the Holy Spirit, now that the doctrine of the Trinity had replaced the doctrine of the Logos as her central and dominant doctrine.
Doing over a liturgy
Authors: Macphail J.R.
Published: February 2009

The readers of this Journal have been told how the Church of South India's Order for the Lord's Supper first took shape (‘The Making of a Liturgy’, by the Rev. L. W. Brown, SJT, 4.1, March 1951). The Order has been studied in many countries; and indeed, of the English edition, more copies have been sold outside India than inside it! Some readers may like to know how it has worn. I report a full discussion of it in detail: the work was interesting to me, just because we were not handling large ideas with open minds; we had to consider details, and to decide one way or another.
The Protestant World and Mariology
Authors: Knight George A. F.
Published: February 2009

In various parts of the Protestant world a re-examination of the question of Mariology has been entered upon. Now that we are in sincere dialogue with Rome, and Protestantism and Orthodoxy are united in fellowship in the World Council of Churches, it has become incumbent on Protestants to cease to be merely negative to the Mother of our Lord. Simply because our Roman Catholic brethren hold doctrines about her that Protestants do not appreciate does not mean that the Virgin Mary should have no theological significance for the Churches of the Reformation. Ten years ago an article from my pen, entitled ‘The Virgin and the Old Testament’, appeared inThe Reformed Theological Review(of Australia), Vol. XII, No. 1. That article was occasioned by an uneasy reaction to a reading of the section entitled ‘Mariology’ inWays of Worship, being the Report of a Theological Commission of Faith and Order in preparation for the Lund Conference of 1952. I acknowledge my indebtedness now to my former article, and thank the editor of theRTRfor permitting me to expand it here.

The Protestant has to satisfy himself that any doctrine he holds is securely rooted in Scripture. For the early Church ‘Scripture’ meant only the Old Testament. And to it the Church undoubtedly turned as it sought to understand the place of the Virgin Mary in the Gospel it was preaching to Jews and Gentiles alike, and thus to understand her relationship to her Saviour Son.
Stewards of God An examination of the Terms OikonomoΣ and Oikonomia in the New Testament
Authors: Tooley Wilfred
Published: February 2009

Dr J. Jeremias has rightly observed that Jesus ‘was never tired of expressing the central ideas of his message in constantly changing images’,1 and that he ‘loved to speak of his mission in the various figures and symbols which depict his calling to be the deliverer’.2 Likewise Dr Riesenfeld in an essay on the ministry in the New Testament begins his inquiry from the premise: ‘We are … justified in beginning our investigation of the ministry with Christ Himself.’3 It remains true, however, that of the many images Jesus used to describe His mission to Israel, most are not used by the Early Church and only two metaphors receive any sustained development. These are the metaphors of the steward and shepherd. The purpose of this article is to trace the development of the former and to explore its associations, and its implications for the Early Church's understanding of its own ministry and leadership. We will, therefore, note the literal occurrences of the terms steward (oἰκoν⋯μoς) and stewardship (oἰκoνoμ⋯α) and then examine briefly their metaphorical uses and the associated ideas and terms.

These are the only occurrences of these two terms in the Synoptic Gospels and clearly they are literal though the settings call for comment.

Both Luke 12 and Matt. 24 reveal secondary features showing how the parable has been recast to suit the hortatory needs of the Church.
A Wesleyan View of Reunion: Cambridge University Methodist Society 31st October 1948
Authors: Hildebrandt Franz
Published: February 2009

The Secretary has asked me, when inviting me to this meeting, to speak “of the nature of Methodism's contribution to Church Unity, or at any rate something with a definite Methodist tinge”. In trying to comply with this request, let me make it clear that I shall speak as a Methodist, but only on my own behalf and without any kind of, or even hope for, official sanction; and I shall try to be definite. The Anglo-Saxon art of understatement is not easily mastered by one who is not British-born; to say, for instance, “I don't want to hurry you”, when you are anxious to get rid of your visitor quickly, or “I shall not be a moment”, when you intend to keep him waiting for the next few hours, or “I don't want to be uncharitable”, when introducing the most devastating criticism of your opponent's view—in short, to indulge in what a recent article in Lilliput called “phrops”, is a charisma, which, alas has not been given to me. Yet I will endeavour to speak the truth in love. My thoughts go back to one who, nearly ten years ago, spoke to the Methodist Society in this room and, though not a Methodist himself, gave me my earliest and most valued introduction to the Wesley hymns; who, second to none in his determination and outspokenness as a Free Churchman, yet commanded the affection and respect of Christians in many different camps and even had a requiem mass said for him in a Roman Catholic Church: the late Bernard Manning.
Ecumenical Conversations: their Theological Significance and Justification
Authors: Schweitzer W.
Published: February 2009

At the end of February 1950 there was published a directive from the Vatican concerning the rules to be observed by Roman Catholics on the occasion of ecumenical conversations. These show clearly how seriously such conversations are taken in that quarter. The line of thought developed in the following pages is not intended as a critical analysis and discussion of the Vatican declaration; it was complete in writing before that was published. Our aim here is rather to consider in a general way elements of difficulty and promise in ecumenical conversations. Of course the following reflections are purely private in character although they do endeavour to give due weight to a variety of experience gained within the Ecumenical Movement and also in the struggle of the Confessional Church in Germany. It would perhaps be in the interest of the Ecumenical Movement if we can come to see clearly and without illusions what are the limits that are set here to all human efforts and at the same time try to direct our view to the Lord of the Church, who alone can bring about the unification of Christendom.
Providence: An Account of Karl Barth's Doctrine
Authors: Whitehouse W. A.
Published: February 2009

Here is the eleventh Kapitel of Barth' Dogmatik, and the entitles it The Creator and His creation. Its three great themes are: God's Fatherly Providence, the “Negation” (Chaos or Void) of which He rules and against whose opposition He safeguards His creatures, and the ministry of angels. Before he passes on from the first to the second article of the creed, Barth promises a further Kapitel dealing with the ethical doctrine which rests on our understanding of God as Creator. The doctrine which he has to expound and establish in this sector of the theological field is at once the most familiar and the least secure element in the Christian outlook of modern men. We all know the kind of thing we are expected to say about God's Fatherly care. Professor Farmer's book, The World and God, gave substantial help towards saying it in the modern climate of thought. But there are plenty of signs that Christians tremble in face of the obligation to relate the vast and complex range of experience to the action of God. It becomes increasingly difficult to speak as though the wealth and variety of cosmic reality can be intelligibly related to the God who reveals Himself in Jesus Christ and to the action which He takes at that focal point. And what one expected from Barth was a rethinking of the doctrine of Providence on a Christological basis. What he has to say is not excitingly novel.
Further Thoughts About Baptism
Authors: Barr James
Published: February 2009

In the discussion concerning the doctrine of baptism two fairly clear and steady datum-points are provided by the views of the Roman Catholic and Baptist Churches respectively.
New Testament Perspectives
Authors: Owen H. P.
Published: February 2009

In recent years Biblical criticism has been assuming a new shape, or perhaps rather an old shape encompassing new contents. The contents are the data revealed by researches undertaken according to scientific method, and the shape is formed according to a desire to regain unity in place of diversity, theological understanding in place of a disconnected series of critical facts. It is felt, and felt rightly, that while our ancestors were led through ignorance into arbitrary, and even incorrect ways of regarding the Bible as a whole, at least it must be laid to their credit that they did set out to see it as a whole; moreover that we after their example should attempt to move from analysis to synthesis, from piecemeal examination of detail to a synoptic view of that structure into which the details will be seen to fit. Such a movement is in full flow, being assisted by many an able hand.
A New German Theological Movement
Authors: Fuller Daniel P.
Published: February 2009

With the publication in 1961 of Offenbarung als Geschichte, the first supplementary volume of the German periodical Kerygma und Dogma, it has become evident that a new theological movement is gaining momentum amongst some of the younger theologians of Germany. Each of those writing for this booklet supports, from the vantage point of his own particular specialty, the thesis that revelation is mediated only through historical events: Wolfhart Pannenberg as a systematic theologian, Rolf Rendtorff as an Old Testament exegete, Ulrich Wilckens as a New Testament scholar, and Trutz Rendtorff as a Church historian. Since 1951 these and others who were then doctoral students at Heidelberg have been meeting regularly to formulate the basic ideology found in this booklet. Wolfhart Pannenberg has become the chief spokesman for this new movement, not because he was originally responsible for the basic approach to revelation as history, but because as one whose specialty is dogmatics, he provides the over-all synthesis for the historical and exegetical work of the others.
The Nature of Christ in Origen's Commentary on John
Authors: Macaulay Williamina M.
Published: February 2009

Origen's Commentary on John provides us with a fruitful acquaintance with his christological thinking. The Commentary as a text is not well presented, and for this reason the work is not as well known as it might be, although Origen is the first great commentator of Scripture whose exegetical works have come down to us. It seems important to know what he has to say in those works which he was able to write according to his inclination, and not for the purposes of an argumentum ad hominem. The Commentary on John itself provides the reason why it should be studied as an important revelation of Origen's thought, since he describes the Fourth Gospel as the greatest of the Gospel writings because it contains , and plainly ‘declared ’ in a way the Synoptics did not, although no one can understand the meaning of the Gospel unless, like John, he has been shown ‘by Jesus Himself, Jesus as He is’ (Book I, 6). The writing of this Commentary was not a work taken up lightly or without a great deal of hardship on the part of the author. It is a carefully—indeed painfully—wrought out work, agonised over to the last logical detail according to his exegetical method, and must be considered as one of the most serious attempts at a systematic construction of a christological position in the history of Christian thought.
ΠΕΙΡΑΣΜΟΣ, The Lord's Prayer, and the Massah Tradition
Authors: Houk Cornelius B.
Published: February 2009

Ch. Dodd in According to the Scriptures argues that the early Church had a distinctive method of biblical study. Quotations and citations of the OT were employed in oral tradition, and by some NT writers, as pointers indicating larger contexts or whole sections of scripture. That such sections of the OT were in common use is demonstrated by two or more NT authors independently referring to the same passage, although perhaps to different verses. Furthermore Dodd holds that the early Church used these longer passages to provide witness to ‘the determinate counsel of God which was fulfilled in the gospel facts’. This body of OT reference material, and its application to the NT events, underlies the theological expositions of the Church, especially that of Paul, the fourth evangelist, and the author of Hebrews.
The Trinitarian Theology of Augustine and His Debt to Plotinus
Authors: Wassmer Thomas A.
Published: February 2009

A Very powerful case has been made out for the influence of the Platonism of Plotinus upon Saint Augustine. From the Manichaean simple solution of the problem of evil Augustine was delivered by reading the neo-Platonists and especially Plotinus. It was Plotinus who convinced him that God was a spirit, not a luminous body, and he always remained grateful for this deliverance from the crude fantasies of the Manichaeans. In the two years before his conversion when he was receiving a deeper penetration into Christianity through the sermons of St. Ambrose, he came to know of Plotinus in a very few treatises of the Enneads (certainly I, 6 ‘On the Beautiful’ and quite probably V, 1 ‘On the Three Chief Hypostases’) in the Latin translation of Marius Victorinus. St. Ambrose made a determined effort to apply the principles of Plotinus' philosophy to the clarification of the Christian doctrine of the Trinity as against the Arians. The results of such an attempt might not be theologically satisfying but they are interesting. This impact of the mind of Plotinus upon the mind of Augustine was a decisive one because Augustine found a very great area of agreement between the teaching of Plotinus and that of the Scriptures as expounded by St. Ambrose, above all the Gospel of St. John. It was their agreement that God is spirit and altogether immaterial, as Plotinus explains, which liberated him from the Manichaean materialism. Augustine thought that Plotinus' teaching about the Divine Mind was identical with that of St. John about the Divine Logos.
The Apostles' Doctrine and Fellowship
Authors: Fraser I. M.
Published: February 2009

Top-Level conversations between Churches are a requisite of improved relationships. For separated Churches they are a focus of responsible thought, an occasion for humility before God and one another, producing new insight, an opportunity for severe and charitable intellectual honesty. But they do not carry the main colours of the movement towards reunion.
The Marcan Framework
Authors: Sawyerr Harry
Published: February 2009

In 1932, Professor Dodd published in the Expository Times an article on ‘The Order of Events in St. Mark's Gospel' which broke fresh ground in the Study of that Gospel. Dr Dodd then stated that in planning the first ten chapters St. Mark had a skeleton outline of our Lord's earthly career which he broke up into what now stand as editorial summaries. This outline he suggested was in the nature of a summary of the kerygma and approximated to the Petrine speech of Acts 10.37–41 or the Pauline speech in Acts 13.23–31. Into this outline were inserted the pericopae Mark collected sometimes on a historical, and at other times on a topical basis. This hypothesis held the field for a considerable time but it has recently been questioned by Professor Nineham in an examination of Dr Dodd's hypothesis in his contribution to Studies in the Gospels published in 1955. Indeed Professor Nineham takes the line that the presupposition of such a skeleton outline of our Lord's ministry which Mark used in the way Dr Dodd suggests is ‘highly improbable’.1 He questions the probability of such an outline having been preserved by the early Church. Referring to the changes in the Marcan pattern which both Matthew and Luke felt free to introduce when using St. Mark's Gospel as a basis, and to the difference in outlook between St. John's Gospel and the Synoptics, he concludes: ‘It does not appear that the precise order in which the saving events occurred seemed to the early Christian mind a very vital element in the saving proclamation or kerygma.'2 Professor Nineham is of course prepared to admit that the Passion narrative is in a class by itself and does not appear to question the accepted opinions of scholars that it was an early compilation of the primitive Church. But he rightly contends that there is no cogent evidence that the Church quite early agreed on ‘a formal outline account of the progress of the Lord's earthly ministry’.3
Eschatology and Ethics in the New Testament
Authors: Owen H. P.
Published: February 2009

The aim of this article is to examine the relation that the New Testament posits between ethics and eschatology. The first part will deal with the ethical implications of eschatology as a whole; the second part will be devoted to an examination of one topic only—the Second Coming (Parousia) of Christ; the third part will take the form of a few remarks on the applicability of Christian ethics to the life of the world.

The basis of apostolic eschatology is stated in the earliest Christian ‘sermon’ for which we have evidence—Peter's speech on the day of Pentecost. The speech ends with the assertion that the promised Spirit has been given and that the ‘new age’ has dawned. This ‘realised’ eschatology of the Petrine kerygma has parallels in both the gospels and epistles.
Non-Theological Factors and the Ministry
Authors: Peter J. F.
Published: February 2009

For some years a Committee of the General Assembly of the Presbyterian Church of Australia has been at work preparing a statement on ‘The Nature and Functions of the Ministry’. Those portions of its statement which deal with the New Testament and Reformation bases for the Presbyterian conception of the Ministry were given general approval by the 1959 Assembly (Min. 131.2), and are being considered by Presbyteries. The Assembly has instructed the Committee meanwhile to prepare statements on certain other aspects of the subject, including ‘the non-theological factors that are influencing the conception of the Ministry in the changed place of the Church in the modern community’ (Min. 131.3). This paper (which owes something to work already done on behalf of this Committee) is intended as a contribution to thought concerning these ‘non-theological factors’.