{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_47747/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_47747","id":"gutenberg_47747","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/47747","summary":null,"tags":["Category: Essays, Letters & Speeches","Category: Philosophy & Ethics","Category: Religion/Spirituality","Christianity","Spiritual life"],"text":"Transcriber's Notes:\n\n    Italic text is denoted by _underscores_ and bold text by =equal\n    signs=.\n\n    Small uppercase have been replaced with regular uppercase.\n\n    Characters after a carat are superscripts.\n\n    Blank pages have been eliminated.\n\n    Variations in spelling and hyphenation have been left as in the\n    original.\n\n\n\n\nThe Incarnate Purpose\n\n\n\n\n  The\n  Incarnate Purpose\n\n  Essays on the Spiritual Unity of Life\n\n  By\n  G. H. Percival\n\n  London\n  Williams & Norgate\n  14 Henrietta Street, Covent Garden\n  1908\n\n\n\n\nContents\n\n\n  CHAP.                                  PAGE\n\n  1. THE SPIRIT OF TRUTH                    1\n\n  2. THE EVIDENCE OF THINGS UNSEEN         21\n\n  3. THE ALCHEMY OF LOVE                   48\n\n  4. THE HERITAGE OF PAIN                  65\n\n  5. THE VESTURE OF GOD                    91\n\n  6. SPIRITUAL CORRESPONDENCE             122\n\n\n\n\nThe Incarnate Purpose\n\n\n\n\nI\n\nTHE SPIRIT OF TRUTH\n\n\nTHERE exists in certain religious circles the idea that criticism of\nChristian doctrine is an undesirable thing, because indicative of a\nspirit of irreverence and faithlessness that is at variance with the\nfundamental principles of Christianity. According to Catholic teaching,\nthe Church is founded upon divine revelation, to doubt the reality of\nwhich is to question the truth of the Word of God. It is not to be\nsupposed that the finite understandings of men can fathom the infinite\nmysteries of God. Does not the conception that it _is_ possible for the\ndivine truths of religion to be comprehended by means of the same\nevidential methods adopted in the acquisition of secular knowledge,\nimply a practical denial of the existence of a supreme God, since the\ncreature would thus be made to appear as equal in wisdom and power with\nthe Creator?\n\nMost seekers after the Word of God meet at one time or other with some\nsuch argument against the propriety of their endeavours to obtain\nevidence of the intrinsic truth of Christian teaching. But the charge of\nirreverence brought against honest inquiry is powerless to affect the\nbelief, held by many educated men and women, that a pure desire to know\nand to do the will of God necessitates the exercising of intellectual as\nwell as of spiritual faculties, in order that what is true in the\nteaching offered to them in the name of Christ may be separated from\nwhat is false, to the greater glory of God and to the furthering of the\ndivine purpose of Life.\n\nHostility towards criticism of religious doctrine appears to all\nimpartial minds to be not only of doubtful service to the cause of\nReligion as a whole, but also to cast discredit on the ability of any\nparticular creed to sustain an examination in detail of its articles. In\nan era when most things touching the health and general well-being of\nmen are subjected to critical inquiry, it would be strange if their\nspiritual welfare should escape remark. Science has much to say about\nthe food we eat, the clothes we wear, the habits of our daily lives; and\nwe listen to what is said with due respect, because we know the aim of\nScience to be the improvement of the conditions of life through the\nelimination of error and harmful prejudice from the paths of progress;\nand because, by regulating our conduct by the reasonable principles\nrecommended, we may contribute towards the amelioration of those\nconditions under which future generations of men will enter upon their\ninheritance of the earth. Is the authority claimed and exercised by the\nChurch over the souls and minds of men to be unquestioned? Is the\ntraining of spiritual consciousness less important than the education\nand nourishment of the body? Scientific criticism may not be perfect,\nor its judgments infallible; but such as it is to-day, why may not its\nmethods be applied to the elimination of falsehood and ignorance from\nthings religious as well as from things secular?\n\nThe acquisition of knowledge has afforded throughout recorded history a\nperpetual basis for controversy on all matters which have excited\nsufficient interest or curiosity to command serious attention. It is\ndifficult to think of any so-called natural phenomenon that has not at\none time or other given rise to critical investigation, pursuit of which\nhas sharpened the perceptions and widened the understandings of those\nwhose energies have been engaged, and has thus contributed towards\nelucidation of the controverted subject. Especially is this remarkable\nin the declared differences between the exponents of scientific and\nreligious doctrine. By reason of an intimate concern with the affairs of\nmen, the methods of acquiring and imparting knowledge employed by the\nauthoritative instructors of sacred and secular consciousness, offer an\nopen field for controversy and challenge the criticism of all thinking\npersons. It will be admitted that the manner in which discussion is\ncarried on, no less than the character of the conclusions arrived at,\nexerts an educative influence upon all questions of contemporary\ninterest, so that, apart from the elucidation of Truth (which is the\nideal end of controversy, but rarely its immediate outcome), an\nexamination of the merits of conflicting opinions, or, in other words, a\ncriticism of opposing opinions, would appear desirable if only as\nprefatory to the attainment of a more complete comprehension of the\nmatter under dispute. The ultimate value of all such controversy is to a\nlarge extent determined by criticism, which acts as a salutary check on\nthe tendency of most disputants to devote more attention to the question\nof who is right than of what is true; and where discussion is unattended\nby such restraint, a certain vagueness of purpose and procedure is apt\nto seduce controversy from the path of rectitude into a ramble among the\nbyways of personal prejudice, which argues ill for the elucidation of\nthe original subject under dispute.\n\nBut in considering the utility of controversy between the exponents of\nscientific and religious doctrine, it should be borne in mind that a\nvictory accruing to either disputant can be of tentative value only\nunless and until its permanent worth be certified by course of time to\nbe indeed demonstrated evidence of intrinsic verity. Until this is so\nproven the last word has not been said, although the path towards a more\ncomplete settlement of the point at issue may have been in some measure\ncleared of an impeding refuse of erroneous ideas and prejudices.\nTherefore verdicts determining the merits of conflicting opinions\nrelating to abstract or speculative thought can rarely be regarded as\nfinal, and it appears unreasonable for either priest or scientist to\nresent as an outcome of controversial differences an issue favourable\nto his opponent, since only in the event of a subsequent endorsement of\nits intrinsic truth by inclusion in the commonly accepted facts of\nnatural knowledge can the ruling of the judgment remain in force.\nTherefore, since the avowed object of both disputants is the elucidation\nof Truth, which process necessitates a concomitant elimination of\nFalsehood, neither priest nor scientist should resent such a\nsatisfactory outcome of their contentions. For if the results of\ncontroversial criticism be not endorsed by the course of time, but are\nshown instead to be errors of judgment, rectifiable by succeeding\ngenerations of men whose advance in power of discernment is attested by\nthe ability to eradicate from doctrine errors hitherto undemonstrable as\nsuch, the justification of controversy is even so sufficiently proven,\ninasmuch as its employment has brought about an expurgation of\nFalsehood, which accomplishment is, in the dual interests of Science and\nReligion, as important as the affirmation and confirmation of Truth.\n\nA retrospective view of religious and scientific doctrine does indeed\nreveal controversy, accompanied by criticism, as a considerable factor\nin the evolution of knowledge, and its employment is clearly\nrecognisable as a means of expurgating much that was false in ideas held\nin former days. It is reasonable to suppose that the same drastic spirit\nof controversial criticism so apparent in the past and so active in the\npresent, will continue to operate in the future. But an examination of\nthe controversial methods exercised to-day shows a remarkable change of\ntactics from those in use, say two hundred years ago--a change that is\nthe direct result of the displacement of ancient weapons of war by\nmodern arms. Evidence has supplanted the use of subtle verbal argument\nand carefully constructed syllogisms, whose premises were frequently\ncontrived to corroborate foregone conclusions--a method not compatible\nwith that earnest desire for truth above all things which is the\nwar-cry of modern times. Evidence is everywhere proclaimed as the proper\ntest for truth; and he who enters the field of controversy to-day,\nwhether he be the champion of scientific or of religious doctrine, must,\nif he wish to obtain a serious hearing, come equipped with evidence of\nthe truth of what he propounds, and with evidence of the falsehood of\nwhat he refutes.\n\nThis change in the method of controversial criticism affects all\nbranches of learning, and is gradually bringing about a reform in\neducational matters that bids fair to shake the foundations of many\nlines of long-established conventional thought. Nowhere is the change\nmore apparent than in the working of our schools. A child is no longer\npunished for asking the reason of what he is taught; lessons learnt by\nrote are a disgrace alike to schoolmaster and scholar. It is not the\npupil who is impertinent in demanding, but the teacher who is\ninefficient and culpable if he cannot supply satisfactory evidence of\nthe truth, the reality, the reason of his instruction. The kindergarten\nsystem; the elaborate construction of object-lessons contrived by means\nof illustration to exercise the child's reasoning faculties; the nature\nstudy, so swiftly establishing its place in the national curricula--all\nthese are the outcome of the demand for evidence as the proper test of\nsupposed truth, and are significant of the spirit of the age. Young\npeople are encouraged to think for themselves; to accept authority only\nwhen there is evidence forthcoming of its right to be so acknowledged;\nto look for evidential testimony of all that they are called upon to\nreceive as facts.\n\nUpon the subject of education, Science and Ecclesiasticism are now\nengaged in what, seen in the light of after days, may well appear as one\nof the most important controversies of the age. And it is upon the very\nquestion of the fitness of evidence as a legitimate test of truth,\nespecially with regard to the suitability of its application to\nreligious as well as to secular instruction, that the chief difference\nturns. While Science, convinced of the efficacy of evidential testimony,\nemploys the principle as a weapon of attack and defence in controversial\nwarfare, the ambiguous attitude of Ecclesiasticism towards a similar\nmode of procedure places her at a hopeless disadvantage against her\nantagonists, deprives her of influence in most matters of intellectual\nimportance, and stamps her as a deterring factor in the progress of the\nworld. What fighting power, equipped with obsolete weapons of the\neighteenth century, would be justified in hoping to meet with success in\nan engagement with a foe who carried modern arms?\n\nIf children are taught to regard evidence as a proper test of truth in\nmatters of secular interest, and to disregard that principle in\nconnection with their religious instruction, it follows as a matter of\ncourse that a line of distinction must be drawn between secular and\nreligious education. It is regrettable that, interwoven as the two\nelements have been for centuries in the training of children, their\ndivision now seems necessary and imminent. Had they continued to work\nharmoniously together, the present differences between scientific and\necclesiastical methods of instruction might have been averted. But it is\nlamentably evident that in adopting an attitude of disapproval towards\ncriticism of her articles, the Church is bringing about a division in\neducational matters that is becoming more and more pronounced. What\nkingdom divided against itself can stand? How can we expect to train our\nchildren in the ways of Truth if we give them no consistent standard for\nestimating what is true? How dare we hope to rear a generation worthy of\nits inheritance of nearly twenty centuries of established Christianity,\nwhen we formulate a religious standard of integrity in opposition to\nthat of the secular knowledge of the world?\n\nBut it is not only over the Education Question that Science and\nEcclesiasticism are virtually at war, although the conflicting\nprinciples underlying this controversial difference are illustrated by\nthat dispute. It is not only children who suffer bewilderment by being\nasked to reconcile irreconcilable elements in their education. Both\nScience and the Catholic Church profess to be searchers after and\nupholders of Truth, yet year by year a chasm between them widens as\ntheir fundamental differences in procedure become defined; and year by\nyear the number of honest thinkers who cease to regard themselves as\nmembers of the Church, or as under her authority, increases. So long as\nEcclesiasticism continues to maintain an attitude of resentment towards\ncriticism of religious doctrine, so long must this exodus of\nintelligence from the Church induce a practical development of the\nChristian ideals outside ecclesiastical circles.\n\nIt cannot be too vigorously affirmed that criticism of the pretensions\nof Ecclesiasticism is not necessarily an attack upon Christianity.\nScientific research has never harmed or demolished the truth in\ndoctrine attributed to Christ. Indeed, the simplicity and beauty of His\nteaching (in so far as this can be ascertained from a careful study of\nthe Gospels) never shines so convincingly, and never exerts greater\ninfluence for good upon mankind, than when, under rational criticism, it\nis freed in some measure from the accumulation of centuries of\nsuperstitious ideas too long supported by the approval of\nEcclesiasticism. Science has no quarrel with Christianity as such. A\nChristian Church, cleansed from all that obscures and dishonours\nTruth--a Church devoted to the practical furtherance of the ideals\ncontained in Christ's Gospel of Love--would always have the ready help\nand support of Science. It is not from the Gospel of Love that men turn\naway to-day, but from dogmas antagonistic to reason, substituted for\nthat gospel and taught by the Church as Truth in the name of Christ. It\nis not out of a spirit of irreverence that men demand evidence of the\ntruth of what the Church offers them as Christian doctrine, but from an\nearnest desire to be faithful to that ideal of Truth which is surely the\nreligious, as well as the secular, glory of life.\n\nThe figure of Christ stands as the centre of certain axioms professedly\nconducive to a right understanding of life and the right conduct of men,\nand He drew to Himself as supporters of His doctrine all sorts and\nconditions of men who became more or less imbued with the ideas of their\nMaster. The accounts of His three years' mission which have come down to\nus in the present forms of the Gospels may or may not truly report His\nactual sayings and doings, and may or may not contain doctrine actually\ntaught by Him. What is written, or by whom written, matters less than an\nassurance of its intrinsic truth when such is interpreted as doctrine\napplicable to the spiritual needs of men to-day. All that is true in the\nwritings connected with the mission of Christ requires no miraculous\naccompaniment to demonstrate its truth: the only requisite standard by\nwhich its verity should be tested is that afforded from generation to\ngeneration by the current standard of knowledge. Is not the application\nof scientific methods of criticism to that grand conception of life and\nits responsibilities which we associate with the name of Christ, the\nhighest compliment we can pay to His memory? For whether He really spoke\ncertain words, did certain deeds, and taught certain doctrines, as in\nthe Gospels He is reported to have done; whether He shared the errors of\nHis age and is directly responsible for the introduction of teaching\nthat is incompatible with known scientific facts; or whether He has not,\nperhaps, been made the scapegoat for the ignorance of those who came\nafter Him--are questions of insignificant importance compared with the\nnecessity for eliminating falsehood, by whomsoever spoken or written,\nfrom doctrine put forth as spiritual truth for thinking men of to-day.\n\nIn the estimation of many educated and unprejudiced persons, the fabric\nof Church government seems to have its origin in the perverted\nimaginations of men rather than in the ethical teaching of Christ, so\nfar as this can be ascertained by a careful study of the books\nconstituting the New Testament. Considering the discrepancies in the\nvarious sayings and doings of Christ as reported by the authors of those\nseveral books, the solution of the question as to what He really said\nand did becomes very difficult, and is complicated in all branches and\nphases of the history of the Christian Faith by subsequent accretions,\nfinding their origins in the superstitions of the age, and for which no\nreasonable warrant seems to exist. We have, therefore, in an endeavour\nto reconcile the teaching of the Church with the supposed teaching of\nChrist, to fall back on the internal evidence of the intrinsic truth\ncontained in His accepted sayings and doings. Acceptance of these as\ntrue occurrences depends upon how far they are consistent with\nestablished scientific facts. Truth is Truth, whether its unveiling to\nthe understanding be achieved by Science or Religion. Investigation of\nthe evidence of a supposed truth either, by certifying its verity, leads\nto its surer stability, with proportionate increase of honour; or, by\ntracing and eliminating error, gives higher value to the remaining\npurified residue. If the supposed teaching of Christ were found to be\nconsistent with the modern teaching of Science, the mutual endorsement\nwould be a further guarantee of the verity of the question in point,\nboth in its religious and its scientific aspect. But if an examination\nof Christian doctrine reveals the presence of dogma utterly\nirreconcilable with known scientific facts, then, if the cry for Truth\nraised by both teachers is sincere, the rejection of that which defiles\nTruth is incumbent upon the disciples of Religion as well as upon those\nof Science.\n\nThe belligerent attitude of Ecclesiasticism towards criticism of her\ndoctrine reflects indirectly discredit upon the Founder of Christianity.\nTo bolster up falsehood taught and written in Christ's name is no\nhonour to Him. The magnification of natural into supernatural\noccurrences, out of mistaken zeal for His glory, and the refusal to\naccept the verdict of rational investigation of the evidence for the\ntruth of such occurrences, is not the way to further the ends of\nChristianity. Is it conceivable that the founder of a code of ethics\ncalculated to meet the needs of men could desire exemption from an\nexamination of the doctrine he taught and believed to be true, or, still\nless, of doctrine taught in his name, for the truth of which he has\ngiven no guarantee? Is it possible that Christ would have resented the\nidea of a future amplification of His doctrine on the lines of truth by\nmen who perceived the spirit of His teaching, and who desired to honour\nHim by freeing it from its envelope of superstition, reflecting the\nerrors of the ages through which it had passed? Did not He promise to\nmen a Comforter who would abide with them for ever: \"Even the Spirit of\nTruth, whom the world cannot receive, because it seeth him not, neither\nknoweth him.... The Comforter, which is the Holy Ghost, whom the Father\nwill send in my name, he shall teach you all things, and bring all\nthings to your remembrance, whatsoever I have said unto you.... When the\nComforter is come, whom I will send unto you from the Father, even the\nSpirit of Truth, which proceedeth from the Father, he shall testify of\nme\" (St John xiv. and xv.).\n\nDid not Christ thus challenge the criticism of the future? Did not He\nplead for His teaching to be tested by the Spirit of Truth which,\nproceeding from God, the Father of all life, is present in the world as\nthe guiding principle of all knowledge then, now, and to come? What is\nthat sin against the Holy Ghost impossible of forgiveness, but sin\nagainst the Spirit of Truth, which is a deliberate falling short of the\nglory of God?\n\n\n\n\nII\n\nTHE EVIDENCE OF THINGS UNSEEN\n\n\nTHE difficulty felt in reconciling the idea of man's possession of an\nimmortal soul with his supposed evolutionary physical descent is in many\ncases responsible for the exclusion of the scientific interpretation of\nlife from the religious outlook. It is very naturally asked at what\npoint in his development man obtained the spiritual faculty designated\nby the name of Soul, possession of which constitutes his chief claim to\nimmortality. If he be indeed the product of an evolutionary process\nentailing the precursion and sacrifice of millions of generations of\nbeings inferior to his present organisation; if his progenitors existed\nat some remote and unrecorded period of the history of the world, when\ndistinction between man and beast was unknown, when did his separation\nas a spiritual creature occur? If some process of psychical evolution\nendowed him with a soul, may not other creatures than man, as yet\ninsufficiently developed, obtain eventually similar spiritual\nattributes? How then, can the destiny of man be said to be superior to\nthat of the beasts? Is there really such a thing as the soul? What are\nits distinctive qualities, and how is its presence in personality to be\nrecognised? In short, is a belief in the immortal soul of man compatible\nwith the evolutionary theory of his physical descent? If acceptance of\nthe scientific explanation of his ancestry destroys the justification of\nhis hope for immortality, is not life thereby robbed of its spiritual\nsignificance?\n\nThe history of mankind is a history of religion, wherein we may observe\nman's idea of the nature of God and of his own relation towards God,\nkeeping pace with his development as an intellectual and spiritual\ncreature. When we review this evolutionary process, involving millions\nof generations of progenitors and covering immeasurable \u00e6ons of time, we\nsee emerging the creature destined to be known as man. With the slow\ndawn and growth of his intelligence, accompanied by a reaching out into\nan ever-widening environment, comes a dim perception of life and power\noutside himself--an acting force that is greater than his own. In\napprehending the existence of God, man is evolved as a spiritual\ncreature and stands in a kingdom of his own, destined to realise his\nessential unity with God as the Spirit of Life, in whose likeness he is\nmade. _His apprehension of the existence of a spiritual God has given\nhim a soul._ He sets about fulfilling his destiny. His attitude towards\nother organisms is that of Providence--of that Over-Lord who before his\nown spiritual birth was his own Providence, _i.e._ an active power\noutside himself and greater than his own. From this time forth his\ndominion is felt in the world as a governing force. His ability and\nauthority increase with intellectual growth, until, as in the present\nday, the generation, development and extinction of species in the animal\nand vegetable kingdoms are to a certain extent modified by him according\nto his will and for his own ends.\n\nThroughout his wonderful career we find his Deity representative of his\nown growing powers, and of his own attitude towards the governing forces\nof Nature. His conception of God is, in fact, the chronicle in serial\nform of his evolution as an intellectual and spiritual creature, a\nchronicle which faithfully records his progress and reflects his\nchanging conditions of life.\n\nA study of the religions of men of past ages is thus a study of the\nindex of their lives, their thought, their social and moral status,\nenabling us to estimate their positions in the evolutionary scale of\nhumanity. As we review this register of the life-stories of mankind, we\nfind the idea of the nature of God keeping pace with intellectual\nadvance. But although the distinguishing characteristic of man, even in\nhis crudest stage, is always his idea of and his worship of a Deity,\nmankind as a whole has never worshipped at any one time the same idea of\nGod. In the past as well as in the present, the many religions existing\nand obtaining credence and support all over the inhabited world give a\nfair idea of the intellectual and moral status of the people they\nrepresent. The ethical value of any religion is not gauged by an\nestimate of the number of its devotees as compared with those of any\nother religion. Its existence merely represents the mental state of\nthose who are its adherents. As a rule, a religious creed is built upon\na supposed special revelation of God; but to the scientist religions\nappear also as revelations of mankind. To him their value is\nretrospective and deductive, inasmuch as they offer evidence of\nintellectual growth, which he perceives to be the natural precursor of\nthose spiritual conceptions of the nature of God which may become in\ncourse of time consolidated into dogmatic formul\u00e6.\n\nThe extinction or survival of a religious creed as an active force\npoints to the extinction or survival of that type of mind of which the\ncreed was the reflection. Progress forbids uniformity of type and\nequality of structure on the spiritual as well as on the physical plane\nof life. Change and variety of religious feeling are necessary to the\nevolution of the soul, and should be welcomed as evidence of its growth.\nBut not until, from the several types of man now inhabiting the earth,\none were proved fit to survive in the struggle for existence and capable\nof maintaining its supremacy, could mankind worship the same idea of\nGod. If this should ever occur, the change in the spiritual\nconsciousness of man might be as stupendous and of consequences as\nfar-reaching as that crisis in his physical evolution when the brute,\nbecoming apprehensive of a God, was born into spiritual life and became\npossessed of a soul.\n\nBut the inequality of species cannot be adopted as the calculative basis\nof comparative virtue in the evolutionary scale, since the relative\npositions of organisms can only be determined by an examination of the\ndegree of consciousness possessed by each in comparison with the others.\nFor instance, although we say that a horse is a more highly organised\ncreature than a rabbit, meaning thereby that according to our estimation\nhe presents a more complicated mechanism, yet such a comparison of\nphysical susceptibility is necessarily imperfect, because limited by the\ndegree of our own discrimination. For since the correctness of our\njudicial opinions rests upon our ability properly to appreciate the true\nrelation between intelligences and their environments different from our\nown, it follows that our criticism of their comparative complexity can\nbe no criterion of intrinsic individual merit. The same inadequacy of\nhuman judgment applies to any attempt to estimate the degree of\nspiritual consciousness possessed by various organisms. Such endeavour\nmay be successful in establishing a comparative standard for a rational\ncriticism of religious creeds in their relation to physical evolution;\nbut it is powerless to affix a stationary standard of morality to\ndifferently constructed intelligences.\n\nThe possession by creatures of faculties differing from those of others\ndoes not necessarily make for superiority or inferiority. That is to\nsay, differentiation of type does not determine merit. A man is not\nsuperior to a horse because his structure and powers are unlike those of\nthe horse; nor is a rabbit or a bird inferior either to a horse or to a\nman, since the organisation of all these creatures is adapted to\ndifferent usage. Thus, the possession of a highly specialised brain does\nnot in itself make of man a superior order of creation. The use or abuse\nof faculties, and the obedience or disobedience to the laws of being,\noffer the only standard by which the comparative superiority,\ninferiority, or equality of creatures of different organisation can be\nfairly estimated. And only by a similar comparison of the response to\nspiritual environment displayed by the followers of religious creeds can\nan approximate idea of their value be formed.\n\nIt is unreasonable to dissociate the evolution of any one organism from\nthe evolution of the whole of life. All creatures have a common origin\nin the Spirit of Life, and if we believe that all things work together\nfor good in the manifestation through love of this vital energy, all\norganisms are seen to be of mutual help in the development of spiritual\nconsciousness as well as in the perfecting of physical form. There\nexists, therefore, no warrant for assuming that the physical and\nspiritual evolution of man is achieved more for his own separate good\nthan for the common benefit of all forms of life; or that organisms\nother than man have not, or will never have, those spiritual conceptions\nof the nature of God which signify the development of what we designate\nas Soul.\n\nBecause all creatures are the works of God's hand--images of the Divine\nWill--evolutionary growth must surely bring them increasing\nconsciousness of union with the essential Spirit of Life, which is at\nonce the source and end of their beings. We are justified in assuming\nthat the Creator does indeed draw from all His creatures recognition of\nan order dependent upon the manner and purpose of their kind. But though\nit be granted that perception of the presence of spiritual attributes in\norganisms may be resolved into an appreciation of the ability of\ncreatures to conceive ideas of the nature of God, verification of any\nsuch supposed ability depends upon the standard of Truth upon which\ninvestigation is based.\n\nNow, although evidence is rightly regarded as a proper test of all truth\npossible of comprehension, there may be apprehended the existence of\ninfinite truths not demonstrable in their entirety, because their\nadequate expression necessitates faculties not possessed by the finite\nintelligence of man. When essential truth is in some measure perceived,\nit is always evidence that brings about comprehension; but when only\ndimly apprehended and shrouded in mystery, the intellect reaches forward\ninto realms too hazy and undefined to allow of a deduction of evidential\ntestimony in support of something not yet within the demonstrable scope\nof reason.\n\nThe ability to adduce evidential testimony in support of a declaration\nof supposed facts is essentially an artistic faculty, and a necessary\npart of the equipment of every teacher, whether he draw his accredited\ninspiration from religious, scientific, or artistic sources, if he\ndesire to perform effectually his educational function. The work of an\nartist is the evidence of his art, by means of which he may promulgate\nhis convictions and secure converts to his creed.\n\nBut while, comparatively speaking, few men set out to preach and teach\nsome special gospel for the purpose of urging it upon their brethren,\nevery man offers in his own person evidence of character which may\nbecome an educational factor in the lives of his fellow-men. We know and\nesteem a man by his works, which are the expression of his convictions\nand the fruit of his being. Without the evidence of virtue in the lives\nof those who profess to possess it, we are not justified in believing in\nits reality.\n\nThe artistic power of producing and recognising evidential testimony of\nsupposed truths is part of the divine birthright of all men. The supreme\nArtist of Life, God, through whose works of art men may perceive the\nSpirit of Life, through whose creative energy the gospel of Infinite\nTruth is continuously made manifest, has given to man his body as a\ntemple of truth, whereby the light of the spirit may shine out in\nevidence of its being. Made in the likeness of God, the handiwork of the\nDivine Artist, he manifests the glory of his Creator in his own human\nworks of art--his creative powers witnessing to the essential divinity\nof his being. His senses give him evidence of his physical environment,\nand his reason, as the summary of sense, rightly seeks for verification\nof all that is announced to him as fact. But his senses cannot give him\nadequate evidence of his psychical environment, because its mere\napprehension entails a transcending of the spirit over the medium of the\nflesh, thereby carrying vision beyond the point where verification of\nwhat is seen is possible, and where, attempting its expression, the\nvision becomes a shrunken incoherent thing, utterly inadequate as a\nlikeness of what it is supposed to represent.\n\nThe poet, the seer, the musician, the sculptor know something of this\ninability to reach in their work expression worthy of its conception.\nAnd if this is so with the artist, how much more so with the genius, who\nis compelled by a force he does not wholly understand, and yet is\npossessed of some executive power of demonstration!\n\nThe genius lives in advance of his time, having a flash-like insight\ninto knowledge hidden as mystery from the understandings of his\nfellow-men. He suffers the loneliness of the pioneer who, treading a\npath where none has trod before, leaves an open way with marks of\nguidance and explanation for those who come after him. But such a man\nhas compensation for the lack of human fellowship in his consciousness\nof achieving work capable of raising the standard of thought in the\nminds of those who behold it. They may not understand, but they can\nadmire. They acknowledge the work of genius--an attitude which is\nconducive towards a fuller appreciation of what they admire. They\nbehold, in fact, evidence of something they do not fully understand, but\nwhich they apprehend to be true. Thus art fulfils its divinely ordered\npurpose in the evolution of the human mind, its educational influence\nbeing traceable in all records of human progress.\n\nBut there are spiritual ideals, visions of beauty, symphonies of\nharmony, unseen by earthly eyes, unheard by earthly ears, wholly\nimpossible of demonstration, which remain for ever unexpressed and\nuncomprehended by those who have apprehended them. These seers of\nvisions and dreamers of dreams have not, perhaps, the artistic power by\nwhich an attempt could be made to transcribe the vision in a manner\nlegible to the ordinary human understanding. Or there exists, perhaps,\nno adequate evidence by which even a genius is able to express what he\nhas apprehended in ideal and abstract thought. Yet to the dreamer, the\nseer, the genius an ideal is none the less true because he cannot\ncertify its truth by evidence that would convey its verity to other\npersons.\n\nOne of the facts that the theory of the evolutionary descent of man and\nthe evolutionary development of his soul has made clear is that there is\nno limit to his future acquirements of thought and understanding. Mental\ngrowth is a continual feeling after knowledge a little in advance of\ncomprehension--of knowledge still hidden as mystery, to be approached\nonly by a consistent application of the intellect towards the discovery\nof the evidence of truth in all things submitted to consideration.\nSpeculative thought acts as an impetus to the mind to set about the\nfinding of evidence that shall induce a natural growth of knowledge from\nmystery. Were there no knowledge inaccessible to the intellect, its\ndevelopment could not continue, for stagnation of thought, checking\nmental activity, must lead subsequently to degeneration. It is the\neffort to get, rather than the getting, which is the zest of existence.\nWithout the hunger of mind and body, how could the nourishment necessary\nfor the continuity of mental and physical life be obtained?\n\nTruth is infinite, as God is infinite, and apprehension of this divine\nfact does not rest upon evidential testimony. But comprehension entails\nthe evidence of reason, and is necessary to the evolution of the human\nunderstanding. Such evidence forms a link between mystery and knowledge,\nand offers a means by which the maturing intellect of man may obtain a\ngradual conversion of mystery into knowledge. Desire must precede\nfulfilment. May not the longing to penetrate ever further into\nmysteries not as yet, by reason of our imperfections, demonstrable to\nour intellects, be the pioneer of the discovery of truths now unknown,\nbut which in the fulness of time will be given as the spiritual\ninheritance of all those who, being pure in heart, shall see God in a\nlight of revelation that has kept pace through all ages with the\nevolution of mankind?\n\nIn such a manner does it seem that the desire for proof of human\nimmortality should be considered.\n\nIt is difficult to conceive how, on the physical plane of existence,\nevidence of the survival of human individuality after death could be\nobtained.\n\nThe results of modern psychical research would seem to show that it is\npossible for the spirit of a dead person to be temporarily reinvested\nwith a physical form other than its own body, and to communicate by this\nmeans with living persons. It is suggested that a spirit can so control\na living person as to direct itself through him as a medium for some\npurpose not necessarily known to him. It is further suggested that,\npresupposing the survival of individual consciousness after death to be\na fact, a disembodied spirit might so possess a living person with its\ninfluence as to become virtually reincarnate. It is known in ordinary\nlife that the will of one person can so influence the thoughts of\nanother as practically to annihilate his individuality, which, falling\nmore and more completely beneath this dominating mental force, becomes\nfinally a mere passive instrument of another's will. Is it not possible\nthat this same domination of one personality over another, so often\nnoticed in life, may be continued after death in an even more intense\ndegree, and thus provide proof of the survival of individuality?\n\nUnfortunately, although such hypotheses have been supported by psychical\nevidence and phenomena seemingly confirmative of their truth, there has\nbeen as yet no positive assurance that this so-called proof of survival\nof individual consciousness is not the result of telepathy either\ndeliberately or innocently evoked from an extreme sensitiveness of the\nmedium to the mental suggestions of those who desire to see the\nparticular phenomena that are subsequently produced.\n\nThe Catholic Church asserts the possession of incontrovertible proof of\nthe reality of human immortality, teaching that, unless the resurrection\nfrom the dead of the body of Christ be accepted as an actual historical\nfact, the Christian religion must of necessity become a vain and\npurposeless thing. But the evidence adduced in support of this doctrine\nis, from a scientific point of view, by no means conclusive. It is not,\nhowever, from Christian dogma alone that the hope of immortality has\nbeen born in the human breast; and justification for the reasonableness\nof that hope does not therefore rest solely on evidential testimony of\nthe truth of the miraculous resurrection of Jesus Christ.\n\nAlthough it would seem that the survival of individual consciousness\nafter death, whether it be attested by a possible spiritual\nreincarnation, or whether by the Christian doctrine of the Resurrection,\ncannot be regarded as assured by any evidence satisfying the\nrequirements of scientific criticism, yet we are not therefore justified\nin assuming that confirmation of the reality of these spiritual\napprehensions of human immortality will be for ever withheld from the\nhuman understanding. Man, being capable of foreseeing death as an\ninevitable termination of his earthly existence, has conceived the idea\nof spiritual survival as a possible corollary of physical life. But for\nthe justification of this hope there is as yet no conclusive evidence,\nsince demonstration of its truth necessitates a transference of thought\nfrom the finite reckoning to that of Infinite Truth veiled as yet in\nmystery.\n\nA creature which by reason of its organisation lacked the intellectual\ncapacity to imagine its death, could not know the desire for\nimmortality. Before man arrived at that stage in his evolution when he\nwas able to foresee his death as an inevitable occurrence, we may\nsuppose that he knew no craving for life after death. But the instinct\nof self-preservation, common to all forms of life, becomes in him the\nnatural precursor of the hope of immortality--that spiritual desire\nwhich gives a special and divine character to humanity. That\nintellectual development which gives the capacity to foresee the\ninevitableness of physical dissolution is thus responsible for the\napprehension of a spiritual survival of death. Recognition of the truth\nthat the life of the world continues after the individual has suffered\nphysical death carries with it some consciousness of the circulation of\nother vital force. Knowledge of death is thus preliminary to man's\nperception of the continuity of life, and a necessary preparation for\nhis acquisition of such consciousness of impersonal vitality as leads to\nhis apprehension of a Spiritual God, whence he perceives his own\nvitality to be derived. With recognition of God as the Divine Spirit of\nLife, his hope of immortality is justified of its conception. For if the\nlife of God be in man, his spirit cannot die. Is not this self-knowledge\nthe spiritual birthright of all men, to which Christ referred in the\nwords, \"Except a man be born again, he cannot see the kingdom of God\"\n(St John iii. 3)?\n\nOut of a knowledge of death, consciousness of spiritual life is evolved,\nfrom which springs the desire for immortality. \"Since by man came death,\nby man came also the resurrection of the dead\" (1 Cor. xv.).\n\nThe evolving intellect of man has given him knowledge of the\ninevitableness of death as the termination of physical existence, and\nfrom this evolution of intellect is born the spiritual apprehension of\nthe resurrection of the dead--of that immortality of the Divine Spirit\nof Life which is the veritable essence of the teaching of Christ, and\nwhich finds endorsement in the modern scientific interpretation of the\nlaws of Nature. Does not the evolutionary theory of the descent of man,\nby showing his spiritual development to be in accord with the scientific\nexplanation of his origin, endorse the words of Christ relating to his\nspiritual inheritance of immortality?\n\nHope, the outcome of the imaginative or creative faculty in man, is the\npioneer of knowledge, for it is by that reaching out of the human mind\ninto realms of speculative thought that ideas and apprehensions, if\ntrue, become gradually clothed with evidence of their truth, according\nas the spiritual and physical evolution of man makes him more capable of\napproaching the illimitable and infinite glory of God.\n\nThe self-education of a child is achieved by a continual process of\nverification of his speculative thought by evidence. His ideas are\nregulated by the evidence he can deduce capable of realising them, when\nthey are instantly registered as experience, which forms an\never-broadening base for further speculative flights of the imagination.\nAs the mind matures, this faculty of speculative thought becomes, under\nthe name of initiative, the germ of all undertakings calling for\npersonal direction and action. A man undertakes to do certain things\nbecause he has confidence in his executive powers. He has experienced\nthe evidence of his capability and verified his powers, and he therefore\ndares to go boldly forward into wider fields of action. A child still\ncrudely experimenting for evidence of the truth of his own small\ninfantine powers of apprehension, has as yet no conception of yet vaster\nknowledge awaiting his more matured mind. The knowledge and power\npossessed by his father are a mystery to him, calling forth his respect\nand awe, so that he scarcely dares to think he may one day be as wise\nhimself.\n\nThe knowledge of God and of Infinite Truth which a man has not in its\ncompleteness is a mystery to him, calling forth his respect and awe as\nhis own powers inspire his little son with a like veneration. But\nnothing forbids a man from changing the mystery of God into a knowledge\nof God, _if he have understanding capable of meeting the revelation_,\njust as there is nothing to forbid a child from making the mystery of\nhis father's knowledge his own possession if he have adequate power of\ncomprehension.\n\nEvidence _is_ a proper test of all truths possible of comprehension, but\nit is no test of the existence of Infinite Truth, by which the world and\nthe affairs of men are formed for a purpose withheld as yet in its\nentirety from the imperfect human understanding.\n\nWhere it has been given to man to penetrate some way into the knowledge\nof so-called Natural Law, a beautiful coherency in the structure and\ncontinuity of life has always been observed. The Unity of Nature, and\nthe working together of the Whole of Life, is a fact, the evidence of\nwhich has been deduced and declared over and over again in corroborative\ndetail as the results of scientific investigation. Could the history of\nthe intellectual attainments of man be to-day unrolled before his\nwondering gaze, there would, we are told, appear no break in the perfect\ncontinuity of his ascending life, but instead a perpetual adjustment of\nthe evidence of his speculative thought--of evidence so contrived as to\nkeep pace with his capacity to understand. And could his future history\nbe in a like manner revealed to him to-day; could he foresee that\nmysteries, now so incomprehensible, are yet destined to be comprehended\nby him as knowledge, we are justified in believing there would appear\nthe same beautiful coherency in his spiritual evolution which has marked\nhis material progress in the past.\n\nWhen man is ready to receive the verification of the immortality he\nhopes for, but for which he has as yet no scientific evidence, we may be\nsure it will be given to him. Signs are not wanting that this almost\nuniversal craving of the human race is not to remain for ever\nunsatisfied. Meanwhile, can we not watch one hour? The day is certain\nwhen we shall all in our own persons receive confirmation of the truth\nof our apprehensive hope for immortal life. Can we not, then, in\nacquiescence with the Will of God, which all experience teaches us to be\na directing Will for Good, rest content in the belief that because\nevidence of a truth is never withheld from those capable of\nunderstanding it, so we, when we are ready for a verification of this\ndesire of the soul, may be given the evidence for which we hope?\n\n\n\n\nIII\n\nTHE ALCHEMY OF LOVE\n\n\nONE of the most perplexing and saddening problems of life, which\npresents itself in mournful frequency to thoughtful minds, is that of\nso-called unmerited suffering. This seeming injustice, co-operative\nthroughout Nature with the struggle for existence, is a stumbling-block\nto many thinkers to whom the creed of propitiation for sin and suffering\nin the person and mission of Christ, as well as those dicta of Natural\nScience which declare the sacrifice of the weak and helpless to be a\nnecessary accompaniment of evolutionary life, appear rather as different\naspects of vicarious suffering than as reconciliating explanations of\nits compatibility with the supreme government of a God of Love. Is it\nnot the fact that a large proportion of our trouble and perplexity\nconcerning certain problems of spiritual morality has origin in our\nresentment at the seeming injustice of the operation of the law of\nsuffering? In grief and sadness of heart we cry out against the\ninfliction of sorrow and pain upon those who are made to suffer\nvicariously for the wrong-doing of others. Surely a God who wreaks\nvengeance for one man's sin upon his innocent children cannot be a God\nof Justice! Surely the dealing out of madness as the reward for\nsuperlative endeavour, strenuous idealism of thought, and consistent\nself-denial, the inflicting upon finely organised sensitive temperaments\na capacity to suffer in a measure scarcely appreciable by coarser\nnatures, cannot be by the direction of a God of Love! When we behold the\nvisitation of such mental and physical torture upon pure and upright men\nand women, whose conduct seems utterly undeserving of punishment, we ask\nourselves if such things can be in accord with the supreme government of\nDivine Love. Our hospitals and asylums are recruited largely from the\nranks of those who suffer from the wrong-doing of others. Inherited\ndisease and tainted environment set from birth a handicap tantamount to\nforedoomed life-failure upon the children of the multiplied unfit, whose\ncontinued tenancy of the earth constitutes a deterring factor in\nprogressive life. If these things are done by divine ordinance, surely\nthe laws of human justice, framed for the punishment of wickedness and\nvice, and for the maintenance of virtue and its reward, are more in\naccord with a true conception of a government of Love and Justice! Can\nit truly be the Will of God that the innocent shall suffer for the\nguilty, the pure for the impure, the just for the unjust? If so, for\nwhat end are these things ordained?\n\nMost of us have at one time or other \"withered and agonised\" under the\nrelentless insistency with which some such ideas as these have intruded\nupon our spiritual tranquillity. We try to put them aside as beyond our\nunderstanding. We tell ourselves that we lack faith, that we are not\nmeant to comprehend the mysteries of God. And yet, if the Creator endows\nHis creatures with the ability to question, and thus approach, the\nborder-land between Known and Unknown, Seen and Unseen, can it indeed be\nirreverent or presumptuous to look to Him for guidance from mystery into\nknowledge, from ignorance into understanding?\n\nIf the revelation of God be indeed a revelation throughout Nature,\nchronicled by the evolving collective consciousness of Creation; and if\nthe incarnate purpose of Love be recognisable as the vesture of the\nSpirit of Life, God; can a like unfolding of the Will of Love be\nwithheld from personal and individual understanding?\n\nIt is clear that problems of spiritual morality must be approached from\nthe spiritual plane of thought. That which pertains to the manifestation\nof spiritual consciousness and which is subject to the time-limit of\nhuman calculation must be dissociated from apprehension and\ncontemplation of the eternal verities. If we would regard life as a\nWhole, and thus attain a right appreciation of the relation of\nindividual consciousness to spiritual unity, we must learn to live in\nthe Whole. If we desire a true understanding of the government of life;\nif we would conduct aright our critical inquiry into the methods by\nwhich the law of suffering manifests the progressively revealed Will of\nLove; if we would behold this Will of Love pictured upon the face of\nlife, and receive the same spiritual illumination upon our souls, we\nmust first establish a right attitude of heart and mind towards the\ndivine revelation.\n\nDifferences noticeable between the religious and scientific\ninterpretations of certain phenomena are not necessarily fundamentally\nhostile the one to the other, since each represents an opposing point of\nview rather than a contradictory likeness of fact. Any system of\nreflective thought, registered as opinion and propagated as substantial\ntruth, may appear in opposition to any other established line of\nthought; but neither should be on this account judged as wholly right or\nwholly wrong, since each may be a perfectly correct impression of the\nthing seen, if the reflective machinery available has been properly\nemployed. For whether artistic perception be utilised as an aid to the\ndesire so to interpret Nature as to provide an endorsement of psychical\napprehension, or whether it be directed towards the production of\nevidence for the verification of intellectual conjecture, the\nalternative result of a religious or a scientific interpretation of life\nis equally dependent upon focus for its representation in kind.\n\nUnder certain unlike conditions of light and distance, two artists\nengaged in the representation of the same object produce totally\ndifferent impressions of the thing seen. Difference of focus in the\nactual outward vision; difference of personality, whereby difference in\nthe mental powers of registration, reconstruction and expression\nbecomes apparent, are together productive of difference in\nrepresentation. A discerning critic does not, however, condemn either\npicture as worthless or incorrect because the one does not resemble the\nother. He knows that a just opinion of their respective values rests\nupon his ability to gauge that relative difference of focus which is\nresponsible for their dissimilarity. The worth of his criticism depends\nupon his capacity so to focus his own point of view as to embrace and\nreconcile the differences of aspect in the representations submitted to\nhis judgment. Given this ability, he is aware that his perception of the\nreconciled differences has enlarged his own appreciation of what he is\ncalled upon to judge. His criticism becomes his own enlightenment. Thus\nit appears that true critical appreciation is based upon the focussing\nof diverging points of view into converging actuality; and only when\ninquiry is attended with such impartial discernment can elucidation\nensue.\n\nThe question of suffering, particularly of vicarious suffering, is one\nwhich, from the intimate nature of its bearing on the spiritual as well\nas on the physical aspect of human consciousness, gives rise to certain\napparent irreconcilable differences between the religious and the\nscientific interpretation of its place and meaning in the scheme of\nlife. On the one hand we have the point of view derived from that type\nof mind which cannot dissociate suffering from sin, regarding each as a\nconcomitant consequence of a derangement of the divine and originally\nperfect order of Creation by reason of the intervention of Evil in\nopposition to God's Will for Good. Such is the creed of pessimistic\nsuffering--a practical denial of the progressive action of the Spirit of\nLove. On the other hand, there is the point of view derived from that\ntype of mind which believes the susceptibility of organisms to\ncontrasting sensations to be a necessary factor in spiritual as well as\nin physical evolution. Such is the creed of optimistic suffering--the\naffirmation of the inherence of the divine Spirit of Life in all\ncreatures, whereby pain and evil are shown to be as truly ordained by\nGod as those opposing elements of consciousness known to us as joy and\ngood, to the end that for evil so much good more, for sorrow so much joy\nmore, may be evolved through the transmuting and progressive purpose of\nHis Will.\n\nHere, then, are two aspects of the phenomenon of suffering--two pictures\nof life drawn from two points of view--the one apparently so\nirreconcilable with the other as to make it difficult to realise that it\nis indeed one and the same objective which is subjected to critical\ninquiry, _i.e._ the compatibility of sin and suffering in a world\ncreated and controlled by a God of Love. But we are not justified in\ncondemning, on the score of dissimilarity of conception and treatment,\neither representation as incorrect or worthless. The point of focus is\nresponsible for their seeming contradiction. May not, therefore, some\nadjustment of our powers of critical discernment give us a point of\nfocus which shall embrace both aspects, reconcile their seeming\ncontradictions and differences, and enable us to draw one comprehensive\nconclusion from them both, to the enlightenment of our intellectual and\nspiritual consciousness? Our analytical appreciation is directed towards\na fair consideration of different aspects of a natural phenomenon. Is it\nnot possible to attain a vantage-ground above the divergence of aspects\nhigh enough to allow us to behold the spiritual and physical\nsignification of suffering as one harmonious accompaniment of spiritual\nand physical evolution, in accord with the divine directing Will of\nLove?\n\nAs, within the physical universe, sound-waves, once set in motion, must\ncirculate for ever, ripple on ripple, in widening vistas of echoing\nreproduction, unless broken in their course by contact with some barrier\ncapable of arresting and absorbing the progress of vibration; so, in\nspiritual consciousness, the influences for good and evil which emanate\nfrom all effort, whether individual or collective, volitionary or\ninvoluntary, must circulate for ever throughout Infinity, unless\nchecked, broken, absorbed, cancelled by centralization in some\ninterposing and receptive agent. And so, within the Communion of Love,\nthe saints on earth, chosen by God as worthy to co-operate in the\ndivinely appointed regenerating purpose of life, may summarise and\ntransmute the effects of evil into good by means of their own suffering;\nmay so sanctify their minds and bodies as temples of the Holy Spirit,\nthat they may be found worthy to share the passion of Incarnate Love in\nthe redemption of the world. It is the Will of God, it is the Law of\nLife, that we bear each other's burdens; that the just suffer for the\nunjust, the innocent for the guilty, the pure for the impure! Not in\nourselves or by ourselves alone can sins of commission and omission be\nexpiated; not by our own unaided efforts can we arrest the consequences\nof action. Life is a whole, and individual thought and action touch the\nwhole, and their effects are felt by the whole. We derive no virtue in\nourselves from ourselves alone. Do we not owe our very ability to\ndiscriminate between good and evil, our standard of right and wrong, our\ncivilization, our culture--nay, in short, the whole of our evolving\nrealization of the Love of God--to the collective consciousness of\nCreation, which is a continual revelation of God? Do not we stand to-day\nas inheritors of wisdom accumulated by the united efforts of mankind in\npast times, and as guardians of this, the world's increasing\nconsciousness of God, revealed throughout all Time, throughout all\nCreation? According as our forefathers struggled and attained, do we in\nour generation enter upon the inheritance of the earth. Thus the\nprogressive spiritual consciousness of the world is at once our\ninheritance and our trust. We are debtors to the past and custodians of\nthe future generations of our kind. Through the infinite condescension\nof God in employing mankind as a medium of His revelation, the privilege\nof realising the increasing purpose of His Will is placed within our\nkeeping. Made in the image of God, man is endowed with the creative\nfaculties of his Maker. The Creator wills that His creatures shall\nconsciously share in the glory of creation, whereby through the\nperfecting of spiritual apprehension is revealed the Kingdom of God. Are\nwe willing to take up the cross of sacrifice and suffer gladly with and\nin the passion of Incarnate Love? If we are indeed judged worthy of use\nin the elimination of evil by conversion through suffering of the\neffects of evil into elements of good, must we not rejoice in our\nparticipation with Divine Love in the revelation of the glory of God? If\nwe are called upon to surrender ourselves, our minds and souls and\nbodies, as a reasonable sacrifice in the service of Love; if we are\nchosen by God to suffer in Love and with Love in the progressive\nredemption of the world from evil by the translation and transmutation\nof its effects in ourselves through suffering into recreated good; shall\nwe not uplift our hearts and minds and souls in praise, prayer and\nthanksgiving, in that we are thus consciously brought into the Holy\nCommunion of Love?\n\nAll creation groaneth and travaileth together, but it is not given to\nall forms of life to suffer consciously and willingly in co-operation\nwith the divine government of life. Participation in the redemption and\nsalvation of the world through Love is the privilege of those only who\nare born into spiritual apprehension of their essential unity with God,\nand who thus become one with Him in the transmuting purpose of His Will.\nThese are they who, obeying the command of Love to resist not evil,\nbecome agents of the divine Alchemist. But the power thus to suffer\nwillingly in the transmuting process of spiritual progress implies a\ndual susceptibility of physical and psychical consciousness which is the\npeculiar privilege of mankind. The whole organic world lies under that\nlaw of suffering which ordains that the sacrifice of individual interest\nshall form the collective and increasing good of life. But to humanity\nalone as yet has been given perception and power to share consciously in\nthe divine government of Creation. As part of the organic world we are\nbound by the law of suffering, but we are not condemned to suffer in\ntotal ignorance of the purpose behind the working of the Will of God. We\nare spiritual beings, made in the image of God, and endowed with a\nbirthright of free-will. We are called upon to suffer _gladly_ in Love\nand for Love, so that the Creator may be glorified in His creatures. We\nare chosen instruments of the divine Will, but we are free to accept or\nrefuse our election into active service in the Communion of Love. Shall\nwe give ourselves to God in willing co-operation with the divine\nregenerating purpose of life? Or shall we resent the sacrifice of\nourselves in the forwarding of His Will? We are offered co-operation\nwith the Spirit of Life, whereby we may become the agents of divine\nhealing in the progressive redemption of the world, and whereby the\neffects of evil may be transmuted into elements of good. We are called\nupon to share the passion of Incarnate Love and to take up _willingly_\nthe cross of sacrifice. If we disregard the divine command to suffer\ngladly, we reduce ourselves to the level of the unenlightened brute\ncreation, thereby proving ourselves unworthy of our vocation to\nconscious and active membership of the Communion of Love, inasmuch as we\nstultify the divinely implanted powers of transmutation and redemption\nwithin us, and hinder the coming of the Kingdom of God on earth.\n\nFor, if men are responsible to a certain extent for their own suffering\nand disease of mind and body; if payment in their own persons is exacted\nas a just result of ignorance, or as the punishment of abuse of\nknowledge; yet the consequences of thought and action are not thereby\nentirely arrested. Life is a Whole, and the conduct of the members of\nthe spiritual Communion of Love must affect the Whole for evil or good.\nBy our willing acceptance of our suffering as the transmuting agent for\nthe conversion of the effects of ignorance and of active evil into\nelements of recreated good; by our endeavours to add to the world's\naccumulating consciousness of the Love of God by means of our own\nrightly directed thought and action; by our readiness to suffer in\nourselves the physical and psychical effects of evil, and translate them\ninto good, may we not prove ourselves more worthy of our high vocation\nto the Communion of Love?\n\n\n\n\nIV\n\nTHE HERITAGE OF PAIN\n\n\nIN the foregoing pages has been set forward some attempt to explain how\nthe transmuting action of the creed of optimistic suffering operates in\na progressive revelation of the spiritual unity of the Whole of Life,\nwhereby pain appears as the agent of the Will of a God of Love in the\nconversion of evil into good, and whereby the perfecting consciousness\nof Creation may be drawn into willing co-operation with the Creator.\n\nSuch an interpretation of the presence of evil and pain in the world is\nin agreement with that advanced by Science in support of the supposition\nthat evolutionary growth entails the susceptibility of organisms to\ncontrasting sensations. But is it also compatible with that other\nexplanation of the origin of evil which holds the sin of Adam\naccountable for the suffering of the whole world, and upon which is\nbased the ecclesiastical doctrine of the need of the Christian\nAtonement?\n\nWhile affirming the interdependence of sin and suffering, there is drawn\na careful distinction between the two, observation of which is necessary\nby the man who would avail himself of the Church's aid in the salvation\nof his soul. Supported as allegorical truth, if not as actual historical\noccurrences, the Hebrew legends of the Creation and the Fall have been\nadopted as an explanatory foundation for the need of a new covenant\nbetween man, whose sinful conduct marred an originally perfect world,\nand his justly offended Deity.\n\nBefore the advent of Christ the souls of men are held to have been in\nbondage to the spirit of evil. But through the death of Christ the wrath\nof God was appeased, and redemption of the sins of all who should\nacknowledge His redemptive power was secured.\n\nThe Catholic Church, as the accredited representative of the divine\nauthority of Christ, teaches that by sacramental agency men may obtain\nremission and absolution of sins. But there is no concomitant remission\nof suffering, which is the consequence of evil-doing. The painful labour\nof men and the travail of women are the result of sin committed by their\nprogenitors, Adam and Eve. It is one thing to forgive a wrong action,\nbut another to arrest its mischievous effects. Man, having marred God's\nscheme of Creation, must suffer to the end of time from the ineradicable\npresence of evil in the world, although individual responsibility for\nits existence is secured by belief in the power of absolution claimed by\nthe Catholic Church in the carrying on of Christ's mission of\nredemption.\n\nEcclesiasticism hails Christ as the Saviour of the world, inasmuch as\nHis death was a sacrifice sufficient to atone for the sins of all men.\nBut it is reserved for Science to confirm the truth of this spiritual\nrecognition of the Divine Redeemer, Love, by evidential testimony\nadduced from proven facts of so-called natural law, whereby Christ is\nseen as the expounder of doctrine that controverts the theory of evil\nand suffering as opposing forces to the Will of a God of Love, and\nreveals their purpose in the spiritual evolution of mankind.\n\nTo the scientific mind, sin is non-existent apart from recognition of\nmoral law. Reason asserts that a knowledge of evil is necessary to a\nknowledge of good, discrimination between the two being preliminary to\nthe establishment of moral law; that such discrimination is chiefly\nobtained through the sensibility of organisms, the degree of whose\nsusceptibility determines their relative positions in the evolutionary\nscale--a degree which terminates in man, who manifests the highest\nconsciousness, estimated by his ability to feel, and the highest form of\nintelligence of any known creature.\n\nAlthough sensory consciousness may be regarded as a register by which\nthe relative positions of organisms in the evolutionary scale may be\ndetermined, the increasing inability to speak positively with regard to\ndistinction between living and non-living matter forbids any dogmatism\nas to the impropriety of applying the term \"conscious\" to the inorganic\nworld.\n\nIt is, perhaps, here permissible to suggest a possible point of\nreconciliation between the natural desire of men to obtain evidence of\ntheir spiritual survival of organic decay and that disregard of\nindividual importance and advantage which is characteristic of a purely\nsecular interpretation of the laws of Nature. The Christian, whose creed\nincludes immortality as the birthright of his soul and the crown of his\nreligious faith, resents the exclusion of all personal interest from the\nconsideration of natural phenomena. For instance, with regard to the\neffect which physical death is supposed to exercise on his\nindividuality, Science and Religion, regarding the phenomenon from\ndifferent points of view, appear to be in opposition of opinion. But is\nthis really the case? Is there not in reality fundamental unity between\nthe secular and sacred aspects of all natural phenomena?\n\nIt has been suggested that the sliding scale of physical consciousness\nhas its psychical counterpart in moral ideals, from which the\naspirations and perceptions of men reach out towards spiritual\napprehension. Can endorsement of this supposition be drawn from the\nrealm of Natural Science? What reasonable evidence is forthcoming in\nsupport of the conjecture?\n\nAlthough dogmatic distinction between the organic and inorganic kingdoms\ncan be of no permanent value (since what is to-day classified as\nnon-living matter may possibly to-morrow be declared to belong to the\norganic world), yet there is justification--drawn from observation of\nthe simple characteristics of clearly defined organic and inorganic\nmatter--for remarking the former to be distinguished by apparent\nsensory consciousness, which may therefore be called an active\ningredient of manifested life; but the latter shows no such apparent\nconsciousness, and can therefore be called a passive ingredient. Both\nforms of matter react upon each other, and are inextricably present in\nlife contemplated as a whole. And both forms of matter are\ninterdependent upon a logical sequence of action, by which the supreme\nSpirit of Life pervades and controls all manifested life. By this\nmaintained interaction, perpetual manifestation of life is carried on,\nand the cycle of Birth and Death as a recurring demonstration of being\nis shown to be the transmuting accompaniment of the progressive will of\nthe Spirit of Life. Continuance of sensation in an individual is\ndependent upon the maintenance of correspondence between its\norganisation and its environment, cessation of which is synonymous with\ndeath. In other words, matter hitherto possessing an individual\nconsciousness, manifested by response to its environment, is resolved\ninto particles of matter which show no united susceptibility to\nenvironment, and which are therefore not deserving of description as an\nindividual living organism. Conversely, birth is a resolution of (in the\nabove sense) inorganic matter into organic.\n\nThe more complicated an organism the wider its environment, and to the\ndegree of its susceptibility the more liable to resolution into\ninorganic matter, unless a corresponding degree of ability to protect\nitself from danger continues to accompany its evolution. In the case of\nman, knowledge of how to maintain his bodily health must keep pace with\nintellectual development if the balance between physical consciousness\nand psychical apprehension is to be properly sustained. Psychical\napprehension can be translated into physical comprehension only through\nthe medium of sense, and appreciation of the meaning and value of\nspiritual life through the medium of the brain. Health of body is\nnecessary for health of mind, and the co-operation of mind and body is\nnecessary for the apprehension of spiritual truths.\n\nNow consciousness, both in its physical and psychical aspects, is\nmanifested by the response of an organism to its environment, and in the\ncase of organisms characterised by the possession of brain, more\nparticularly by the power to register sensation. Human consciousness is\nachieved largely by an ability to perceive and register _contrast_ in\nthe impressions conveyed to the understanding, and it is the exercising\nof this faculty which leads to an established recognition of Moral Law.\nAppreciation of the existence of shadow and darkness presupposes the\nexistence of light, and distinction between these contrasts is\nsummarised by the sense of sight. In like manner, the perception of\ntruth rests upon the power to recognise falsehood, and an estimation of\nwhat constitutes honesty on a corresponding idea of dishonesty. The\nsensation of pleasure is obtained from the possession of a\ncorrespondingly acute capacity to feel pain, discrimination placing\nvalue on either polaric contrary proportionate to the sensory capacity\ninvolved. In short, the register of abstract qualities is more or less\ndependent upon an appreciation of their antitheses--the moral worth of\nvirtue being determinable by the degree of perceptive discrimination\ndisplayed in recognition of its contrast. Just as vision is a result of\nlight, only known to us as vision and formulated as such by reason of\nits contrast or absence, darkness, which spells blindness, so the idea\nof good is only known to us by force of its contrast, evil. Registration\nof the alternating sides of the swing of this polaric machinery of sense\nmakes for an advance in moral and spiritual, as well as in physical\nconsciousness. Evil, on the moral plane of consideration, is as entirely\na result of ignorance and absence of good as blindness on the physical\nplane of actuality is the consequence of perpetual darkness, or\ninsensibility to light. The negative elements of both conditions possess\na potential possibility of transmutation into positive elements--the\noperation of psychical and physical alchemism forming the dual\nrevelation of a God of Love, whereby those who are blind in spirit and\nbody are made to see, to the end that the whole consciousness of man may\nbe confirmed by his increasing knowledge of the glory of his Creator.\n\nTo be unable to suffer would entail insensibility to pleasure, and no\nmoral meaning could in this case be evolved from and attached to the\nidea of feeling. But it is precisely by reason of his attainment of a\nhigh degree of consciousness, manifested by the ability to register\nsensation, that man can claim a comparatively high position in the\nevolutionary scale; and if suffering and death be indeed a result of his\nprehistoric interference with an originally painless scheme of Creation,\nit is difficult to reconcile the benefits he appears to have thereby\ngained with the idea of such being a punishment for his wrong-doing\ninflicted upon him by God. For since perception of contrast in abstract\nquality is absolutely necessary for the obtaining of conscience on the\nmoral plane of thought--that is, for recognition of good and evil, and\nfor the ability to transmute evil into good--it follows that where such\nperception does not exist there can be no moral responsibility attaching\nto individual action, no possibility of attaining a dominant spiritual\nconsciousness, and no question of sharing the redemptive mission of\nLove. In the words of Christ, \"If ye were blind, ye should have no sin:\nbut now ye say, We see; therefore your sin remaineth\" (St John ix. 41).\n\nIt is conceivable that just as that which to the eyes of men appears as\ndarkness is not in the same degree dark to creatures whose habits have\ndeveloped visual organs differing from those of man, so on the moral\nplane that which appears as evil to one man may to his differently\ndeveloped brother seem less evil, and to creatures less highly organised\nthan man, even good. No quality, physical, moral or spiritual, can be\nrestricted or finally actualised; and no one man's opinion of what is\nestimable can stand as a perfectly true expression of any but his own\nideas.\n\nTo sum up. The existence of pain is as necessary to the appreciation of\npleasure as the existence of evil is to the appreciation of good.\nTherefore we may regard the sliding scale of consciousness as a register\nof sensation, a scale adapted to actual physical life and necessary for\nits continuity and development; and a scale which has its exact\npsychical counterpart in moral ideals, from which the evolving\naspirations and perceptions of men reach out towards spiritual life. The\ndegree of all quality, physical and moral, appears to be primarily\ndependent upon the capacity to feel--the capacity of consciousness. And\nupon the perception of contrast rests the possibility of attaining to a\ndominant plane of spiritual consciousness, and the power to become an\nactive and willing agent in the divinely ordered transmuting,\nredemptive, and progressive government of life.\n\nIt is especially with regard to the spiritual consciousness of man, and\nof man's participation in the divine government of life, that the\ndoctrine of Christ controverts the idea of suffering as an evil. In His\nverbal teaching, and in His rite of communion established as a symbolic\nepitome of His spiritual convictions, there is a clear acknowledgment of\nthe fundamental unity of Nature--a basic point of argument which is also\nadopted to-day by every scientist in all departments of research. Christ\nlaid particular emphasis upon the spiritual unity of man with God, He\nHimself speaking as a son of God--a manifestation of the divine Spirit\nof Life. He urged the following of His example upon His disciples,\ntrying to open the blind eyes and deaf ears of men who had as yet so\nimperfect an understanding of spiritual things. He tried to teach them\nto look at life from His point of view. Did He not regard the son of man\nas the expression of God, recognition of which spiritual truth gave\nHim, as it can give to all, assurance of eternal life? The Spirit of\nLife which is in every man cannot die, for it is part of God, who is\nLife without beginning and without end. Only the expression or medium of\nspirit, only the finite form, is mortal. Spirit is infinite and\nimmortal.\n\nSuch sayings as the following, attributed to Christ and His disciples,\nare expressive of the relation of man to God, and each may be seen to\nform a logical corollary of the other:--\n\n\"I and my Father are one\" (St John x. 30). This is the simple summary of\nChrist's conviction of fundamental union between the Spirit of Life,\nGod, and manifested being.\n\n\"My Father is greater than I\" (St John xiv. 28) expresses the fact that\nthe Spirit of Life as a whole is greater than its manifested parts,\nalthough those parts are contained by the whole and are at one with the\nwhole.\n\n\"He that hath seen me hath seen the Father\" (St John xiv. 9). Here\nChrist speaks of Himself as a manifested part of the Spirit of Life, in\nwhich sense every man can see in his fellow-creatures the same\nmanifested Spirit, who is God. He who looks at the son of man as the\nincarnate Son of God is following the example of Christ, who taught the\nbrotherhood of man.\n\n\"No man hath seen God at any time\" (St John i. 18)--shows the futility\nof imagining it possible to confine the supreme Spirit of Life in any\none form at any one period of time. All form is manifested Spirit, but\nthe Spirit of Life is not only in all, but over all.\n\nThe following, among very many other sayings, are also susceptible of\nthe same interpretation:--\n\n\"I came from the Father, and am come into the world; again, I leave the\nworld, and go to the Father\" (St John xvi. 28).\n\n\"As the Father hath life in himself, so hath he given to the Son to have\nlife in himself\" (St John v. 26).\n\nThis doctrine of Christ, indicative of His sense of union between God as\nthe supreme Spirit of Life and of individual being--a union unbroken by\nthe incidents of birth and death attendant upon the manifestation of the\nSpirit--harmonises with the scientific doctrine of the unity of nature,\nand if accepted as a fundamental clue to His reported words and deeds,\nvery many of the difficulties and supposed inconsistencies apparent in a\npurely ecclesiastical interpretation of His person and mission melt\naway, leaving a beautiful coherency of religious truth in accord with\nthe revelations of natural science.\n\nWhen men look at life from Christ's point of view, thereby attaining\nrecognition of God as their Father, they become spiritual creatures who\nhold the moral responsibility of their beings in trust to the Spirit of\nLife. Christ lived in advance of the intellectual thought of His day,\nhaving intuitive knowledge of the unity of nature, but no scientific\nevidence to offer in its support. But His life and doctrine afford\nconvincing illustrations of His spiritual convictions, and the key to\nthe mystery of His miraculous works of love may perhaps be found in our\nrealisation of His sense of kinship with all living creatures. His\nacquiescence with natural laws, known by Him to be the working of the\nwill of the Spirit of Life, gave Him influence over all persons with\nwhom He was able to establish a spiritual relation--with all who were\nwilling to co-operate with Him in the alchemistic law of love. His own\nself-command gave Him dominion over those weaker than Himself, who did\nnot resist His will, who, in the language of Scripture, \"had faith in\nHim.\" Without such faith we are told He could do no mighty works. But\ngiven this receptive attitude of mind, He was able to infuse strength\ninto a sick person and thus to stimulate the Spirit to resume its normal\ncorrespondence with the functions of the flesh.\n\nRealisation of union with God as the supreme Spirit of Life entails an\nawakening to the significance of the unity of nature, and calls for an\nadjustment of the physical equipment of sense into accord with what is\nperceived to be the will of the Spirit of Life. With the desire to be at\none with the Will of God, consciousness of those influences hitherto\ndimly apprehended to control existence as though by autocratic law,\nwidens into perception of a progressive government of the whole of life,\nin the ordinance of which men may take an active part. Here, surely, is\nthat recognition of God possible to all, to which Christ referred in the\nwords, \"God is a Spirit, and they that worship him must worship him in\nspirit and in truth\" (St John iv). This is that heaven of light and\ntruth, to be excluded from which is to dwell in the outer darkness of\nspiritual ignorance. And this is the new birth unto righteousness with a\ndeath unto sin which is the epitome of the ethical teaching of Christ.\n\nBut, it will be asked, how does this view of life eliminate suffering as\nan evil from the world? How can it be shown that disease and death, the\nfear and danger of which cast a perpetual shadow over life, are not evil\nthings, responsible as such for the suffering of all creatures? Granted\nthat man has attained his present high position in the evolutionary\nscale chiefly through his ability to feel, to suffer; granted that the\nestablishment of morality, brought about largely by registration of\ncontrast in sensation, leads directly to realisation of spiritual life;\ngranted that we may be privileged thereby to exercise a transmuting\ninfluence upon evil and its effects, thus making us partakers in the\nprogressive government of life; if our future evolution, proceeding on\nthe same lines of development, entails an ever greater capacity to\nsuffer, is it a desirable thing? Have not less highly organised\ncreatures, with correspondingly lower degrees of consciousness and with\nless knowledge of the governing principle of life and their own\nresponsibility towards that government, happier lives than men? Whither\nare we tending? What is the ultimate goal of the recurring cycle of\nbirth and death, manifested by the operation of natural laws, in the\ngeneral scheme of life in which the evolution of man is but a part?\n\nThe welfare of individual man has no meaning apart from its relation to\nthe benefit of mankind as a progressive whole. If a man participate in\nthe common habits of his fellows, he must take his share in those\ndangers to individual existence which the development of his race\nnecessitates. The advantages which we to-day derive from our employment\nof social and scientific contrivances common to civilised communities\nhave been wrought from the effort and suffering of men of past times. We\nare debtors to our ancestors who, by their own labour and sacrifice,\nhave given us a better equipment for the battle of life than was their\nown inheritance from their forefathers. We are under an obligation to\nour race which, whether we discharge it willingly or no, is drawn from\nus by the operation of forces beyond our own control, as the just\nequivalent of our gain. We cannot separate ourselves, humanly speaking,\nfrom our kind. Inasmuch as the spirit of humanity reaches out towards\nimmortality from one generation to another, our lives are not our own.\nRather are they hostages to fortune, to that evolutionary principle\nwhich, while allowing us as individuals to participate in the benefits\nactualised to-day as the results of the labours of past generations of\nmen, also exacts from us our own contribution towards the slow\nperfecting of our kind.\n\nIt is indubitable that suffering is an important factor in the evolution\nof the mind as well as of the body of man. Inefficiency and defect in\nscientific and social contrivances are made apparent by accident, which,\nhaving entailed human suffering, is therefore productive of effort to\nrectify the cause of danger, and thus of reducing the risk of further\npunishment.\n\nCould perfect correspondence between an organism and its environment be\nperpetually maintained, physical death could only occur as the final\nstage in the gradual decline of the medium of the spirit. Such natural\ndissolution appears to be part of the order of manifested life,\nrequisite for its continuity and for the evolution of species, and\nnecessary for the development of the spiritual desire for immortality.\nIt is not of necessity a painful process, since the slow decline in\nphysical vitality implies a corresponding decrease in sensibility, or,\nin other words, a decrease of physical consciousness. Premature death,\nthe result of disease and accident, and accompanied by more or less\nsuffering, constitutes the wages of ignorance, and only in this sense\ncan pain and death be said to be a punishment for sin inflicted by God.\nIf man, individually and socially, does not know how to protect himself\nfrom danger, he must pay the penalty for ignorance. Only a perfected\norganism, maintaining a permanent correspondence with its environment,\ncould be permanently capable of combating physical death. And since the\ncycle of the birth and death of all forms of life constitutes the\ncentral principle of natural law, it is difficult to imagine an eventual\neternal preservation of individual physical life to be the ordained end\nof the evolution of humanity.\n\nWhen life is looked at as a whole--a point of view entailing perception\nof God as the supreme Spirit of Life informing and governing all\nmatter--there appears no injustice in the suffering of the human race,or\nof other organisms whose evolution requires their conscious\nsusceptibility to environment. Men must suffer for their ignorance in\norder to become wise, and to get wisdom they must eat from the tree of\ngood and evil. Those who are ignorant of what is necessary for the\npreservation of health receive the wages of their imperfection--suffering,\nand premature death unto the third and fourth generations--not as the\nvindictive vengeance of an offended Deity, but as the remedial\nvindication of a persisting will of love, a transmuting process which\nmust endure until the result of fatal ignorance is expurgated from a\nprogressive world.\n\nIf individual thought, individual free-will and action, were more\ngenerally recognised to be the prime factors by which human evolution is\nforwarded or deterred; if concern for the preservation of individual\nadvantage were dominated by a desire to promote the welfare of the race;\nif the willing transmutation by vicarious suffering of the effects of\nevil into elements of good were more readily accepted as the privilege\nof the members of the communion of love; we are justified in believing\nthat unnatural suffering and death, with their manifold accompaniment of\nsorrow and fear, would be gradually eliminated from the lives of men\naccording as they grew into a more perfect wisdom and understanding of\nthe meaning and purpose of life.\n\nLike Christ, we must be perfected through suffering. The whole creation\ngroaneth and travaileth together, to the end that the incarnate purpose\nof life may be fulfilled, and that the increasing sum of the spiritual\nconsciousness of creation may be brought into co-operation with the\nDivine Creator and so actively and willingly share in the divine\ngovernment of life.\n\n\n\n\nV\n\nTHE VESTURE OF GOD\n\n\nWHEN Paul of Tarsus reproved the men of Athens for ignorantly\nworshipping an unknown God, he was virtually denouncing the tendency\ntowards idolatry which is inherent in all religious symbolism. Public\nworship of an unknown and unseen God must be more or less symbolic in\norder to express any particular idea of the nature of the supposed\ndivinity. But a stranger in a strange land, uninitiated into the\nsymbolism of the religious faith there practised, is apt to infer\nidolatry in the ritual he witnesses simply because he cannot\ndiscriminate between the thing seen and its esoteric significance. The\nprogramme of Christianity delivered by St Paul to the Athenians\npractically excluded ceremony as a necessary accompaniment of worship.\nHe preached a known God, a seen God, revealed in the person of Jesus\nChrist, and requiring no likening unto gold, silver, or stone images,\ngraven by art and men's devices.\n\nIt is noteworthy that every religion in its infancy is but sparely\nattended by forms and ceremonies, the more or less elaborate ritual that\naccompanies its subsequent growth being an almost inevitable result of\nits consolidation into a definite creed which shall stand as the\nsupposed likeness of its original spiritual conception. This rise of\nritual is largely responsible for the need of periodical reform which is\na common occurrence in the development of every religion that has\noutlived its infancy. The history of Christianity, with which alone we\nhave here to deal, affords recurring examples of agitation directed\nagainst a perverted religious symbolism--a dangerous degeneration which,\nby crushing the spirit beneath the letter of observance, leads to\nhypocritical and idolatrous practices.\n\nIt is difficult to think that St Paul, when condemning the symbolic\nworship of the Athenians and Ephesians, foresaw the growth of that\nelaborate ritual, formulated gradually as symbolic evidence of Christian\ndoctrine, which has become so inextricably a part of the Catholic faith\nas taught in the Church to-day. Christ's remark, \"Except ye be\nconverted, and become as little children, ye shall not enter into the\nkingdom of heaven\" (Matt. xviii. 3), might with advantage be applied to\nreligious organisations as well as to individuals. But although as a\nreformer of the Jewish faith He denounced symbolism, which had become\ncorrupt, inasmuch as undue stress was laid upon the letter to the\nneglect of the spirit of the law, He yet submitted to the ordinance of\nthe law in all particulars, perceiving that a proper attention to the\nspirit did not necessarily entail neglect of the letter of its\nobservance. He was a reformer, not an iconoclast. He came not to\ndestroy, but to fulfil. But His outspoken denunciation of the\nhypocritical and idolatrous practices of the Scribes and Pharisees\nroused an active hostility to His teaching, since reversion to the\nsimple ethical principles such as was advocated by the later prophets,\nwith a proper appreciation of symbolism as symbolism, implied the\ndownfall of those whose tenure of authority over the masses of the\npeople depended upon the strict maintenance of a complicated and\nmystifying ritual.\n\nSymbolic worship is an attestation to an unseen God, its ostensible\npurpose being of course that a gradual revelation of God may be\nvouchsafed to the pious devotees of sacraments and ceremonies. The\ninaugurator of a rite, desiring to express his ideas of abstract or\nabsolute truth, contrives a symbol, a work of art that shall stand as\nthe likeness of his thoughts--a likeness capable of carrying\nsignificance according to the discriminating intelligence of all who may\nbehold it. He cannot be held responsible for any subsequent confounding\nof his artistic symbol with its esoteric meaning; but to those who\ncannot distinguish between an image and its significance--who interpret\nthe letter as synonymous with the spirit of a rite--the observance of\nsymbolic worship becomes perforce an introductory step towards idolatry,\nthe practice of which is fatal to intellectual and spiritual progress.\n\nNot only with regard to religion, but in every branch of art, in the\ncommon habits of daily life, in the very language that clothes thought,\nthis dangerous tendency of the human mind towards idolatry may be\nobserved. Thus, worship of beauty for beauty's sake is idolatrous. But\nits recognition as the outward sign of inner grace is one of the lay\nsacraments of life which link the real to the ideal realm of thought and\ngive an added glory to human existence. Is not man a dual creature? Is\nnot his body an artistic expression of the divine Spirit of Life, in\nwhose likeness he is made? And are not his works representations of his\ncreative and executive powers, even as the works of nature are\nrepresentations of the supreme Spirit of Life?\n\nThe minds of individuals, as of races, find expression in their works,\nthe worth of all artistic symbols of endeavour (whether of so-called\nsecular or sacred significance) being determined by the evidential\ntestimony they convey of abstract and absolute truth. Now, illumination\nof unproven supposition being prefatory to its establishment as fact,\nthe evidence of things unseen and unknown is resolved into the\nfoundation of comprehension. The execution of a work of art is only\ntruly estimable when its realism affords an adequate expression of its\nmaker's mind--when, in short, it forms the outward sign of inward\nmeaning, and is recognisable as such.\n\nThus considered, words stand as symbols, language being evidence of\nthought. The extent of a man's vocabulary may be taken as a fair\ncriterion of his ideas about the things of which his words are the\nexpression, always supposing he does not fall into idolatrous worship of\nwords as words, to the neglect of their proper significance and value.\nAgain, figures as symbols of calculative thought, while valueless in\nthemselves, are of inestimable importance when rightly utilised as an\neffective means to an end. Through the science of mathematics, the\nrelation between magnitudes only conceivable to the mathematician by his\nemployment of calculative symbols, can be correctly ascertained, and a\nworking hypothesis for practical purposes thereby obtained. Mathematical\nformul\u00e6 thus regarded appear as the outer signs of a reasoning process\nthat resolves the unseen and unknown into proven facts.\n\nThe rituals of religious creeds, regarded as combinations of symbols as\ninfinite in variety and arrangement as the needs of men, may surely be\ndesignated as works of art if it be remembered that admiration and\nimitation of natural objects is mainly responsible for the conception of\nthose several deities whose supposed supernatural authority forms the\nsummit of each particular creed, and whose character stands not only as\na summary of a people's appreciation of what is admirable in human\nconduct, but also as an expression of artistic feeling.\n\nGrowth of art is proportionate to intellectual development. That is to\nsay, expression follows conception--a precept evidenced by the\nprogressive works of men, which bear witness to their makers' increasing\npower to give utterance to what has hitherto been unutterable because\nincomprehensible. Thus considered, symbolism appears as the _alphabet of\ntruth_, whereby men may read the history of past days, and write the\nrecord of their own achievements in the Book of Time. It is the link\nbetween seen and unseen, real and ideal, knowledge and mystery, finite\nand infinite. It is the seal of divinity set upon man who, made in the\nimage of God--an artistic expression of the supreme Spirit of Life--is\nendowed with the attributes of his Creator, thereby enabled to manifest\nhis creative energy in his own works of art and so to offer continual\ntestimony to the indwelling and divine Spirit of his life. Thus the\nglory of the Creator is made visible to His creatures not only in the\nwonders of the natural world scientifically revealed in the course of\nintellectual development, but also in a correspondingly progressive\nspiritual revelation of essential truth behind the vesture of symbolic\nbeing.\n\nContemplative life is to men the reflection of their minds, Nature\nacting as the mirror of those mental visions which connect thought with\nspiritual perception. And since psychical ideals are regulated by\nintellectual limitations, _understanding_ of spiritual truths must be\nproportionate to intellectual insight.\n\nJesus Christ offered no evidence of the essential truth of His spiritual\nconvictions save by symbolism. Like all idealists, He sought by means of\nart to convey His ideas to the understanding of His disciples. This was\ndone in three ways. He spoke in parables; His actions were dramatically\ncontrived to illustrate His verbal teaching; and He ordained a\nceremony, the performance of which should perpetuate the epitome of His\ndoctrine. His view of life being the reflection of His spiritual ideals,\nand more or less dependent upon His intellectual perceptions, it was\nnecessary, in order to make others see as He saw, to teach them to look\nat life from His point of view.\n\nHe saw the earth and the fulness thereof as the outer sign of the\nsupreme Spirit of Life--Nature being the vesture of God, the cloak of\nspirit, making all creatures likenesses of God and manifestations of the\ndivine will. God's works of art--natural phenomena--are variously\ninterpreted, because men's spiritual perception is regulated by their\nintellectual capacity to understand what they perceive. In the same way\nthe symbolic works of art employed by Christ to illustrate His teaching\nare variously interpreted according to men's ability to grasp the true\ninner meaning behind the vesture of parable and ritual. His symbolic\nteaching was interpreted literally by the materialists among His\naudiences. Only a few understood that He spoke in parables, and that His\nactions were intended to illustrate spiritual truths. Even His chosen\ndisciples failed sometimes to distinguish between the outer signs of His\ndoctrine and their inner significance. But Christ looked to the future\nfor a wider acceptance of His gospel of love and its application to the\nwhole scheme of life. He foresaw that by the spirit of truth inherent in\nall knowledge and emanating from the supreme Spirit of Life, His\nteaching would be tested and purged of whatever false interpretations\nidolatrous generations of men might place upon it. \"Heaven and earth\nshall pass away, but my words shall not pass away\" (Matt. xxi. 35).\nTruth is not bounded by the duration of men's finite term of earthly\nlife.\n\nFor the sake, therefore, of unborn generations of men He desired to\nsafeguard the perpetuation of His ideas of truth, so that they might\ncarry their message to a future and more spiritually minded age. Would\nnot a comprehensive symbol, a rite, carrying significance proportionate\nto the discriminating intelligence of those who should witness it,\ncombat the danger of His doctrine becoming irretrievably corrupted? The\nfoundation of His gospel of love lay in His sense of union between God\nas the supreme Spirit of Life and individual being--every form of life\nappearing to Him as a manifestation of God and a part of the Divine\nessence. The symbol He contrived must be closely associated with Himself\nand with this doctrine. It must be the likeness of His idea, and as a\ntrue work of art it must be capable of conveying its meaning to all able\nto recognise a spiritual truth beneath its outward form. It must be the\nepitome of all that was of vital importance in His teaching. It must be\nsuited to all countries, and to all manner of men at all times. And in\norder to ensure its faithful perpetuation, it must be inaugurated as a\npersonal memorial of Himself, to be celebrated through all ages as a\nsymbol of the spiritual unity of life. What more fitting material for\nHis purpose than the common daily food and drink of people of all\nclasses? What could better illustrate the bond of union existing\nthroughout Nature than a ceremony which should show how living creatures\nare sustained by the fruits of the earth, and which should emphasise the\nfact that animate and inanimate Nature is pervaded by the same Spirit of\nLife which works through a recurring cycle of birth and death for a\nperpetual manifestation of God, _who is Life_, the vital principle of\nbeing? What could better illustrate this Spirit of Life dwelling in\nmen's bodies and making them temples of God than a rite which drew\nattention to the fact that nourishment of the body is necessary for the\ncontinuance of the manifestation of the Spirit? Bread, the staff of\nlife, is in some form or other the daily food of all peoples. The\ntilling of the fields, the garnering of the grain, the grinding of the\ncorn, bring men into intimate relation with Nature, and fittingly\ndemonstrate that connection between natural laws and the lives of men\nfundamental to their existence and necessary for the maintenance of\nlife. The vine served as the subject of some of Christ's most beautiful\nparables; it was an object of familiar interest to the people of Jud\u00e6a;\nits cultivation was associated with the habits of their daily lives. Its\nfruit was thus another suitable symbol of intercommunion between the\nproducts of the earth and the bodies of men.\n\nThe accounts of the inauguration of the rite of communion given by St\nMatthew, St Mark, and St Luke agree in the statement that it occurred\nwhen Christ and His disciples met together to celebrate the Feast of the\nPassover, immediately before the betrayal by Judas. The occasion was\nclearly chosen by Christ as suitable in all respects for the institution\nof the ceremony He had conceived as adequately embodying a symbolic\nepitome of His doctrine. Throughout His mission He had rigorously\nobserved the letter of the Jewish law, it being in accord with His\noffice as a reformer of a distorted religious symbolism to utilise\nexisting ritual in order to expatiate on its neglected spiritual\nsignificance. The keeping of the Passover with His twelve disciples\ncould be made to signify very much. It would be the last Passover He\nwould keep with them. Nay, more, it would be the last meal. When the\nFeast next occurred this present celebration would be remembered as the\nlast occasion when He had broken bread with them. All that He had then\nsaid and done would be graven on their memories as the last words and\ndeeds of their beloved Master before He was taken from them to undergo\nHis trial and death. He would appeal, therefore, to their affectionate\nmemory of Him in order to induce a faithful performance of the rite He\nwas inaugurating. Though they might fail to grasp its full spiritual\nsignificance, their attachment to Him would ensure the carrying out of\nHis command to fulfil it in memory of Him. If the faithful celebration\nof the rite were secured, there was made possible a fuller understanding\nof its meaning by future and more enlightened generations, who would\nsubject His doctrine to the test of the Spirit of Truth, proceeding from\nthe supreme Spirit of Life, and inherent in all knowledge.\n\nSt John gives no account of the institution of the rite at the time of\nthe Passover, although he alone of the four Evangelists reports Christ's\nverbal teaching of the doctrine thus embodied on occasions other than\nits inauguration as a symbol of communion. In the sixth chapter of his\ngospel we find Christ reported as using the same symbolic phraseology\nwith regard to His flesh and blood that He employed in His speech\nintroducing the rite at the Last Supper. We read of the disciples and\nthe Jews disputing Christ's words, interpreting them literally, and\ncalling forth His explanation that \"It is the Spirit that quickeneth;\nthe words that I speak unto you, they are spirit and they are life.\"\nNotwithstanding the implied injunction that His doctrine of the unity of\nlife was to be interpreted in a spiritual sense, we find that \"from that\ntime many of his disciples went back, and walked no more with him.\"\n\nSince then, how many literal interpreters of Christ's symbolic\nutterances have turned aside from following after Him, and have been led\naway into idolatrous worship of the letter of His teaching to the\nneglect of its spiritual significance!\n\nIt would appear that the symbolic epitome of the doctrine of communion\nhad been conceived by Christ some time before He introduced it as a rite\non the occasion of the Last Supper; that the idea had already been\nverbally expounded by Him; and that its consolidation into the form\neventually chosen was achieved as a dramatic finale to the whole of His\nprevious teaching. If the fourth gospel be the work of John, the\ndisciple whom Christ loved, it is significant that he alone reported\nthe injunction that Christ's words were to be interpreted in a spiritual\nsense. The doctrine of the unity of life, incorporated in the rite of\ncommunion, permeates the whole of the gospel, and lends strength to the\nsupposition that its writer had in some special way known personal\nintimacy with Christ. Union between God as the supreme Spirit of Life,\nand the Word as the expression of God, is the basis of its doctrinal\nconstruction; and the institution of the rite of communion, duly\nreported in the other gospels, is here shown to be the logical\nconclusion, in the form of a symbolic epitome, of the premisses adopted\nby the writer.\n\nSupposition, however, is not evidence. In order to determine the\nsignificance of the rite of communion, and thus to arrive at some idea\nof its importance in Christian doctrine, it is necessary to subject it\nto that test which Christ Himself declared to be the proper criterion of\nmerit--the Spirit of Truth. In these later days, nearly two thousand\nyears since He utilised the loving obedience of His disciples to\ninstitute symbolic evidence of the spiritual unity of life--a rite\ndesigned to give light to untold generations to come--how have men\nobeyed His injunction to test His words and deeds by the Spirit of\nTruth?\n\n\"The Comforter, which is the Holy Ghost, whom the Father will send in my\nname, he shall teach you all things, and bring all things to your\nremembrance, whatsoever I have said unto you\" (St John xiv. 26).\n\n\"When the Comforter is come, whom I will send unto you from the Father,\neven the Spirit of truth which proceedeth from the Father, he shall\ntestify of me\" (St John xv. 26).\n\n\"I have yet many things to say unto you, but ye cannot bear them now.\nHowbeit when he, the Spirit of truth, is come, he will guide you into\nall truth: for he shall not speak of himself; but whatsoever he shall\nhear, that shall he speak: and he will show you things to come. He shall\nglorify me; for he shall receive of mine, and shall show it unto you\"\n(St John xvi. 12).\n\nIn these sayings, among very many others, we have a declaration that the\nSpirit of Truth, inherent in knowledge and proceeding from God, the\nsupreme Spirit of Life, accompanies intellectual and spiritual\nevolution. Christ's doctrine was not intended only for His immediate\nfollowers and men of His own race and time. Much that was to them\nincomprehensible, much that by reason of their intellectual limitations\nHe could only teach by implication, He referred to future generations of\nmen who might discover and appreciate by the clearer light of after-days\nthe intrinsic truth of His doctrine of spiritual unity. How has His\nappeal to posterity been answered? How has His recommendation to test\nHis words by the Spirit of Truth been obeyed?\n\nIt is part of the function of scientific criticism to examine emotional\napprehension, and to corroborate or disprove by means of evidential\ntestimony the truth in spiritual suppositions. The modern view of the\nuniverse, which recognises for the elements of matter an essential\ncorrelation of principle, may thus be regarded as the rational\nendorsement of Christ's spiritual apprehension of the intercommunion and\noneness of all forms of life. That the bodies of men are reared upon and\nsustained by innumerable other forms of life; that every individual is\nin reality an aggregate of others; that Nature rests upon the continued\nintercommunion of all its parts; that no one part has power and meaning\nsave in conjunction with others; that correlation is the perpetuating\nprinciple of life; that the very universe depends upon the mutual\nsupport of its component parts--are scientific facts that have their\npsychical counterparts in the spiritual ideals contained in Christ's\ngospel of love, and are emphasised in the symbolic summary of His\nteaching--the rite of communion.\n\nLet us now take the actual words supposed to have been used on the\noccasion of the inauguration of this rite, and examine them by the\nlight of attested scientific facts:--\n\n\"Take eat, this is my body which is given for you.\"\n\n\"This cup is the New Testament of my blood which is shed for you.\"\n\nChrist spoke as an incarnate son of God, as a human manifestation of the\nSpirit of Life. His form, derived from and nourished by the fruits of\nthe earth, was in its elemental essence one with the vital principle of\nall forms of life. The bread was His body. His physical life was\nsustained by His participation in the sacrificial intercommunion of\nNature. But the time was come when His body was to suffer death. He had\nrisked His life by preaching reformatory doctrine. Now this work was\ndone. He was aware of His impending death, therefore He would not eat\nagain. But His disciples were not yet to die, for their work was not yet\ndone. Therefore He bid them eat and drink, and thus continue to benefit\nfrom the intercommunion of Nature, in which all forms of life obtain\nmutual sustenance by mutual sacrifice.\n\nThe wine was His blood. In an agricultural and vine-growing country such\nas Jud\u00e6a, bread and wine were suitable examples of nutriment necessary\nfor the maintenance of physical life. The flesh and blood of men are\ndrawn from the products of the earth, and are resolved into their\nelemental parts when the spirit is separated by death from the body.\nStarvation weakens and finally destroys the body, but nourishment\nrestores waste and makes continued manifestation of the spirit possible.\nChrist's blood had been formed from the fruits of the earth. Now it was\nto be shed. Sacrifice according to the Jewish law necessitated the\nshedding of blood. Was not the Feast of the Passover, which He was then\nkeeping with His apostles, a sacrifice of blood? But He announced the\ninstitution of a new testimony of His blood which should not only\nwitness to His death, but should show forth the victory of the Spirit\nover physical dissolution. The symbol of sacrifice was to be\nspiritualised. Whereas the old Jewish idea of worship necessitated the\ntaking of life and emphasised the shedding of blood as pleasing to God,\nthe spiritual significance of sacrifice was now re-illustrated by\nChrist's new interpretation of the sacrament of life. The kindly fruits\nof the earth; the increase of the earth; the bursting forth of vital\nenergy from the earth--was now to yield the symbolism of the communion\nof life. Not death, but life was to be emphasised as the will of God.\nThe veil of the Spirit was to be lifted, showing Nature as the outer\nsign of life, as the veritable vesture of God.\n\nIt is noteworthy that this interpretation of the rite of communion in no\nway contradicts the constructions placed upon it by the Catholic Church.\nInstead, it reconciles certain differences of opinion, and may be seen\nto offer a point where religion and science may meet in a special\nendorsement of the unity of Nature.\n\nThe doctrine of transubstantiation is coherent and reasonable if\nprefaced by recognition of God as the supreme Spirit of Life present in\nall form. It is absence of this spiritual acknowledgment that has laid\nthe teaching of the Church of Rome open to the charge of idolatry. Both\nbefore and after the \"consecration,\" the bread and wine are most truly\nthe body and blood of God if Nature be recognised as the vesture of the\nDivine Spirit. The repetition of the words spoken by Christ at His\ninstitution of the rite serve to emphasise this spiritual truth. The\nidea of _corporal_ union with Christ, obtained by partaking of the\nconsecrated elements, does not adequately illustrate the fact that all\nlife is one, and that all form is pervaded by the same one Spirit of\nLife. His body and blood is not the only touch-stone of union among men,\nsince the whole of Nature is one communion of life, wherein all\ncreatures are one by reason of their common spiritual source of life.\nThe same principle by which the fruits of the earth built up and\nsustained the human body of Christ works to-day throughout Nature. Here,\nindeed, is the outer sign of the sacrament of union, as illustrated in\nHis rite of communion. But the spiritual significance of this kinship of\nNature there made evident, although latent in the Roman interpretation\nof the rite, suffers neglect in practice, and its symbolism is thus in\ndanger of degeneration towards idolatry.\n\nThe English version inclines towards the other extreme by unduly\nneglecting the outer sign of union, thus detracting from the full\nsignificance of the rite. It does not emphasise the corporate\nbrotherhood of man, and it does not therefore appear fully in accord\nwith the scientific doctrine of the unity of Nature. In striving to\navoid the supposed idolatrous errors of Rome, the rite has been deprived\nof half its meaning. The Church of England strains towards a spiritual\ninterpretation at the expense of the actual; whereas the Church of Rome\naccentuates the actual to the neglect of the spiritual. Neither version\nattains an adequate appreciation of the fact that the rite of communion\nis primarily a symbol, whose meaning can only be properly gauged by due\nattention to both its outward sign and its inner meaning. The spiritual\nis manifested through the actual, as the infinite through the finite.\nUnderstanding of essential truth is gained through the senses, not in\nspite of them. But the word is neither of greater or lesser importance\nthan the thought. Is not the one an expression of the other, as\nNature--the vesture of God--is the expression of the Spirit of Life?\nThus, in the words of Christ: \"I have manifested thy name unto the men\nwhich thou gavest me out of the world: I have given them thy word. Thy\nword is truth\" (St John xvii.).\n\nIf God be recognised as the supreme Spirit of Life, love must be seen to\nbe the expression of life, and the perpetuating principle of life. Life\nis a whole, and the Spirit of Life pervading all form is manifested by\nthe intercommunion of all its parts. Thus, the formation of flower and\nfruit secure the perpetuation of plant life, with whose existence is\nentwined the preservation of other forms of life. With higher organisms\npropagation is achieved by the same principle of sacrificial love, the\nintercommunion of all forms of life being necessary for the continuity\nof life as a whole.\n\nThus considered, love appears as a symbol, the outer sign of the\nsacrament of life, wherein individuals are united in spirit, and as a\nconsequence of this union obtain increasing consciousness of their\nimmortality. The attainment of such spiritual consciousness entails the\nsubservience of personal identity to the consciousness of kinship with\nthe Whole of Life. Christ's gospel of love, with its repeated assertions\nof the necessity for self-surrender as prefatory to the acquirement of\nspiritual joy, finds a parallel in the pursuit of happiness undertaken\nby men and women in the occurrences of everyday life. Do not the joys of\nlove in its human relations between friends, husband and wife, parents\nand children, rest on a mutual surrender of self-interest?\n\nThe rite of communion can thus be resolved into a sacramental work of\nart, whose outer sign is love, and whose inner meaning is life. Through\nChrist's symbolic work of art, the vesture of God which manifests the\nSpirit of Life is seen to rest upon all form. The symbols chosen by Him\nto summarise His teaching are of an exact appropriateness. By His\nillustrations of bread and wine, designated by Him as His flesh and\nblood, the gospel of love and the scientific doctrine of the common\nderivative union of all forms of life are brought together and shown to\nbe the inseparable accompaniment of the whole of manifested life.\nTherefore the declaration, \"This is my body.... This is my blood ...\" is\nnot only true of the physical relationship which He Himself bore to\nNature as the vesture of the Spirit of Life, but is applicable in its\nverity to every man who, in obedience to Christ's command to \"Do this\nin remembrance of me,\" comes to recognise in his employment of the\nprescribed formula the true expression of his own union with the\nelements of Nature, and his own relation to the supreme Spirit of Life\nas a child of God, made manifest through love.\n\nChrist's words are not therefore to be repeated only as a quotation of a\nformula applicable solely to Himself as a being differing from all other\nmen, by reason of a divine origin possessed by Him alone; but as living\ntruth, capable of realisation by every thinking man and woman as an\nepitomised testimony to the essential unity of all forms of life, a\nunity manifested in form by the perpetuating principle of love.\n\nThis unity of Nature is attested by the intercommunion maintained\nbetween its parts through the mutual surrender of individual advantage\nand personal identity, which sacrifice enables the perpetuation of the\nwhole of manifested life to be carried on.\n\n\"For whosoever will save his life shall lose it: but whosoever will lose\nhis life for my sake, the same shall save it\" (St Luke ix. 24).\n\nIn these words Christ, conscious of Himself as a manifestation of the\nsupreme Spirit of Life, and speaking as Incarnate Love, urges a similar\nspiritual realisation on His fellow-men; so that they also, through\nvoluntary self-surrender in the communion of love, may obtain spiritual\nunion with the Source of Life, and become consciously clothed with the\nvesture of God.\n\n\n\n\nVI\n\nSPIRITUAL CORRESPONDENCE\n\n\nCAREFUL examination of the articles of most religious creeds reveals so\nremarkable a connection between the ideas of prayer and immortality\ninculcated therein, that in an attempt to trace and summarise the effect\nof either of these devotional outcomes of the religious sense over the\nspiritual evolution of mankind, it is expedient to subject them to a\ndual consideration.\n\nThe infinite diversity of the human mind is made strikingly apparent by\nthe different ideas of the significance and utility of prayer existing\nat various periods in the history of religion; and if this exercise of\nthe evolving soul of man be recognised as yielding the basis of those\nconceptions of human immortality which, when defined as the goal of\nestablished creeds, distinguish such from all purely philosophical\nsystems of thought, the difficulty of dissociating these two devotional\nfactors in the development of spiritual correspondence becomes even more\nclearly apparent.\n\nIt is noteworthy that most interpretations of the function of prayer,\nalthough acknowledging its fundamental purpose to be that of providing a\nmeans of direct communication between God and man, vary according to the\ndifferent conceptions of the nature of God of which prayer is the\nlogical corollary, and from which all ideas of immortality are derived.\nFor instance, the notion of God as a Person, made in the image of man,\nand endowed with his characteristics and powers in a superlatively human\ndegree, is naturally accompanied by belief in the efficacy of prayer as\na means of modifying the circumstances of life by permitting them to\ndeviate from the normal operating sequence of cause and effect, into\nirregular acquiescence with the particular and changing desires of\nindividuals. Such an interpretation of the use of prayer is chiefly\ncharacteristic of the religious history of the childhood of the human\nrace; but it also represents a type of mind surviving to-day under the\ndomination of ecclesiastical Christianity which, inculcating the theory\nthat the government of God in the world is directed towards the especial\nbenefit of mankind at the expense of the so-called \"lower creation,\" is\nlargely responsible for those ideas of inconsistency between the\nprinciples of religion and science which have led to controversial\nwarfare between these two educative influences of the human mind.\n\nMost of the conceptions of immortality which accompany belief in a\npurely personal Deity trend towards an actual epitomised realisation of\nall that appears possible to obtain from God through the medium of\nprayer. The savage, attributing to his deity the power of capriciously\ninflicting upon him pain and pleasure, misery and happiness, prays for\nthe satisfaction of his personal desires, and for immunity and\nprotection from bodily harm. His ideas of immortality hover consequently\nabout the imagined summarised reality of his prayers--Heaven being\nconceived of as a place where the human joys for which he has prayed can\nbe realised in a magnified degree for ever; and Hell as the threatened\ncompendium of all his fears, the culmination of pains and perils, to\nescape which he offers up propitiatory and supplicating prayer.\n\nIn order to guard as far as possible against verbal misunderstanding, it\nis perhaps as well to offer a definition of the sense in which the word\nprayer is here used.\n\n_The expression of the desire to correspond with the will of God._\n\nHave we not here a basic point of spiritual correspondence, from which\nman's hope of immortality may be seen to justify its conception?\n\nCareful consideration of the many and apparently conflicting methods of\nenunciating prayer leads to the observation that there exist\npractically but two great categories into which all varieties of prayer\nnaturally fall:--\n\n1. \"Prayer of Specific Petition\"--the outcome of the physical\nsusceptibilities of men.\n\n2. \"Prayer of Spiritual Acquiescence\"--the expression of the psychical\napprehensions of men working through the medium of sense into perception\nof God as the supreme Spirit of Life, revealed in form, and present as\nthe Spirit of Truth in knowledge.\n\nThe one is antecedent to the other. That is to say, prayer of spiritual\nacquiescence is a natural growth from prayer of specific petition,\nobservation of which fact offers striking evidence of the evolution of\nthe soul of man.\n\nIt is one of the foremost characteristics of youth to demand from\nestablished authority satisfaction of those mental and physical desires\nwhich growth of consciousness entails. A child naturally attributes to\nhis parents the ability to grant or to deny his requests. He receives\nfrom them all the necessaries of life; reward and punishment are in\ntheir keeping; and he therefore conceives the idea of propitiating\ntheir good-will towards him, trying by his conduct to rouse the approval\nand pleasure and avert the wrath of the parental government. He is\ndisappointed when his requests are refused or ignored, and grateful when\nthey are granted, perceiving himself at the mercy of a strength and\npower greater than his own.\n\nUnder precisely the same circumstances of ignorant youth, the so-called\n\"uncivilised man\" bows to the authority of what he believes to be\nsupernatural power exerted upon him by the gods. He is, apparently, the\nplaything of a capricious deity, who holds as clay within his hands\nthose conditions of life which bind him to his fate. Surely he does\nwisely to propitiate this authoritative power by gifts, vows, and\nsupplications; by thank-offerings for danger averted; by petitions for\nthe deliverance from threatened evil. Before all serious undertakings he\ntries by means of omens to read the will of his god towards him, even\nas the little children, studying their parents' faces, hope to discern\nthereon the propitious moment for the voicing of a particular request.\nBut there comes a time when the child ceases to be a child; when he puts\naside childish things--idle questions and unreasoning entreaties; when\nhe no longer asks in words for the satisfaction of each transitory\ndesire; when he acquiesces with perfect confidence in that loving wisdom\nof his father, which experience has proved to him to be a will for his\nown good in conjunction with the good of the whole of life; when the\nreasonableness of such acquiescence with his father's will controls his\nthoughts and pervades his consciousness; when the maturing man, looking\nout with awakened perceptions of the order of the world, recognises the\nwill of God, written upon the face of Nature, as the true revelation of\nhis own will. His mode of prayer has changed. Spiritual acquiescence has\ntaken the place of specific petition. He enters into fuller\nunderstanding of the works of his Father; he approaches communion of\nconsciousness with the supreme Spirit of Life.\n\nDevelopment of the desire to correspond with the will of God accompanies\nboth the spiritual progress of the individual consciousness of men and\nof the collective consciousness of mankind. That is to say, the\nevolution of prayer here suggested--showing how a faithful desire to\nknow and to do the will of God induces its own fulfilment by growing\nconsciousness of and acquiescence with the divine Spirit of Life--is not\nonly applicable to individual effort, but also to those combinations of\naspiration which we designate as public prayer. For if the repetition of\na sincere desire to be, say, moral, be in an individual a strong bias\ntowards morality, the office of general prayer, employed for a like\ncongregational purpose, must be capable of carrying with its rehearsal a\nsimilar inducement towards its own fulfilment.\n\nBut although a priest may give utterance to the noblest of sentiments,\nto the highest and purest aspirations of those human hearts whose\nmouth-piece he professedly is, if the spirit of sincere individual\ndesire be not instilled into the spoken prayer that is supposed to\nrepresent the congregational will, performance of the office becomes a\nmockery of its intention, its expression as surely falling into\nnothingness as the echoes of the human voice fade to silence. But when\nthe performance of public prayer is truly utilised to express the united\nwills of many individuals, such a concentration of desire must make for\nfulfilment by means as purely natural as those by which the laws of\ndemand and supply operate in life--the medium between desire and its\nfulfilment being the operating power of will. If the efficacy of public\nprayer were more generally recognised, surely there might be added to\northodox liturgies an increasing power which would illuminate the idea\nof the divinity of man, witness to the glory of the government of God,\nand bring into a union of love the souls of the children of God. For\nword is the fruit of the Spirit which brings into being the germ of the\ndeed that shall, at the appointed time, fulfil the purpose of its being.\n\nTo those thinkers whose spiritual perceptions have been quickened by the\ndoctrine of the unity of Nature into recognition of God as the Spirit of\nLife present in all form, a connection between prayer and immortality\nwill be plainly evident. But if the idea of the aim of prayer which\naccompanies the interpretation of Nature as the vesture of God be that\nof voluntary effort to become one with the Divine Will, what idea of\nimmortality is the natural outcome of such belief?\n\nIf we assume Christ's conception of God to have been drawn from His\ninterpretation of Nature as the vesture of the Divine Spirit of Life, we\nmay expect to find some presage of His ideas relating to the immortality\nof man in His teaching concerning the meaning and function of prayer.\n\nThe so-called \"Lord's Prayer\" is commonly accepted as summarising His\ndoctrine relating to the right rendering of prayer, and offers a\nremarkable illustration of that combined specific petition and spiritual\nacquiescence which is characteristic of His own employment of prayer.\n\nIn His dual capacity of reformer of a corrupted religious symbolism and\ninnovator of new esoteric ideas, He sought to cultivate a new order from\nthe old, not by grafting upon past habit and tradition the bud of an\nextraneous growth, but by inviting the co-operation of the free-will of\nmen with the working of the natural laws of development, perceived by\nHim to offer a means of attaining to a higher plane of spiritual\nconsciousness. When He told His disciples that \"All things whatsoever ye\nshall ask in prayer, believing, ye shall receive,\" He tacitly\nacknowledged the value of specific petitionary prayer, the right\nemployment of which we know to be capable of providing an educational\nbasis for the attaining of higher ideas of the relation between things\nmaterial and things spiritual.\n\nBut His advocacy of all such specific petition was accompanied by a\nprefatory acknowledgment of God as the Father of man, the natural\nexpression of His sense of union with the supreme Spirit and Source of\nLife. On the occasion of His own prayer before His betrayal, we find an\nexpression both of His physical and spiritual desires. The man prays\nthat suffering may be averted from him, while the spirit voices its\nlonging to conform to God's Will and thus to obtain perfect union with\nthe Spirit of Life in him and over him.\n\n\"Abba, Father, all things are possible unto thee; take away this cup\nfrom me: nevertheless not what I will, but what thou wilt\" (St Mark xiv.\n36).\n\nIs not this acknowledgment of the spiritual fatherhood of God, which\nhere prefaces Christ's own employment of prayer, as well as His\nrecommended form for the use of His disciples, another expression of the\nconception of God as the supreme Spirit of Life, manifested through\nlove, and attested by the Spirit of Truth, which finds representation\nin His words and deeds and in His rite of communion?\n\nNow, if we assume men's ideas of heaven and hell to be respectively the\nimagined realisation of desire and the compendium of fear, of a degree\nand kind consistent with their physical and spiritual evolution, and\nforming the basis of their prayer to God, an appreciation of the means\nand end of prayer as advocated by Christ should in some measure reveal\nHis ideas on the subject of human immortality.\n\nThe keynote of His reported teaching on prayer is that of union with the\nWill of God which, held by Him to be the true end of all attempted\nspiritual correspondence with God, becomes at once the foundation of and\nthe justification for the Christian's hope of immortality.\n\n\"Not every one that saith unto me, Lord, Lord, shall enter into the\nkingdom of heaven; but he that doeth the will of the Father which is in\nheaven\" (St Matt. vii. 21).\n\nNot merely by calling upon the name of Christ, but by obeying His\ninjunction to realise with Him our union with God as the Spirit of Life,\nand to make our wills one with the Divine Will, is the certainty of our\nspiritual inheritance revealed to us. For, \"This is life eternal, that\nthey might know thee the only true God, and Jesus Christ, whom thou hast\nsent\" (St John xvii. 3).\n\nWe know the true God through form, through the expression of God,\nthrough the Word, learning from Christ to apprehend the Spirit of Life\nbehind the Name or Manifested Life. \"I have manifested thy name unto the\nmen which thou gavest me out of the world.... I have given them the word\n... thy word is truth\" (St John xvii.).\n\nThe mental development of man gives him vantage-ground whence he can, if\nhe will, obtain with a clearness, certainty, and completeness\nproportionate to the intellectual elevation he has attained, on the one\nside a retrospective view of his descent, and on the other a\nperspective discernment of his possible destiny. In other words, the\nwhence of his being is more remotely traceable, and the whither of his\nevolution more definitely perceptible, according as his growing powers\nof thought and reason enable him to deduce from his present\ncircumstances certain data bearing on the past history of his life.\nKnowledge of facts pertaining to his descent, by enlarging his\nconsciousness of himself in his relation to the Whole of Life, offers an\nexplanation of his present status that is at the same time a basis for\nthe forecasting of his future possible fate, testifies to the continuity\nof his being, and brings his conception of immortality within reasonable\nbounds of justification.\n\nBut confirmation of his ideas of human immortality is dependent upon an\nability to attain an intellectual vantage-ground high enough to permit\nhim to trace to its source the history of his life, and to throw a\nprevisionary understanding over the destined end of his evolutionary\ncareer, wherein the blending of his physical and spiritual immortality\nis gradually revealed to him. For in the same way that an examination of\nthe evolution of prayer leads to the observation of a change from\nspecific petition to spiritual acquiescence--a change which we may\ninterpret as evidence of the development of the soul of man, and of the\ncollective consciousness of Creation--so in the study of the\nlife-history of mankind we reach a point whence we may behold the\nunbroken continuity of his physical evolution merging into that of\nspiritual evolution. That is to say, the physical immortality of mankind\nas a whole (the varied manifestation of the Spirit of Life through\nchanging species) is crowned by individual consciousness of spiritual\nimmortality, wherein the purpose of the incarnation of life finds\nfulfilment.\n\nPride of ancestry is so prominent a characteristic of nations, families,\nand individuals alike, that there is some justification for calling it a\npeculiarity of the human race. Men glory in the possession of records\nthat tell of mighty deeds of valour wrought by their progenitors. Pride\nof kinship with heroes of past times breeds a sense of responsibility as\nan accompaniment to the inheritance of a noble name, urging the\nnecessity of passing it on to posterity if not enriched, at least\nuntarnished in its purity.\n\nThe idea of the immortality of the individual in the race,\ncharacterising the Hebrews as recorded in the Books of the Old\nTestament, is one outcome of this innate pride of birth, which here\nbecomes, as in many other instances, incorporated as part foundation of\na religious creed. Ancestor-worship is another such example. Only, be it\nnoted, whereas this idea of the continuity of being finds its chief\nexpression in recognising and revering the link between present and past\ngenerations of men, that of the Hebrew is built upon a conception of\nsurvival in their children. Both offer a remarkable testimony to the\ninnate desires of men to contribute towards the continuity of humanity\nin the establishment of the individual's relationship to the Whole of\nLife. The Hebrew prays that his seed may multiply and cover the face of\nthe earth, seeing therein the security of his own immortality. But the\nprayer of a devout Chinaman embodies rather his recognition of honour\ndue to his dead ancestors than his desire to secure a prolific progeny.\nHe is the child of the past, rather than, as the Hebrew, a child of\nexpectancy.\n\nWith regard to the ideas of spiritual correspondence embodied in the\ntheories of the transmigration and reincarnation of spirits, it would\nappear that such are an outcome of the same search after truth that\nfound expression nineteen hundred years ago in the Christian doctrine of\nthe spiritual immortality of all men, by reason of their derivative\nunion with God as the Spirit of Life, and which are to-day confirmed and\nreincorporated in the scientific theories of the evolutionary descent of\nman and the unity of Nature.\n\nBut it is noteworthy that although the Christian idea of immortality is\ndissociated from that of the survival of the individual in the race, as\nwell as independent of the belief in the transmigration and\nreincarnation of spirit in ways other than by the transmission of\npersonality from parents to their children, it is by no means\nantagonistic to, but rather comprehensive of, all these ideas of the\ncontinuity of being. Christ's teaching adequately gathers together the\ntruth in all the scattered and imperfect ideas of spiritual survival\nlatent in the tenets of the religious creeds and theories to which\nreference has been made. But whereas the Hebrew and Chinese ideas\ninculcate the keeping apart of races and of nations, with a clinging to\npast tradition necessarily detrimental to progress; and whereas the\ntransmigration and reincarnation theories constitute a practical\nannihilation of the survival of individual consciousness,--the Christian\nconception makes for union among men of all peoples of all times,\nshowing immortality to consist not only in men's relationship to past\nand future generations of their own race, or by connection with the\ninter-evolution of other organisms, but also and chiefly in their\nrecognition of God as the supreme Spirit of Life manifested through\nlove, and known to them as the Father of their beings. Perception of\nthis truth establishes union among all men, and gives them consciousness\nof their assured spiritual and individual immortality.\n\nThus considered, the Christian idea of human immortality may be seen to\nbe a natural growth from the conception of the survival of the\nindividual in the race. It is as remarkable a testimony to the\ndevelopment of spiritual consciousness, regarded as a whole, as is the\nevolution of prayer from its form of specific petition to that of\nspiritual acquiescence. For here again we can perceive how spiritual has\naccompanied physical evolution--how the evolving apprehension of the\nsoul has kept pace with the confirming comprehension of the mind of man.\nAnd here again we see how the doctrine of Christ unites past tradition\nwith new developments of intellectual aspiration, His method of\ninstruction following the perfect order of Nature, wherein nothing is\nirregular or unreasonable, and whereby the indwelling Spirit of Truth\naffords perpetual evidence of the development of spiritual consciousness\nthrough natural evolution. The changing of the old order is a necessary\naccompaniment to progress. When Christ announced His mission to be that\nof fulfilment and not of destruction, was He not inferring the expansion\nof knowledge physically perceived into apprehension of its spiritual\nsignificance--an expansion which, foreseen by Him to be the\naccompaniment of the future development of man, would call for continual\nverification by the critical testimony of the Spirit of Truth? The\ninsistence laid by Him upon the necessity of the realisation by men of\ntheir spiritual union with God as the basis of all effective prayer, is\nfully corroborated in His teaching relating to human immortality.\nIndeed, the whole programme of thought and conduct presented by Him to\nHis disciples can be resolved into an advocacy of prayer as the means of\nobtaining conscious spiritual union with God, with the attendant purpose\nof establishing thereby the conviction of spiritual immortality. For\neternal life is perceived to be the natural inheritance of all who\nthrough prayer have established correspondence with God as the Spirit of\nLife and the Father of their beings, and who therefore know themselves\nto be partakers of the infinite and illimitable divinity of God.\n\nWhether we consider the brotherly love between men recommended by Christ\nas the Will of God; or the self-sacrifice of the individual in the\ninterests of the community, advocated by Him as the foundation of true\nhappiness; or the indwelling Spirit of Life in form, manifested by love\nin Nature and illustrated in His rite of communion--the same realisation\nof the kinship of all life follows the putting into practice of His\ncommands, with the result that spiritual life is perceived to be the\nbirthright of all the children of God.\n\nProof of immortality is thus closely associated with the desire to\ncorrespond with the Will of God, for through prayer is the Divine Spirit\nof Life made visible. Born of the prayers of the faithful expectant, the\nManifested Deity is the incarnation of the ideal desires of mankind--the\naccumulated product of those periods of anticipation which constitute\nthe preparation for fulfilment of desire, and thus make possible some\nspecial culminating revelation which shall be adapted to human\nrecognition. If the light of God be in men, shall they not by that light\nperceive His glory? Designed in the image of God, shall not man become\nlike unto God, according as the divinely implanted desire to know God\nshall lead him towards a more perfect correspondence with His Will?\n\nAll revelations of God are representative also of the spiritual progress\nof mankind. The cultivation of qualities considered admirable in human\nconduct must be preliminary to the evolution of that type of humanity\nwhich shall be capable of appreciating as a divine manifestation the\nincarnation of certain desired spiritual attributes which are conceived\nof as partaking of the nature of God.\n\nThe Kingdom of God is within us. Therefore must the manifested Divinity\nbe born of the prayers of the devout. Thus only can God be made visible\nto men. Thus only can His Kingdom be established as heaven on earth. And\nthus do we learn to regard immortality as the fulfilment of prayer. For\nsince the spiritual progress of mankind is achieved and sustained by an\nincreasing consciousness of the glory of God, men must worship as the\nmanifested Divinity of God the embodiments of those spiritual qualities\nwhich represent the ideals of their own desire. Therefore, to bring\nabout the conscious and willing co-operation of Creation with the\nprogressive Will of Love, we have first earnestly to desire the coming\nof the Kingdom of God, which desire shall be the preparation for our\nenlightenment, when the pure in heart shall see God. His Kingdom is here\nat hand, shaping in the midst of us, not approaching from afar as a\ncondemnatory judgment upon our imperfections, but as the increasing\nrevelation of Divine Love--a manifestation which is at once our judgment\nand our joy. For from the beginning the Word of God, the absolute Truth\nof God, has been one with His divine glory; and from the beginning the\nprogressive consciousness of Creation has been guided by the revelation\nof the Will of Love and sustained by the Spirit of Truth.\n\nTherefore, if language be the sign of thought, making for progressive\nunion of men, and thereby promoting the growth of spiritual\nconsciousness; and form be evidence of spirit, productive through love\nof continuity of the manifestation of spirit; and Nature be the vesture\nof God, wherein the intercommunion of all God's creatures is shown to\nrest upon mutual sacrifice for mutual continuity of being--is not the\nincarnate purpose of all these things the attainment by men of conscious\nunion and co-operation with their God?\n\n\n\n\nINDEX.\n\n\n  =Abyssinia=, _Shihab al Din_, 37.\n\n  =Agricultural Chemical Analysis=, _Wiley_, 55.\n\n  =Alcyonium=, _Liverpool Marine Biol. C. Mems._, 49.\n\n  =Americans=, The, _M\u00fcnsterberg_, 30.\n\n  =Anarchy and Law=, _Brewster_, 29.\n\n  =Anatomy=, _Cunningham Memoirs_, 46.\n\n     Surgical, of the Horse, 49.\n\n  =Antedon=, _Liverpool Mar. Biol. Mems._, 49.\n\n  =Anthropology=, Prehistoric, _Avebury_, 56; _Engelhardt_, 57.\n\n     Evolution of Religion, _Farnell_, 12.\n\n  =Anurida=, _Liverpool Mar. Biol. Mems._, 49.\n\n  =Apocalypse=, _Bleek_, 8; _Clark_, 16.\n\n  =Apostles and Apostolic Times=, _Dobsch\u00fctz_, 4; _Hausrath_, 19;\n  _Weinel_, 4; _Weizs\u00e4cker_, 7; _Zeller_, 9.\n\n     Statutes of, edit. G. Horner, 26.\n\n  =Apostolic Succession=, _Clark_, 17.\n\n  =Arabic=, Grammar, _Socin_, 37.\n\n     Poetry, _Faizullah Bhai_, 35; _Lyall_, 36; _N\u00f6ldeke_, 36.\n\n  =Arenicola=, _Liverpool Marine Biol. Mems._, 49.\n\n  =Ascidia=, _Liverpool Marine Biol. Mems._, 48.\n\n  =Assyrian=, Dictionary, _Muss-Arnolt_, 36; _Norris_, 36.\n\n     Grammar, _Delitzsch_, 34.\n\n     Language, _Delitzsch_, 34.\n\n  =Assyriology=, _Brown_, 56; _Delitzsch_, 10, 34; _Evans_, 35; _Sayce_,\n  15; _Schrader_, 9.\n\n  =Astigmatic Tests=, _Pray_, 52; _Snellen_, 54.\n\n  =Astronomy=, _Cunningham Mems._, V., 46; _Memoirs of Roy. Astronom.\n  Soc._, 62.\n\n  =Atom=, Study of, _Venable_, 55.\n\n  =Augustine, St.=, Confessions of, _Harnack_, 18.\n\n\n  =Babylonia=, _see_ =Assyriology=.\n\n  =Belief=, Religious, _Upton_, 15.\n\n  =Beneficence=, Negative and Positive, _Spencer_, Principles of Ethics,\n  II., 31.\n\n  =Bible=, 16.\n\n     _See also_ =Testament=.\n\n     Beliefs about, _Savage_, 25.\n\n     _Hebrew Texts_, 19.\n\n     History of Text, _Weir_, 27.\n\n     How to Teach, 22.\n\n     Plants, _Henslow_, 19.\n\n     Problems, _Cheyne_, 11.\n\n  =Bibliography=, Bibliographical Register, 56.\n\n  =Biology=, _Bastian_, 45; _Liverpool Marine Biol. Mems._, 49;\n  _Spencer_, 31.\n\n  =Botany=, _Jour. of the Linnean Soc._, 48.\n\n  =Brain=, _Cunningham Mems._, VII., 46.\n\n  =Buddha=, =Buddhism=, _Davids_, 14; _Hardy_, 35; _Oldenberg_, 36.\n\n\n  =Calculus=, _Harnack_, 47.\n\n  =Cancer and Tumours=, _Creighton_, 45.\n\n  =Canons of Athanasius=, _Text & Trans. Soc._, 38.\n\n  =Cardium=, _Liverpool Mar. Biol. Mems._, 48.\n\n  =Celtic=, _see also_ =Irish=.\n\n     _Stokes_, 43; _Sullivan_, 42.\n\n     Heathendom, _Rhys_, 15.\n\n  =Ceremonial Institutions=, _Spencer_, Princ. of Sociology, II., 31.\n\n  =Chaldee=, Grammar, _Turpie_, 38.\n\n     Lexicon, _Fuerst_, 35.\n\n  =Chemistry=, _Van't Hoff_, 47; _Hart_, 47; _Noyes_, 52; _Mulliken_,\n  54; _Venable_, 55.\n\n  =Chemist's Pocket Manual=, 49.\n\n  =Christ=, Early Christian Conception of, _Pfleiderer_, 11, 23.\n\n     Life of, _Keim_, 8.\n\n     No Product of Evolution, _Henslow_, 19.\n\n     Resurrection of, 13.\n\n     Study of, _Robinson_, 24.\n\n     Teaching of, _Harnack_, 6, 11.\n\n     The Universal, _Beard_, 16.\n\n  =Christianity=, Evolution of, _Gill_, 18.\n\n     History of, _Baur_, 8; _Dobsch\u00fctz_, 4; _Harnack_, 6, 11, 18;\n     _Hausrath_, 8, 19; _Johnson_, 20; _Wernle_, 4.\n\n     in Talmud, _Herford_, 20.\n\n     Liberal, _R\u00e9ville_, 11.\n\n     Primitive, _Pfleiderer_, 3, 23.\n\n     Simplest Form of, _Drummond_, 14.\n\n     Spread of, _Harnack_, 4.\n\n     What is? _Harnack_, 6, 11.\n\n  =Church=, Catholic, _Renan_, 14.\n\n     Catholic, A Free, 27.\n\n     Christian, _Baur_, 8; _Clark_, 16; _Dobsch\u00fctz_, 4; _Hatch_, 14;\n     _Wernle_, 4.\n\n     Christian, Sacerdotal Celibacy in, 21.\n\n     Coming, _Hunter_, 20.\n\n     History of, _von Schubert_, 3, 25.\n\n  =Codex Palatino-Vaticanus=, _Todd Lectures_, III., 43.\n\n  =Codium=, _Liverpool Mar. Biol. Mems._, 49.\n\n  =Communion= of Christian with God, _Herrmann_, 6, 20.\n\n  =Comte=, _Spencer_, 32.\n\n  =Conductivity of Liquids=, _Tower_, 55.\n\n  =Constellations=, Primitive, _Brown_, 56.\n\n  =Creed=, _Christian_, 16.\n\n  =Crown Theological Library=, 10.\n\n  =Cuneiform= Inscriptions, _Schrader_, 9.\n\n\n  =Daniel= and his Prophecies, _C. H. H. Wright_, 28.\n\n     and its Critics, _C. H. H. Wright_, 28.\n\n  =Danish= Dictionary, _Rosing_, 43.\n\n  =Darwinism=, _Schurman_, 30.\n\n  =Denmark=, _Engelhardt_, 57.\n\n  =Doctrine and Principle=, _Beeby_, 16.\n\n  =Dogma=, History of, _Harnack_, 5.\n\n     of Virgin Birth, _Lobstein_, 10.\n\n  =Domestic Institutions=, _Spencer_, Princ. of Sociology, I., 31.\n\n  =Duck Tribes=, Morphology of, _Cunningham Mems._, VI., 46.\n\n  =Dutch=, Cape, _Oordt_, 42; _Werner_, 43.\n\n  =Dynamics=, _Cunningham Mems._, IV., 47.\n\n     Chemical, _Van't Hoff_, 47.\n\n  =Ecclesiastes=, _Taylor_, 26.\n\n  =Ecclesiastical Institutions=, _Spencer_, Princ. of Sociology, III.,\n  31, 32.\n\n     of Holland, _Wicksteed_, 27.\n\n  =Echinus=, _Liverpool Mar. Biol. Mems._, 49.\n\n  =Economy=, Political, _Mackenzie_, 30.\n\n  =Education=, _Herbert_, 57; _Lodge_, 41; _Spencer_, 30; _Hagmann_, 42.\n\n  =Educational Works=, _see_ Special Catalogue.\n\n  =Egypt=, Religion of, _Renouf_, 15.\n\n  =Egyptian= Grammar, _Erman_, 35.\n\n  =Electric Furnace=, The, _Moisson_, 51.\n\n  =Electrolytic Laboratories=, Arrangements of, 51.\n\n  =Engineering Chemistry=, _Stillman_, 54.\n\n  =Enoch, Book of=, _Gill_, 18.\n\n  =Epidemiology=, _Trans. of Epidemiolog. Soc._, 55\n\n  =Epizootic Lymphangitis=, Treatise on, _Pallin_, 52.\n\n  =Ethics=, and Religion, _Martineau_, 22.\n\n     Data of, _Spencer_, Principles of E., I., 31\n\n     Individualism and Collectivism, 30.\n\n     Induction of, _Spencer_, Principles of E., I., 31.\n\n     Kantian, _Schurman_, 30.\n\n     of Evolution, _Schurman_, 30.\n\n     of Individual Life, _Spencer_, Principles of E., I., 31.\n\n     of Reason, _Laurie_, 29.\n\n     Principles of, _Spencer_, 31.\n\n  =Ethiopic= Grammar, 34.\n\n  =Ethnology=, _Cunningham Mems._, X., 46.\n\n  =Evolution=, _Spencer_, 31, 32.\n\n     of the idea of God, _D'Alviella_, 14.\n\n     of Religious Thought, _D'Alviella_, 15.\n\n  =Exodus=, _Hoerning_, 20.\n\n  =Ezekiel=, _Mosheh ben Shesheth_, 22.\n\n\n  =Faith=, _Herrmann_, 11; _Rix_, 24; _Wimmer_, 27\n\n  =Fisheries=, British, _Johnstone_, 48.\n\n  =Flinders Petrie Papyri=, _Cunningham Mems._, VIII., IX., 46.\n\n  =Flora of Edinburgh=, _Sonntag_, 54.\n\n  =French=, _Bo\u00efelle_, 40; _Delbos_, 40; _Eug\u00e8ne_, 40; _Hugo_, 41, 42;\n  _Roget_, 42; _also_ Special Education Catalogue.\n\n     Literature, _Roget_, 43. Novels, _Army Series_, 39.\n\n\n  =Gammarus=, _Liverpool Marine Biol. Mems._, 49.\n\n  =Genesis=, _Hebrew Texts_, 19, 35; _Wright, C. H. H._, 28.\n\n  =Geography=, Ancient, _Kiepert_, 58.\n\n  =Geometry=, Analytical, Elements of, 47.\n\n  =German=, Literature, _Nibelungenlied_, 41; _Phillipps_, 42.\n\n     Novels, _Army Series_, 39.\n\n  =Germany=, _Marcks_, 59.\n\n  =God=, Idea of, _D'Alviella_, 14.\n\n  =Gospel=, Fourth, _Drummond_, 17; _Tayler_, 26.\n\n     Social, _Harnack and Herrmann_, 13, 19.\n\n  =Gospels=, Old and New Certainty, _Robinson_, 24.\n\n  =Greek=, Modern, _Zompolides_, 44.\n\n  =Gymnastics=, Medical, _Schreber_, 53.\n\n\n  =Hebrew=, Biblical, _Kennedy_, 35.\n\n     Language, _Delitzsch_, 34.\n\n     Lexicon, _Fuerst_, 35.\n\n     New School of Poets, _Albrecht_, 36.\n\n     Scriptures, _Sharpe_, 25.\n\n     Story, _Peters_, 23.\n\n     Synonyms, _Kennedy_, 35.\n\n     Text of O.T., _Weir_, 27.\n\n     Texts, 19, 35.\n\n  =Hebrews=, History of, _Kittel_, 6; _Peters_, 11; _Sharpe_, 26.\n\n     Religion of, _Kuenen_, 9; _Montefiore_, 14.\n\n  =Heterogenesis=, _Bastian_, 45.\n\n  =Hibbert Lectures=, 14, 15.\n\n  =Horse=, Life-size Models of, 48.\n\n  =Hygiene=, Practical, Handbook of, 45.\n\n  =Hymns=, _Jones_, 21.\n\n\n  =Icelandic=, _Lilja_, 41; _Viga Glums Saga_, 43,\n\n     Dictionary, _Zoega_, 44.\n\n     Grammar, _Bayldon_, 39.\n\n  =Individualism=, _Spencer_, Man _v._ State, 32.\n\n  =Infinitesimals= and Limits, 47.\n\n  =Irish=, _Hogan_, 40; _Leabhar Breac_, 41; _Leabhar na H-Uidhri_, 41;\n  _O'Grady_, 42; _Todd Lectures_, 42; _Yellow Book of Lecan_, 43.\n\n  =Isaiah=, _Diettrich_, 34; _Hebrew Texts_, 19, 35.\n\n  =Israel=, History of, _Kittel_, 6; _Peters_, 23; _Sharpe_, 25.\n\n     Religion of, _Kuenen_, 9.\n\n     in Egypt, _Wright, C. H. H._, 28.\n\n\n  =Jeremiah=, _Mosheh ben Shesheth_, 22.\n\n  =Jesus=, Life of, _Keim_, 8.\n\n     Sayings of, 13.\n\n     The Real, _Vickers_, 27.\n\n     Times of, _Hausrath_, 8.\n\n     _See also_ =Christ=.\n\n  =Job=, Book of, _Ewald_, 8; _Hebrew Text_, 19, 35; _Wright, C. H. H._,\n  28.\n\n     Rabbinical Comment. on, _Text & Trans. Soc._, 38.\n\n  =Justice=, _Spencer_, Princ. of Ethics, II., 31.\n\n\n  =Kant=, _Schurman_, 30.\n\n  =Kindergarten=, _Goldammer_, 57.\n\n  =Knowledge=, Evolution of, _Perrin_, 30.\n\n\n  =Labour=, _Harrison_, 57; _Schloss_, 59; _Vynne_, 60.\n\n  =Leabhar Breac=, 41; _Hogan_, 40.\n\n  =Life= and Matter, _Lodge_, 22.\n\n  =Ligia=, _Liverpool Marine Biol. Mems._, 49.\n\n  =Liverpool=, History of, _Muir_, 59.\n\n  =Lives of the Saints=, _Hogan_, 40.\n\n  =Logarithms=, _Sang_, 53; _Schroen_, 54; _Vega_, 55.\n\n  =London Library Catalogue=, 57.\n\n  =Lumbar Curve=, _Cunningham Mems._, II., 46.\n\n\n  =Mahabharata=, _S\u00f6rensen_, 37.\n\n  =Malaria=, _Annett_, 45; _Boyce_, 45; _Dutton_, 46; _Mems. of\n  Liverpool School of Tropical Medicine_, 50; _Ross_, 53; _Stephens_,\n  54.\n\n  =Maori=, Dictionary, _Williams_, 43.\n\n     Manual, _Maori_, 41.\n\n  =Materialism=, _Martineau_, 22.\n\n  =Mathematics=, _Harnack_, 47.\n\n     _See also_ =Logarithms=.\n\n  =Medi\u00e6val Thought=, _Poole_, 23.\n\n  =Mesca Ulad=, _Todd Lectures_, I., 42.\n\n  =Metallic Objects=, Production of, 52.\n\n  =Metaphysics=, _Laurie_, 29.\n\n  =Mexico=, Religions of, _R\u00e9ville_, 15.\n\n  =Micah=, Book of, _Taylor_, 26.\n\n  =Microscopy=, _Journal of the Roy. Micro. Soc._, 48; _Journal of the\n  Quekett Micro. Club_, 48.\n\n  =Midrash=, Christianity in, _Herford_, 20.\n\n  =Mineral Systems=, _Chapman_, 47.\n\n  =Molecular Weights=, Methods of Determining, 45.\n\n  =Monasticism=, _Harnack_, 18.\n\n  =Moorhouse Lectures=, 22.\n\n  =Mosquitoes=, _Mems. of Liverpool School of Trop. Medicine_, 50.\n\n  =Municipal Government=, A History of, in Liverpool, 59.\n\n  =Mythology=, Greek, _Brown_, 56; _St. Clair_, 59.\n\n     Northern, _Stephens_, 60.\n\n\n  =Naturalism and Religion=, _Otto_, 12.\n\n  =Nautical Terms=, _Delbos_, 40.\n\n  =Nennius=, The Irish, _Hogan_, 40.\n\n  =New Guinea=, _Cunningham Mems._, X.,46.\n\n  =Newman=, Mystery of, 16\n\n  =New Testament=, _see_ =Testament=, 27.\n\n  =New Testament Times=, _Hausrath_, 8, 19.\n\n  =Norwegian= Dictionary, _Rosing_, 42.\n\n  =Norsemen= in the Orkneys, _Dietrichson_, 57.\n\n\n  =Ophthalmic Tests=, _Pray_, 52; _Snellen_, 54.\n\n  =Optical Convention=, Proceedings of, 52.\n\n  =Ores=, Methods for the Analysis of, 52.\n\n  =Organic Analysis=, Elementary, 45.\n\n  =Origins=, Christian, _Johnson_, 20.\n\n     of Religion, _Hibbert Lectures_, 14, 15.\n\n\n  =Pali=, _D\u00eepavamsa_, 34; _Milanda Panho_, 36; _Vinaya Pitakam_, 38.\n\n     Handbook, _Frankfurter_, 35.\n\n     Miscellany, 37.\n\n  =Pathology=, Inflammation Idea in, _Ransom_, 52.\n\n  =Paul, St.=, _Baur_, 8; _Pfleiderer_, 9; _Weinel_, 4.\n\n  =Periodic Law=, _Venable_, 55.\n\n  =Persian=, _Avesti Pahlavi_, 34.\n\n     Grammar, _Platts_, 37.\n\n  =Peru=, Religions of, _R\u00e9ville_, 15.\n\n  =Philo Jud\u00e6us=, _Drummond_, 29.\n\n  =Philosophy=, 29.\n\n     and Experience, _Hodgson_, 29.\n\n     Jewish Alexandrian, _Drummond_, 29.\n\n     of Religion, _Pfleiderer_, 9.\n\n     Reorganisation of, _Hodgson_, 29.\n\n     Religion of, _Perrin_, 22.\n\n     Synthetic, _Collins_, 29; _Spencer_, 31.\n\n  =Political Institutions=, _Spencer_, Princ. of Sociology, II., 31.\n\n  =Portland Cement=, _Meade_, 49.\n\n  =Pottery=, _Seger's_ Writings on, 54.\n\n  =Prayers=, _Common Prayer_, 17; _Jones_, 20; _Personal_, 23; _Sadler_,\n  25; _Ten Services_, 26.\n\n  =Prehistoric Man=, _Avebury_, 56; _Engelhardt_, 57.\n\n  =Printing= at Brescia, _Peddie_, 59.\n\n  =Professional Institutions=, _Spencer_, Princ. of Sociology, III., 31.\n\n  =Profit-sharing=, _Schloss_, 59.\n\n  =Prophets= of O.T., _Ewald_, 8.\n\n  =Protestant Faith=, _Hermann_, 12; _R\u00e9ville_, 11.\n\n  =Psalms=, _Hebrew Texts_, 19, 35.\n\n     and Canticles, _Ten Services_, 26.\n\n     Commentary, _Ewald_, 8.\n\n  =Psychology=, _Scripture_, 30; _Wundt_, 33.\n\n     of Belief, _Pikler_, 30.\n\n     Principles of, _Spencer_, 31.\n\n\n  =Reconciliation=, _Henslow_, 19.\n\n  =Reformation=, _Beard_, 14.\n\n  =Religion=, Child and, 12.\n\n     History of, _Kuenen_, 9, 14; _R\u00e9ville_, 9, 15.\n\n     and Naturalism, _Otto_, 12.\n\n     and Theology, _M\u00e9n\u00e9goz_, 22.\n\n     of Philosophy, _Perrin_, 22.\n\n     Philosophy of, _Pfleiderer_, 9.\n\n     Struggle for Light, _Wimmer_, 10.\n\n     _See also_ =Christianity=, History of.\n\n  =Religions=, National and Universal, _Kuenen_, 21.\n\n     of Authority, _Sabatier_, 4.\n\n  =Resurrection=, _Lake_, 13; _Macan_, 22; _Marchant_, 22.\n\n  =Reviews and Periodical Publications=, 61.\n\n  =Rigveda=, _Wallis_, 38.\n\n  =Rome=, _Renan_, 14.\n\n  =Runes=, _Stephens_, 60.\n\n  =Ruth=, _Wright, C. H. H._, 28.\n\n\n  =Sanitation=, in Cape Coast Town, _Taylor_, 54.\n\n     in Para, _Notes_, 51.\n\n  =Sanscrit=, _Abhidhanaratnantala_, 34; _S\u00f6rensen_, 37.\n\n  =Sermons=, _Beard_, 16; _Broadbent_, 16; _Hunter_, 20.\n\n  =Services=, _Common Prayer_, 16; _Jones_, 20; _Ten Services_, 26.\n\n  =Silva Gadelica=, _O'Grady_, 42.\n\n  =Social Dynamics=, _Mackenzie_, 30.\n\n     =Statics=, _Spencer_, 32.\n\n  =Sociology=, Descriptive, _Spencer_, 32.\n\n     Principles of, _Spencer_, 31.\n\n     Study of, _Spencer_, 32.\n\n  =Soils and Fertilisers=, 54.\n\n  =Solomon=, Song of, _R\u00e9ville_, 24.\n\n  =South Place Ethical Society=, _Conway_, 17.\n\n  =Spanish= Dictionary, _Velasquez_, 43.\n\n  =Spinal Cord=, _Bruce_, 45.\n\n  =Sternum=, _Paterson_, 52.\n\n  =Stereochemistry=, Elements of, 47.\n\n  =Storms=, _Piddington_, 52.\n\n  =Sun Heat=, _Cunningham Mems._, III., 46.\n\n  =Surgery=, System of, _von Bergmann_, 45.\n\n  =Syriac=, _Bernstein_, 34; _Diettrich_, 34; _N\u00f6ldeke_, 36.\n\n\n  =Taal=, Afrikander, _Oordt_, 42; _Werner_, 43.\n\n  =Talmud=, Christianity in, _Herford_, 20.\n\n  =Tennyson=, _Weld_, 60.\n\n  =Tent and Testament=, _Rix_, 24.\n\n  =Testament, New=, Apologetic of, 13.\n\n     Books of, _Von Soden_, 26.\n\n     Commentary, _Protestant Commentary_, 9.\n\n     Luke the Physician, 13, 18.\n\n     Textual Criticism, _Nestle_, 7.\n\n     Times, _Hausrath_, 8, 19.\n\n     _See also_ =Gospels=.\n\n  =Testament, Old=, Cuneiform Inscriptions, _Schrader_, 9.\n\n     Introduction to the Canonical Books of, 17.\n\n     Literature of, _Kautzsch_, 21.\n\n     Religion of, _Marti_, 13, 22.\n\n  =Test Types=, _Pray_, 52; _Snellen_, 54.\n\n  =Theism=, _Voysey_, 27.\n\n  =Theological Translation Library=, 3.\n\n  =Theology=, Analysis of, _Figg_, 18.\n\n     History of, _Pfleiderer_, 9.\n\n  =Thermometer=, History of, 45.\n\n  =Trypanosomiasis=, _Dutton_, 47.\n\n  =Tuberculosis=, _Creighton_, 46.\n\n\n  =Urine Analysis=, Text-book of, 49.\n\n\n  =Virgil=, _Henry_, 57.\n\n  =Virgin Birth=, _Lobstein_, 10.\n\n\n  =Weissmann=, _Spencer_, 32.\n\n  =Woman's Labour=, _Englishwoman's Review_, 61; _Harrison_, 57;\n  _Vynne_, 60.\n\n     =Suffrage=, _Blackburn_, 56.\n\n\n  =Yellow Fever=, _Durham_, 48.\n\n\n  =Zoology=, _Fasciculi Malayenses_, 48; _Journal of the Linnean Soc._,\n  48; _Liverpool Marine Biology Committee Mems._, 48-49.\n\n\n\n\nA Catalogue of Williams & Norgate's Publications\n\n\nDivisions of the Catalogue\n\n\n                                                            PAGE\n\n    I. THEOLOGY                                                3\n\n   II. PHILOSOPHY, PSYCHOLOGY                                 29\n\n  III. ORIENTAL LANGUAGES, LITERATURE, AND HISTORY            34\n\n   IV. PHILOLOGY, MODERN LANGUAGES                            39\n\n    V. SCIENCE, MEDICINE, CHEMISTRY, ETC.                     45\n\n    VI. BIOGRAPHY, ARCH\u00c6OLOGY, LITERATURE, MISCELLANEOUS      56\n\n\n_FULL INDEX OVER PAGE_\n\n\nLondon\n\nWilliams & Norgate\n\n14 Henrietta Street, Covent Garden, W.C.\n\n\n\n\nI. Theology and Religion.\n\n\nTHEOLOGICAL TRANSLATION LIBRARY.\n\n_New Series._\n\n_A Series of Translations by which the best results of recent\nTheological Investigations on the Continent, conducted without reference\nto doctrinal considerations, and with the sole purpose of arriving at\nthe truth, are placed within reach of English readers._\n\n\nVols. I.-XII. were edited by the Rev. T. K. Cheyne, M.A., D.D., Oriel\nProfessor of Interpretation in the University of Oxford, Canon of\nRochester; and the late Rev. A. B. Bruce, D.D., Professor of\nApologetics, Free Church College, Glasgow.\n\nVol. XIII. was edited by Rev. Allan Menzies, D.D., Professor of Divinity\nand Biblical Criticism in the University, St Andrews.\n\nVols. XV., XVII., XVIII., and XXI.-XXIV. are edited by Rev. W. D.\nMorrison, M.A., LL.D.\n\nVols. XIX. and XX. are edited by Rev. James Moffatt, B.D., D.D., St\nAndrews.\n\n\nThe Price of Vols. I.-XXI is 10s. 6d.; Vol. XXII. and after, 10s. 6d.\nnet.\n\n=Subscribers= to the Series obtain three volumes for =22s. 6d.= carriage\nfree, payable before publication, which only applies to the current\nyear's volumes, viz., XXII.-XXIV., which are as follows.\n\n\nVol. XXII. Ready, 10s. 6d. net.\n\n   =PRIMITIVE CHRISTIANITY, Vol. I.: Its Writings and Teachings in\n     their Historical Connections.= By Otto Pfleiderer, Professor of\n     Practical Theology in the University of Berlin.\n\n\nVol. XXIII. Ready, 10s. 6d. net.\n\n   =THE INTRODUCTION TO THE CANONICAL BOOKS OF THE OLD TESTAMENT.= By\n     Carl Cornill, Professor of Old Testament Theology at the University\n     of Breslau.\n\n\n Vol. XXIV. Ready, 10s. 6d. net.\n\n   =HISTORY OF THE CHURCH.= By Hans von Schubert, Professor of Church\n     History at Kiel. Translated from the Second German Edition. By\n     arrangement with the author, an Additional Chapter has been added\n     on \"Religious Movements in England in the Nineteenth Century,\" by\n     Miss Alice Gardner, Lecturer and Associate of Newnham College,\n     Cambridge.\n\n\n\n\n The following Volumes are published at 10s. 6d. per Volume\n\n\n Vol. XXI.\n\n   =ST. PAUL: The Man and his Work.= By Prof. H. Weinel of the\n     University of Jena. Translated by Rev. G. A. Bienemann, M.A. Edited\n     by Rev. W. D. Morrison, M.A., LL.D.\n\n     \"Prof. Weinel may be described as the Dean Farrar of Germany; the\n     work is quite equal to Dean Farrar's work on the same subject. In\n     some respects it is better.\"--_Daily News._\n\n\nVols. XIX. and XX.\n\n   =THE EXPANSION OF CHRISTIANITY IN THE FIRST THREE CENTURIES.= By\n     Adolf Harnack, Ordinary Professor of Church History in the\n     University, and Fellow of the Royal Academy of the Sciences,\n     Berlin. Translated and edited by James Moffatt, B.D., D.D., St\n     Andrews. Vol. I. being out of print. Second Edition, entirely\n     re-written and very much added to, with maps, in active\n     preparation.\n\n     \"It is bare justice to say that in the present monograph, the\n     outcome of his preliminary studies in the Berlin Academy's\n     transactions for 1901, Harnack has once more brilliantly shown his\n     power of combining verve and learning, mastery of salient detail,\n     and an outlook upon the broad movements of the period in question.\n     The 'Ausbreitung' forms a sequel and supplement to works like his\n     own 'Wesen' and Weisz\u00e4cker's 'Apostolic Age.' It is a diagnosis\n     rather than a story, yet an analysis in which eloquent facts lose\n     little or nothing of their eloquence.\"--_Hibbert Journal._\n\n\nVol. XVIII.\n\n   =CHRISTIAN LIFE IN THE PRIMITIVE CHURCH.= By Ernst von Dobsch\u00fctz,\n     D.D., Professor of New Testament Theology in the University of\n     Strassburg. Translated by Rev. G. Bremner, and edited by the Rev.\n     W. D. Morrison, LL.D.\n\n     \"It is only in the very best English work that we meet with the\n     scientific thoroughness and all-round competency of which this\n     volume is a good specimen; while such splendid historical veracity\n     and outspokenness would hardly be possible in the present or\n     would-be holder of an English theological chair.\"--Dr RASHDALL in\n     _The Speaker_.\n\n     \"Some may think that the author's finding is too favourable to the\n     early churches; but, at any rate, there is no volume in which\n     material for forming a judgment is so fully collected or so\n     attractively presented.\"--_British Weekly._\n\n\nVol. XVI.\n\n   =THE RELIGIONS OF AUTHORITY AND THE RELIGION OF THE SPIRIT.= By the\n     late Auguste Sabatier, Professor of the University of Paris, Dean\n     of the Protestant Theological Faculty. With a Memoir of the Author\n     by Jean R\u00e9ville, Professor in the Protestant Theological Faculty of\n     the University of Paris, and a Note by Madame Sabatier.\n\n     \"Without any exaggeration, this is to be described as a great book,\n     the finest legacy of the author to the Protestant Church of France\n     and to the theological thought of the age. Written in the logical\n     and lucid style which is characteristic of the best French\n     theology, and excellently translated, it is a work which any\n     thoughtful person, whether a professional student or not, might\n     read without difficulty.\"--_Glasgow Herald._\n\n\nVols. XV. and XVII.\n\n   =THE BEGINNINGS OF CHRISTIANITY.= By Paul Wernle, Professor\n     Extraordinary of Modern Church History at the University of Basel.\n     Revised by the Author, and translated by the Rev. G. A. Bienemann,\n     M.A., and edited, with an Introduction, by the Rev. W. D. Morrison,\n     LL.D.\n\n\n     Vol. I. =The Rise of the Religion.=\n\n     Vol. II. =The Development of the Church.=\n\n     _From some of the Reviews of the Work._\n\n     Dr. Marcus Dods in the _British Weekly_--\"We cannot recall any work\n     by a foreign theologian which is likely to have a more powerful\n     influence on the thought of this country than Wernle's _Beginnings\n     of Christianity_. It is well written and well translated; it is\n     earnest, clear, and persuasive, and above all it is well adapted to\n     catch the large class of thinking men who are at present seeking\n     some non-miraculous explanation of Christianity.\"\n\n     \"No English book covers the same ground, or is conceived with the\n     same breadth and sanity; in few works in any language are learning\n     and insight so happily combined.\"--_Edinburgh Review._\n\n     \"The translation is well done, and the book is full of\n     interest.\"--_Athen\u00e6um._\n\n\nThe Earlier Works included in the Library are:--\n\n   =HISTORY OF DOGMA.= By Adolf Harnack, Ordinary Professor of Church\n     History in the University, and Fellow of the Royal Academy of the\n     Sciences, Berlin. Translated from the Third German Edition. Edited\n     by the Rev. Prof. A. B. Bruce, D.D. 7 vols. (New Series, Vols. II.,\n     VII., VIII., IX., X., XI., XII.) 8vo, cloth, each 10_s._ 6_d._;\n     half-leather, suitable for presentation, 12_s._ 6_d._\n\n     ABBREVIATED LIST OF CONTENTS:--Vol. I.: INTRODUCTORY DIVISION:--I.\n     Prolegomena to the Study of the History of Dogma. II. The\n     Presuppositions of the History of Dogma. DIVISION I.--The Genesis\n     of Ecclesiastical Dogma, or the Genesis of the Catholic Apostolic\n     Dogmatic Theology, and the first Scientific Ecclesiastical System\n     of Doctrine. BOOK I.:--_The Preparation._ Vol. II.: DIVISION I.\n     BOOK II.:--_The Laying of the Foundation._--I. Historical\n     Survey.--_I. Fixing and gradual Secularising of Christianity as a\n     Church._--_II. Fixing and gradual Hellenising of Christianity as a\n     System of Doctrine._ Vol. III.: DIVISION I. BOOK II.:--_The Laying\n     of the Foundation_--continued. DIVISION II.--The Development of\n     Ecclesiastical Dogma. BOOK I.:--_The History of the Development of\n     Dogma as the Doctrine of the God-man on the basis of Natural\n     Theology. A. Presuppositions of Doctrine of Redemption or Natural\n     Theology. B. The Doctrine of Redemption in the Person of the\n     God-man in its historical development._ Vol. IV.: DIVISION II. BOOK\n     I.:--_The History of the Development of Dogma as the Doctrine of\n     the God-man on the basis of Natural Theology_--continued. Vol. V.:\n     DIVISION II. BOOK II.:--_Expansion and Remodelling of Dogma into a\n     Doctrine of Sin, Grace, and Means of Grace on the basis of the\n     Church._ Vol. VI.: DIVISION II. BOOK II.:--_Expansion and\n     Remodelling of Dogma into a Doctrine of Sin, Grace, and Means of\n     Grace on the basis of the Church_--continued. Vol. VII.: DIVISION\n     II. BOOK III.:--_The Threefold Issue of the History of\n     Dogma._--Full Index.\n\n     \"No work on Church history in recent times has had the influence of\n     Prof. Harnack's _History of Dogma_.\"--_Times._\n\n     \"A book which is admitted to be one of the most important\n     theological works of the time.\"--_Daily News._\n\n\n   =WHAT IS CHRISTIANITY?= Sixteen Lectures delivered in the\n     University of Berlin during the Winter Term, 1899-1900. By Adolf\n     Harnack. Translated by Thomas Bailey Saunders. (New Series, Vol.\n     XIV.) Demy 8vo, cloth, 10_s._ 6_d._; half-leather, suitable for\n     presentation, 12_s._ 6_d._\n\n     Prof. W. Sanday of Oxford, in the examination of the work,\n     says:--\"I may assume that Harnack's book, which has attracted a\n     good deal of attention in this country as in Germany, is by this\n     time well known, and that its merits are recognised--its fresh and\n     vivid descriptions, its breadth of view and skilful selection of\n     points, its frankness, its genuine enthusiasm, its persistent\n     effort to get at the living realities of religion.\"\n\n     \"Seldom has a treatise of the sort been at once so suggestive and\n     so stimulating. Seldom have the results of so much learning been\n     brought to bear on the religious problems which address themselves\n     to the modern mind.\"--_Pilot._\n\n     \"In many respects this is the most notable work of Prof.\n     Harnack.... These lectures are most remarkable, both for the\n     historical insight they display and for their elevation of tone and\n     purpose.\"--_Literature._\n\n\n   =THE COMMUNION OF THE CHRISTIAN WITH GOD: A Discussion in Agreement\n     with the View of Luther.= By W. Herrmann, Dr. Theol., Professor of\n     Dogmatic Theology in the University of Marburg. Translated from the\n     Second thoroughly revised Edition, with Special Annotations by the\n     Author, by J. Sandys Stanyon, M.A. (New Series, Vol. IV.) 8vo,\n     cloth. 10_s._ 6_d._\n\n     \"It will be seen from what has been said that this book is a very\n     important one.... The translation is also exceedingly well\n     done.\"--_Critical Review._\n\n     \"We trust the book will be widely read, and should advise those who\n     read it to do so twice.\"--_Primitive Methodist Quarterly._\n\n     \"Instinct with genuine religious feeling; ... exceedingly\n     interesting and suggestive.\"--_Glasgow Herald._\n\n\n   =A HISTORY OF THE HEBREWS.= By R. Kittel, Ordinary Professor of\n     Theology in the University of Breslau. In 2 vols. (New Series,\n     Vols. III. and VI.) 8vo, cloth. Each volume, 10_s._ 6_d._\n\n     Vol. I. =Sources of Information and History of the Period up to the\n     Death of Joshua.= Translated by John Taylor, D. Lit., M.A.\n\n     Vol. II. =Sources of Information and History of the Period down to\n     the Babylonian Exile.= Translated by Hope W. Hogg, B.D., and E. B.\n     Speirs, D.D.\n\n     \"It is a sober and earnest reconstruction, for which every earnest\n     student of the Old Testament should be grateful.\"--_Christian\n     World._\n\n     \"It will be a happy day for pulpit and pew when a well-thumbed copy\n     of the _History of the Hebrews_ is to be found in every manse and\n     parsonage.\"--_Literary World._\n\n     \"It is a work which cannot fail to attract the attention of\n     thoughtful people in this country.\"--_Pall Mall Gazette._\n\n\n   =AN INTRODUCTION TO THE TEXTUAL CRITICISM OF THE GREEK NEW\n     TESTAMENT.= By Professor Eberhard Nestle, of Maulbronn. Translated\n     from the Second Edition, with Corrections and Additions by the\n     Author, by William Edie, B.D., and edited, with a Preface, by Allan\n     Menzies, D.D., Professor of Divinity and Biblical Criticism in the\n     University of St. Andrews. (New Series, Vol. XIII.) With eleven\n     reproductions of Texts. Demy 8vo, 10_s._ 6_d._; half-leather,\n     12_s._ 6_d._\n\n     \"We have no living scholar more capable of accomplishing the\n     fascinating task of preparing a complete introduction on the new\n     and acknowledged principles than Prof. Nestle. This book will stand\n     the most rigorous scrutiny; it will surpass the highest\n     expectation.\"--_Expository Times._\n\n     \"Nothing could be better than Dr. Nestle's account of the materials\n     which New Testament textual criticism has to deal\n     with.\"--_Spectator._\n\n     \"We know of no book of its size which can be recommended more\n     cordially to the student, alike for general interest and for the\n     clearness of its arrangement.... In smoothness of rendering, the\n     translation is one of the best we have come across for a\n     considerable time.\"--_Manchester Guardian._\n\n\n   =THE APOSTOLIC AGE.= By Prof. Carl von Weizs\u00e4cker. Translated by\n     James Millar, B.D. 2 vols. (New Series, Vols. I. and V.) Demy 8vo,\n     cloth. Each 10_s._ 6_d._\n\n     \"Weizs\u00e4cker is an authority of the very first rank. The present\n     work marks an epoch in New Testament criticism. The English reader\n     is fortunate in having a masterpiece of this kind rendered\n     accessible to him.\"--_Expository Times._\n\n     \"... No student of theology or of the early history of Christianity\n     can afford to leave Weizs\u00e4cker's great book unread.\"--_Manchester\n     Guardian._\n\n     \"In every direction in this work we find the mark of the\n     independent thinker and investigator ... this remarkable volume ...\n     this able and learned work....\"--_Christian World._\n\n     \"The book itself ... is of great interest, and the work of the\n     translation has been done in a most satisfactory way.\"--_Critical\n     Review._\n\n\n\n\nTHEOLOGICAL TRANSLATION FUND LIBRARY. OLD Series.\n\n_Uniform Price per Volume, 6s._\n\n\n   =BAUR (F. C.). CHURCH HISTORY OF THE FIRST THREE CENTURIES.=\n     Translated from the Third German Edition. Edited by Rev. Allan\n     Menzies. 2 vols. 8vo, cloth. 12_s._\n\n     =PAUL, THE APOSTLE OF JESUS CHRIST, HIS LIFE AND WORK, HIS\n     EPISTLES AND DOCTRINE.= A Contribution to a Critical History of\n     Primitive Christianity. Edited by Rev. Allan Menzies. 2nd Edition.\n     2 vols. 8vo, cloth. 12_s._\n\n   =BLEEK (F.). LECTURES ON THE APOCALYPSE.= Translated. Edited by the\n     Rev. Dr. S. Davidson. 8vo, cloth. 6_s._\n\n   =EWALD'S (Dr. H.) COMMENTARY ON THE PROPHETS OF THE OLD TESTAMENT.=\n     Translated by the Rev. J. F. Smith. [Vol. I. General Introduction,\n     Yoel, Amos, Hosea, and Zakharya 9-11. Vol. II. Yesaya, Obadya, and\n     Mikah. Vol. III. Nah\u00fbm, Ssephanya, Habaqq\u00fbq, Zakh\u00e2rya, Y\u00e9remya.\n     Vol. IV. Hezekiel, Yesaya xl.-lxvi. Vol. V. Haggai, Zakharya,\n     Malaki, Jona, Baruc, Daniel, Appendix and Index.] 5 vols. 8vo,\n     cloth. 30_s._\n\n     =COMMENTARY ON THE PSALMS.= Translated by the Rev. E. Johnson,\n     M.A. 2 vols. 8vo, cloth. 12_s._\n\n     =COMMENTARY ON THE BOOK OF JOB, with Translation.= Translated\n     from the German by the Rev. J. Frederick Smith. 8vo, cloth. 6_s._\n\n   =HAUSRATH (Prof. A.). HISTORY OF THE NEW TESTAMENT TIMES.= The Time\n     of Jesus. Translated by the Revs. C. T. Poynting and P. Quenzer. 2\n     vols. 8vo, cloth. 12_s._\n\n     The second portion of this work, \"The Times of the Apostles,\" was\n     issued apart from the Library, but in uniform volumes; _see_ p. 19.\n\n   =KEIM'S HISTORY OF JESUS OF NAZARA: Considered in its connection\n     with the National Life of Israel, and related in detail.=\n     Translated from the German by Arthur Ransom and the Rev. E. M.\n     Geldart. [Vol. I. Second Edition. Introduction, Survey of Sources,\n     Sacred and Political Groundwork. Religious Groundwork. Vol. II. The\n     Sacred Youth, Self-recognition, Decision. Vol. III. The First\n     Preaching, the Works of Jesus, the Disciples, and Apostolic\n     Mission. Vol. IV. Conflicts and Disillusions, Strengthened\n     Self-confidence, Last Efforts in Galilee, Signs of the Approaching\n     Fall, Recognition of the Messiah. Vol. V. The Messianic Progress to\n     Jerusalem, the Entry into Jerusalem, the Decisive Struggle, the\n     Farewell, the Last Supper. Vol. VI. The Messianic Death at\n     Jerusalem. Arrest and Pseudo-Trial, the Death on the Cross, Burial\n     and Resurrection, the Messiah's Place in History, Indices.]\n     Complete in 6 vols. 8vo. 36_s._\n\n     (Vol. I. only to be had when a complete set of the work is\n     ordered.)\n\n   =KUENEN (Dr. A.). THE RELIGION OF ISRAEL TO THE FALL OF THE JEWISH\n     STATE.= By Dr. A. Kuenen, Professor of Theology at the University,\n     Leiden. Translated from the Dutch by A. H. May. 3 vols. 8vo, cloth.\n     18_s._\n\n   =PFLEIDERER (O.). PAULINISM: A Contribution to the History of\n     Primitive Christian Theology.= Translated by E. Peters. 2nd\n     Edition. 2 vols. 8vo, cloth. 12_s._\n\n     =PHILOSOPHY OF RELIGION ON THE BASIS OF ITS HISTORY.= (Vols. I.\n     II. History of the Philosophy of Religion from Spinoza to the\n     Present Day; Vols. III. IV. Genetic-Speculative Philosophy of\n     Religion.) Translated by Prof. Allan Menzies and the Rev. Alex.\n     Stewart. 4 vols. 8vo, cloth. 24_s._\n\n   =R\u00c9VILLE (Dr. A.). PROLEGOMENA OF THE HISTORY OF RELIGIONS.= With\n     an Introduction by Prof. F. Max M\u00fcller. 8vo, cloth. 6_s._\n\n   =PROTESTANT COMMENTARY ON THE NEW TESTAMENT.= With General and\n     Special Introductions. Edited by Profs. P. W. Schmidt and F. von\n     Holzendorff. Translated from the Third German Edition by the Rev.\n     F. H. Jones, B.A. 3 vols. 8vo, cloth. 18_s._\n\n   =SCHRADER (Prof. E.). THE CUNEIFORM INSCRIPTIONS AND THE OLD\n     TESTAMENT.= Translated from the Second Enlarged Edition, with\n     Additions by the Author, and an Introduction by the Rev. Owen C.\n     Whitehouse, M.A. 2 vols. (Vol. I. not sold separately.) With a Map.\n     8vo, cloth. 12_s._\n\n   =ZELLER (Dr. E.). THE CONTENTS AND ORIGIN OF THE ACTS OF THE\n     APOSTLES CRITICALLY INVESTIGATED.= Preceded by Dr. Fr. Overbeck's\n     Introduction to the Acts of the Apostles from De Wette's Handbook.\n     Translated by Joseph Dare. 2 vols. 8vo, cloth. 12_s._\n\n\n\n\nTHE CROWN THEOLOGICAL LIBRARY.\n\n_The volumes are uniform in size (crown octavo) and binding, but the\nprice varies according to the size and importance of the work._\n\n\nA Few Opinions of the Series.\n\nProfessor Marcus Dods: \"By introducing to the English-speaking public\nspecimens of the work of such outstanding critics and theologians, your\n'Crown Theological Library' has done a valuable service to theological\nlearning in this country.\"\n\nDr. John Watson: \"The Library is rendering valuable service to lay\ntheologians in this country, as well as to ministers.\"\n\nRev. Principal P. T. 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Eleven Essays.= By Prof. Henry\n     Jones, M.A., LL.D., University of Glasgow; C. F. G. Masterman,\n     M.A.; Prof. George T. Ladd, D.D., LL.D., University of Yale; Rev.\n     F. R. Tennant, M.A., B.Sc., Hulsean Lecturer; Rev. J. Cynddylan\n     Jones, D.D.; Rev. Canon Hensley Henson, M.A.; Rev. Robert F.\n     Horton, M.A., D.D.; Rev. G. Hill, M.A., D.D.; Rev. J. J. Thornton;\n     Rev. Rabbi A. A. Green; Prof. Joseph Agar Beet, D.D. Edited by\n     Thomas Stephens, B.A. Crown 8vo. 6_s._\n\n     \"No fresher and more instructive book on this question has been\n     issued for years, and the study of its pages will often prove a\n     godsend to many perplexed minds in the church and in the Christian\n     home.\"--_British Weekly._\n\n   Vol. XII. =THE EVOLUTION OF RELIGION: An Anthropological Study.= By\n     L. R. Farnell, D.Litt., Fellow and Tutor of Exeter College, Oxford;\n     University Lecturer in Classical Arch\u00e6ology, etc., etc. Crown 8vo,\n     cloth. 5_s._\n\n   Vol. XIII. =THE BOOKS OF THE NEW TESTAMENT.= By H. von Soden, D.D.,\n     Professor of Theology in the University of Berlin. Translated by\n     the Rev. J. R. Wilkinson, and edited by Rev. W. D. Morrison, LL.D.\n     Crown 8vo, cloth. 5_s._\n\n   Vol. XIV. =JESUS.= By Wilhelm Bousset, Professor of Theology in\n     G\u00f6ttingen. Translated by Janet Penrose Trevelyan, and edited by\n     Rev. W. D. Morrison, LL.D. Crown 8vo. 4_s._\n\n     \"It is true the writers, von Soden and Bousset, have in the course\n     of their papers said things that I regard as nothing less than\n     admirable. I very much doubt whether we have anything so admirable\n     in English.\"--Rev. Dr. Sanday in the _Guardian_.\n\n   Vol. XV. =THE COMMUNION OF THE CHRISTIAN WITH GOD.= By Prof.\n     Wilhelm Herrmann. Translated from the new German Edition by Rev. J.\n     S. Stanyon, M.A., and Rev. R. W. Stewart, B.D., B.Sc. Crown 8vo,\n     cloth. 5_s._\n\n   Vol. XVI. =HEBREW RELIGION TO THE ESTABLISHMENT OF JUDAISM UNDER\n     EZRA.= By W. E. Addis, M.A. Crown 8vo, cloth. 5_s._\n\n   Vol. XVII. =NATURALISM AND RELIGION.= By Rudolf Otto, Professor of\n     Theology in the University of G\u00f6ttingen. Translated by J. Arthur\n     Thomson, Professor of Natural History in the University of\n     Aberdeen, and Margaret R. Thomson. Edited with an Introduction by\n     Rev. W. D. Morrison, LL.D. Crown 8vo. 6_s._\n\n     \"... A valuable survey, and a critical estimate of scientific\n     theory and kindred ideas as they concern the religious view of the\n     world.... It is well written, clear, and even\n     eloquent.\"--_Expository Times._\n\n   Vol. XVIII. =ESSAYS ON THE SOCIAL GOSPEL.= By Professor Adolf\n     Harnack, of Berlin, and Professor W. Herrmann, of Marburg. Crown\n     8vo, cloth. 4_s._ 6_d._\n\n   Vol. XIX. =THE RELIGION OF THE OLD TESTAMENT: Its Place among the\n     Religions of the Nearer East.= By Karl Marti, Professor of Old\n     Testament Exegesis, Bern. Crown 8vo, cloth. 4_s._ 6_d._\n\n     In a leading review _The Spectator_ says:--\"It is a valuable\n     contribution to a great theme by one who has devoted his life to\n     its study. Not only the general reader, for whom it is specially\n     intended, but the theologian will learn not a little from its\n     pages.\"\n\n   Vol. XX. =LUKE, THE PHYSICIAN.= By Adolf Harnack, D.D. Translated\n     by the Rev. J. R. Wilkinson, M.A. Crown 8vo, cloth. 6_s._\n\n     \"What is new and interesting and valuable is the ratiocination, the\n     theorising, and the personal point of view in the book under\n     review. 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Crown 8vo, cloth.\n     6_s._\n\n     (Vol. III. of these Studies on the Acts of the Apostles is in\n     active preparation.)\n\n   Vol. XXIV. =ANGLICAN LIBERALISM.= By Twelve Churchmen. Prof. F. C.\n     Burkitt, Dr Hastings Rashdall, Prof. Percy Gardner, Sir C. T. Dyke\n     Acland, Dr A. Caldecott, Dr W. D. Morrison, Rev. A. L. Lilley, etc.\n     Crown 8vo, cloth. 5_s._\n\n     \"This is a stimulating volume, and we are glad to see an able body\n     of writers uniting to claim the free atmosphere as the condition of\n     spiritual progress.\"--_Westminster Gazette._\n\n   Vol. XXV. =THE FUNDAMENTAL TRUTHS OF THE CHRISTIAN RELIGION.= By R.\n     Seeberg, Professor of Systematic Theology in Berlin. Sixteen\n     Lectures delivered before the Students of all Faculties in the\n     University of Berlin. Crown 8vo, 350 pp. 5_s._\n\n\n\n\nTHE HIBBERT LECTURES.\n\nLibrary Edition, demy 8vo, 10_s._ 6_d._ per volume. Cheap Popular\nEdition, 3_s._ 6_d._ per volume.\n\n\n   =ALVIELLA (Count GOBLET D').= =EVOLUTION OF THE IDEA OF GOD,\n     ACCORDING TO ANTHROPOLOGY AND HISTORY.= Translated by the Rev. P.\n     H. Wicksteed. (Hibbert Lectures, 1891.) Cloth. 10_s_. 6_d._ Cheap\n     Edition, 3_s._ 6_d._\n\n   =BEARD (Rev. Dr. C.). LECTURES ON THE REFORMATION OF THE SIXTEENTH\n     CENTURY IN ITS RELATION TO MODERN THOUGHT AND KNOWLEDGE.= (Hibbert\n     Lectures, 1883.) 8vo, cloth. 10_s._ 6_d._ Cheap Edition, 3rd\n     Edition, 3_s._ 6_d._\n\n   =DAVIDS (T. W. RHYS). LECTURES ON SOME POINTS IN THE HISTORY OF\n     INDIAN BUDDHISM.= (Hib. Lec., 1881.) 2nd Ed. 8vo, cloth. 10_s._\n     6_d._ Cheap Ed., 3_s._ 6_d._\n\n   =DRUMMOND (Dr.) VIA, VERITAS, VITA.= Lectures on Christianity in\n     its most Simple and Intelligible Form. (The Hibbert Lectures,\n     1894.) 10_s._ 6_d._ Cheap Edition, 3_s._ 6_d._\n\n   =HATCH (Rev. Dr.). LECTURES ON THE INFLUENCE OF GREEK IDEAS AND\n     USAGES UPON THE CHRISTIAN CHURCH.= Edited by Dr. Fairbairn.\n     (Hibbert Lectures, 1888.) 3rd Edition. 8vo, cloth. 10_s._ 6_d._\n     Cheap Edition, 3_s._ 6_d._\n\n   =KUENEN (Dr. A.).= =LECTURES ON NATIONAL RELIGIONS AND UNIVERSAL\n     RELIGION.= (The Hibbert Lectures, 1882.) 8vo, cloth. 10_s._ 6_d._\n     Cheap Edition, 3_s._ 6_d._\n\n   =MONTEFIORE (C. G.).= =ORIGIN AND GROWTH OF RELIGION AS ILLUSTRATED\n     BY THE RELIGION OF THE ANCIENT HEBREWS.= (The Hibbert Lectures,\n     1892.) 2nd Edition. 8vo, cloth. 10_s._ 6_d._ Cheap Edition, 3_s._\n     6_d._\n\n   =PFLEIDERER (Dr. O.). LECTURES ON THE INFLUENCE OF THE APOSTLE PAUL\n     ON THE DEVELOPMENT OF CHRISTIANITY.= Translated by the Rev. J.\n     Frederick Smith. (Hibbert Lectures, 1885.) 2nd Edition. 8vo, cloth,\n     10_s._ 6_d._ Cheap Edition, 3_s._ 6_d._\n\n   =RENAN (E.). ON THE INFLUENCE OF THE INSTITUTIONS, THOUGHT, AND\n     CULTURE OF ROME ON CHRISTIANITY AND THE DEVELOPMENT OF THE CATHOLIC\n     CHURCH.= Translated by the Rev. Charles Beard. (Hibbert Lectures,\n     1880.) 8vo, cloth, 10_s._ 6_d._ Cheap Edition, 3rd Edition, 3_s._\n     6_d._\n\n   =RENOUF (P. LE PAGE). ON THE RELIGION OF ANCIENT EGYPT.= (Hibbert\n     Lectures, 1879.) 3rd Edition. 8vo, cloth. 10_s._ 6_d._ Cheap\n     Edition, 3_s._ 6_d._\n\n   =RHYS (Prof. J.). ON THE ORIGIN AND GROWTH OF RELIGION AS\n     ILLUSTRATED BY CELTIC HEATHENDOM.= (Hibbert Lectures, 1886.) 8vo,\n     cloth. 10_s._ 6_d._ Cheap Edition, 3_s._ 6_d._\n\n   =R\u00c9VILLE (Dr. A.). ON THE NATIVE RELIGIONS OF MEXICO AND PERU.=\n     Translated by the Rev. P. H. Wicksteed. (Hibbert Lectures, 1884.)\n     8vo, cloth. 10_s._ 6_d._ Cheap Edition, 3_s._ 6_d._\n\n   =SAYCE (Prof. A. H.). ON THE RELIGION OF ANCIENT ASSYRIA AND\n     BABYLONIA.= 4th Edition. (Hibbert Lectures, 1887.) 8vo, cloth.\n     10_s._ 6_d._ Cheap Ed., 3_s._ 6_d._\n\n   =UPTON (Rev. C. B.). ON THE BASES OF RELIGIOUS BELIEF.= (Hibbert\n     Lectures, 1893.) Demy 8vo, cloth. 10_s._ 6_d._ Cheap Edition, 3_s._\n     6_d._\n\n\n   ALPHABETICAL LIST.\n\n   =ADDIS (W. E.). HEBREW RELIGION.= 5_s._ _See_ Crown Theological\n     Library, p. 12.\n\n   =ALLIN (Rev. THOS.). UNIVERSALISM ASSERTED AS THE HOPE OF THE\n     GOSPEL ON THE AUTHORITY OF REASON, THE FATHERS, AND HOLY\n     SCRIPTURE.= With a Preface by Edna Lyall, and a Letter from Canon\n     Wilberforce. Crown 8vo, cloth. 2_s._ 6_d._ net.\n\n   =ALVIELLA (Count GOBLET D'). THE CONTEMPORARY EVOLUTION OF\n     RELIGIOUS THOUGHT IN ENGLAND, AMERICA, AND INDIA.= Translated from\n     the French by the Rev. J. Moden. 8vo, cloth. 10_s._ 6_d._\n\n     =EVOLUTION OF THE IDEA OF GOD.= _See_ The Hibbert Lectures, p. 14.\n\n   =ANGLICAN LIBERALISM.= By Twelve Churchmen. 5_s._ _See_ Crown\n     Theological Library, p. 13.\n\n   =ANNOTATED CATECHISM.= A Manual of Natural Religion and Morality,\n     with many practical details. 2nd Edition. Crown 8vo, cloth. 1_s._\n\n   =BAUR (F. C.). CHURCH HISTORY OF THE FIRST THREE CENTURIES.= 2\n     vols., 12_s._ _See_ Theological Translation Library, Old Series, p.\n     8.\n\n     =PAUL, THE APOSTLE OF JESUS CHRIST.= 2 vols., 12_s._ _See_\n     Theological Translation Library, Old Series, p. 8.\n\n   =BEARD (Rev. Dr. C.). THE UNIVERSAL CHRIST, AND OTHER SERMONS.=\n     Crown 8vo, cloth. 7_s._ 6_d._\n\n     =LECTURES ON THE REFORMATION OF THE SIXTEENTH CENTURY IN ITS\n     RELATION TO MODERN THOUGHT AND KNOWLEDGE.= _See_ The Hibbert\n     Lectures, p. 14.\n\n   =BEEBY (Rev. C. E., B.D., Author of \"Creed and Life\"). DOCTRINE AND\n     PRINCIPLES.= Popular Lectures on Primary Questions. Demy 8vo,\n     cloth. 4_s._ 6_d._\n\n   =BIBLE.= Translated by Samuel Sharpe, being a Revision of the\n     Authorised English Version. 6th Edition of the Old, 10th Edition of\n     the New Testament. 8vo, roan. 5_s._ _See also_ Testament.\n\n   =BLEEK(F.). LECTURES ON THE APOCALYPSE.= _See_ Theological\n     Translation Library, Old Series, p. 8.\n\n   =BREMOND (HENRI). THE MYSTERY OF NEWMAN.= With an Introduction by\n     Rev. George Tyrrell, M.A. Medium 8vo, cloth. 10_s._ 6_d._ _net._\n\n     \"From France comes a remarkable volume, excellently translated,\n     which endeavours to probe the mystery; to realise, as it were, the\n     soul of Newman, to describe to us justly and truthfully the\n     personality of the man.\"--_Daily Chronicle._\n\n     \"No subsequent work can deprive M. 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Crown\n     8vo, cloth. 3_s._ 6_d._\n\n   =CLARK (ARCHD. JAS.). DE SUCCESSIONE APOSTOLICA NEC NON MISSIONE ET\n     JURISDICTIONE HIERARCHI\u00c6 ANGLICAN\u00c6 ET CATHOLIC\u00c6.= 8vo.\n     (_Georgetown, Guiana._) Cloth. 21_s._\n\n     =SEVEN AGES OF THE CHURCH; or, Exposition of the Apocalypse.=\n     Sewed. 1_s._\n\n   =COMMON PRAYER FOR CHRISTIAN WORSHIP: in Ten Services for Morning\n     and Evening.= 32mo, cloth. 1_s._ 6_d._ Also in 8vo, cloth. 3_s._\n\n   =CONWAY (MONCURE D.). CENTENARY HISTORY OF THE SOUTH PLACE ETHICAL\n     SOCIETY.= With numerous Portraits, a facsimile of the original MS.\n     of the hymn, \"Nearer, my God, to Thee,\" and Appendices. Crown 8vo,\n     half vellum, paper sides. 5_s._\n\n   =CORNILL (Prof. CARL). INTRODUCTION TO THE CANONICAL BOOKS OF THE\n     OLD TESTAMENT.= Demy 8vo, cloth. 10s. 6_d._ _net._ _See_\n     Theological Translation Library, New Series, p. 3.\n\n   =DAVIDS (T. W. RHYS). LECTURES ON SOME POINTS IN THE HISTORY OF\n     INDIAN BUDDHISM.= _See_ The Hibbert Lectures, p. 14.\n\n   =DELITZSCH (F.). BABEL AND BIBLE.= Two Lectures delivered before\n     the Deutsche Orient-Gesellschaft in the presence of the German\n     Emperor. 5_s._ _See_ Crown Theological Library, p. 10. _See also_\n     Harnack, A., \"Letter to _Preuss. Jahrb\u00fccher_,\" p. 18.\n\n   =DOBSCH\u00dcTZ (E. VON). CHRISTIAN LIFE IN THE PRIMITIVE CHURCH.= Demy\n     8vo. 10_s._ 6_d._ _See_ Theological Translation Library, New\n     Series, p. 4.\n\n   =DRIVER (S. R.).= _See_ Mosheh ben Shesheth, p. 22.\n\n   =DRUMMOND (JAMES, M.A., LL.D., Hon. Litt.D., late Principal of\n     Manchester College, Oxford). AN INQUIRY INTO THE CHARACTER AND\n     AUTHORSHIP OF THE FOURTH GOSPEL.= Demy 8vo, cloth. 10_s._ 6_d._\n\n     \"The book is not only learned, but also reverent and spiritual in\n     tone, and ought to find its way into the libraries of students of\n     all shades of belief, as a very notable attempt to solve one of the\n     most important of New Testament problems.\"--_Christian World._\n\n     =VIA, VERITAS, VITA.= _See_ The Hibbert Lectures, p. 14.\n\n     =PHILO JUD\u00c6US.= _See_ p. 29.\n\n   =ECHOES OF HOLY THOUGHTS: Arranged as Private Meditations before a\n     First Communion.= 2nd Edition, with a Preface by Rev. J. Hamilton\n     Thom. Printed with red lines. Fcap. 8vo, cloth. 1_s._\n\n   =EWALD (H.). COMMENTARY ON THE PROPHETS OF THE OLD TESTAMENT.=\n     _See_ Theological Translation Library, Old Series, p. 8.\n\n     =COMMENTARY ON THE PSALMS.= _See_ Theological Translation\n     Library, Old Series, p. 8.\n\n   =EWALD (H.). COMMENTARY ON THE BOOK OF JOB.= _See_ Theological\n     Translation Library, Old Series, p. 8.\n\n   =FARNELL (L. R.). THE EVOLUTION OF RELIGION. An Anthropological\n     Study.= By L. R. Farnell, D.Litt., Fellow and Tutor of Exeter\n     College, Oxford. 5_s._ _See_ Crown Theological Library, p. 12.\n\n   =FIGG (E. G.). ANALYSIS OF THEOLOGY, NATURAL AND REVEALED.= Crown\n     8vo, cloth. 6_s._\n\n   =FOUR GOSPELS (THE) AS HISTORICAL RECORDS.= 8vo, cloth. 15_s._\n\n   =GILL (C.). THE EVOLUTION OF CHRISTIANITY.= By Charles Gill. 2nd\n     Edition. With Dissertations in answer to Criticism. 8vo, cloth.\n     12_s._\n\n     =THE BOOK OF ENOCH THE PROPHET.= Translated from an Ethiopic MS.\n     in the Bodleian Library, by the late Richard Laurence, LL.D.,\n     Archbishop of Cashel. The Text corrected from his latest Notes by\n     Charles Gill. Re-issue, 8vo, cloth. 5_s._\n\n   =HARNACK (ADOLF). MONASTICISM: Its Ideals and History; and THE\n     CONFESSIONS OF ST. AUGUSTINE.= Two Lectures by Adolf Harnack.\n     Translated into English by E. E. Kellett, M.A., and F. H.\n     Marseille, Ph.D., M.A. Crown 8vo, cloth. 4_s._\n\n     \"The lectures impart to these old subjects a new and vivid interest\n     which cannot but win this faithful version many admiring\n     readers.\"--_Scotsman._\n\n     \"One might read all the ponderous volumes of Montalembert without\n     obtaining so clear a view or so rare a judgment of this immense\n     subject as are offered in these luminous pages.... The translation\n     is excellent, and gives us Harnack in pure and vigorous\n     English.\"--_Christian World._\n\n     =LETTER to the \"Preussische Jahrb\u00fccher\" on the German Emperor's\n     Criticism of Prof. Delitzsch's Lectures on \"Babel and Bible.\"=\n     Translated into English by Thomas Bailey Saunders. 6_d._ net.\n\n   =HARNACK (ADOLF). LUKE, THE PHYSICIAN.= 6_s._ _See_ Crown\n     Theological Library.\n\n     =HISTORY OF DOGMA.= 7 vols., 10_s._ 6_d._ each. _See_ Theological\n     Translation Library, New Series, p. 5.\n\n     =THE SAYINGS OF JESUS.= 6_s._ _See_ Crown Theological Library, p.\n     13.\n\n     =WHAT IS CHRISTIANITY?= 5_s._ _See_ Theological Translation\n     Library, New Series, p. 6. _Also_ Crown Theological Library, p. 11.\n     _See_ Saunders (T. B.), \"Professor Harnack and his Oxford Critics,\"\n     p. 25.\n\n     =EXPANSION OF CHRISTIANITY IN THE FIRST THREE CENTURIES.= _See_\n     Theological Translation Library, p. 4.\n\n     =and HERRMANN (Dr. WILHELM). ESSAYS ON THE SOCIAL GOSPEL.= 4_s._\n     6_d._ Translation edited by Maurice A. Canney, M.A. _See_ Crown\n     Theological Library, p. 13.\n\n   =HATCH (Rev. Dr.). LECTURES ON THE INFLUENCE OF GREEK IDEAS AND\n     USAGES UPON THE CHRISTIAN CHURCH.= _See_ The Hibbert Lectures, p.\n     14.\n\n   =HAUSRATH (Prof. A.). HISTORY OF THE NEW TESTAMENT TIMES.= The Time\n     of the Apostles. Translated by Leonard Huxley. With a Preface by\n     Mrs Humphry Ward. 4 vols. 8vo, cloth. 42_s._ (Uniform with the\n     Theological Translation Library, Old Series.)\n\n     =NEW TESTAMENT TIMES.= The Times of Jesus. 2 vols. 12_s._ _See_\n     Theological Translation Library, Old Series, p. 8.\n\n   =HEBREW TEXTS, in large type for Classes:=\n\n     =Genesis.= 2nd Edition. 16mo, cloth. 1_s._ 6_d._\n\n     =Psalms.= 16mo, cloth. 1_s._\n\n     =Isaiah.= 16mo, cloth. 1_s._\n\n     =Job.= 16mo, cloth. 1_s._\n\n   =HENSLOW(Rev. G.). THE ARGUMENT OF ADAPTATION; or, Natural Theology\n     reconsidered.= 8vo, cloth. 1_s._\n\n     =SPIRITUAL TEACHINGS OF BIBLE PLANTS; or, The Garden of God.=\n     8vo, cloth. 1_s._\n\n     =THE AT-ONE-MENT; or, The Gospel of Reconciliation.= 8vo, cloth.\n     1_s._\n\n     =THE SPIRITUAL TEACHING OF CHRIST'S LIFE.= 8vo, cloth. 5_s._ net.\n\n     =CHRIST NO PRODUCT OF EVOLUTION.= 8vo. cloth. 1_s._\n\n   =HERFORD (R. TRAVERS, B.A.). CHRISTIANITY IN TALMUD AND MIDRASH.=\n     Demy 8vo, cloth. 18_s._ net.\n\n     CONTENTS:--Introduction. Division I. Passages from the Rabbinical\n     Literature: A. Passages relating to Jesus. B. Passages relating to\n     Minim, Minuth. Division II. General Results. Appendix containing\n     the Original Texts of the Passages translated. Indices.\n\n     \"His book (if he is right in his identification of the Minim) is a\n     history of Judaising Christianity--the first independent and\n     competent history written in English.\"--_Expository Times._\n\n     \"It must become at once the standard authority on its\n     subject.\"--_Manchester Guardian._\n\n     \"It is no exaggeration to say that it will prove indispensable not\n     only to scholars interested in Talmudic literature, but to all who\n     study the subject of the evangelical tradition. It will introduce\n     the reader into a new world--that of Jewish thought in the\n     centuries after Christ.\"--_Cambridge Review._\n\n   =HERRMANN (W.). THE COMMUNION OF THE CHRISTIAN WITH GOD.= 5_s._\n     _See_ Theological Translation Library, New Series, p. 6.\n\n     =FAITH AND MORALS.= 5_s._ _See_ Crown Theological Library, p. 11.\n\n     =and HARNACK (ADOLF.). ESSAYS ON THE SOCIAL GOSPEL.= 4_s._ 6_d._\n     _See_ Crown Theological Library, p. 13.\n\n   =HIBBERT JOURNAL: A Quarterly Review of Religion, Theology, and\n     Philosophy.= Edited by L. P. Jacks and G. Dawes Hicks. Vol. I.\n     Royal 8vo, 856 pp. Vol. II., 864 pp. Vol. III., 869 pp. Vols. IV.\n     and V., 960 pp. Cloth. Each 12_s._ 6_d._ net. Annual Subscription,\n     10_s._ post free.\n\n   =HOERNING (Dr. R.). THE KARAITE MSS., BRITISH MUSEUM.= The Karaite\n     Exodus (i. to viii. 5) in Forty-two Autotype Facsimiles, with a\n     Transcription in ordinary Arabic type. Together with Descriptions\n     and Collation of that and five other MSS. of portions of the Hebrew\n     Bible in Arabic characters in the same Collection. Royal 4to,\n     cloth, gilt top. 20_s._\n\n   =HUNTER (Rev. J., D.D.). DE PROFUNDIS CLAMAVI, and Other Sermons.=\n     Large Crown 8vo, cloth. 5_s._ net.\n\n     =THE COMING CHURCH. A Plea for a Church simply Christian.= Cloth.\n     1_s._ 6_d._ net.\n\n   =JOHNSON (EDWIN, M.A.). THE RISE OF CHRISTENDOM.= Demy 8vo, cloth.\n     7_s._ 6_d._\n\n     =ANTIQUA MATER: A Study of Christian Origins.= Crown 8vo, cloth.\n     2_s._ 6_d._\n\n     =THE RISE OF ENGLISH CULTURE.= Demy 8vo, cloth. 15_s._ net.\n\n   =JONES (Rev. R. CROMPTON). HYMNS OF DUTY AND FAITH.= Selected and\n     Arranged. 247 pp. Fcap. 8vo, cloth. 2nd Edition. 3_s._ 6_d._\n\n     =CHANTS, PSALMS, AND CANTICLES.= Selected and Pointed for\n     Chanting. 18mo, cloth. 1_s._ 6_d._\n\n     =ANTHEMS.= With Indexes and References to the Music. 18mo, cloth.\n     1_s._ 3_d._\n\n     =THE CHANTS AND ANTHEMS.= Together in 1 vol., cloth. 2_s._\n\n     =A BOOK OF PRAYER.= In Thirty Orders of Worship, with Additional\n     Prayers and Thanksgivings. 18mo, cloth. 2_s._ 6_d._ With Chants, in\n     1 vol. 18mo, cloth. 3_s._\n\n   =KAUTZSCH (E.). AN OUTLINE OF THE HISTORY OF THE LITERATURE OF THE\n     OLD TESTAMENT.= With Chronological Tables for the History of the\n     Israelites, and other Aids to the Explanation of the Old Testament.\n     Reprinted from the \"Supplement to the Translation of the Old\n     Testament.\" By E. Kautzsch, Professor of Theology at the University\n     of Halle. Edited by the Author. Translated by John Taylor, D.Lit.,\n     M.A., etc. Demy 8vo, cloth. 6_s._ 6_d._\n\n     \"This English translation ... is likely to prove very acceptable to\n     all those students who desire to see for themselves the view taken\n     by the 'higher critics' of the growth of the Old Testament.\"--_The\n     Guardian._\n\n     \"Dr. Taylor has rendered a great service to the English readers by\n     his excellent translation of this important work.\"--_British\n     Weekly._\n\n     =KEIM'S HISTORY OF JESUS OF NAZARA.= 6 vols. 6_s._ each. _See_\n     Theological Translation Library, Old Series, p. 8.\n\n   =KENNEDY (Rev. JAS.). BIBLICAL HEBREW.= 12_s._ _See_ p. 35.\n\n   =KITTEL (R.). HISTORY OF THE HEBREWS.= 2 vols. 10_s._ 6_d._ each.\n     _See_ Theological Translation Library, New Series, p. 6.\n\n   =KUENEN (Dr. A.). LECTURES ON NATIONAL AND UNIVERSAL RELIGIONS.=\n     _See_ The Hibbert Lectures, p. 14.\n\n     =THE RELIGION OF ISRAEL TO THE FALL OF THE JEWISH STATE.= 3 vols.\n     18_s._ _See_ Theological Translation Library, Old Series, p. 9.\n\n   =LAKE (Professor KIRSOPP). THE HISTORICAL EVIDENCE FOR THE\n     RESURRECTION OF JESUS CHRIST.= 5_s._ _See_ Crown Theological\n     Library, p. 13.\n\n   =LEA (HENRY CHARLES, LL.D.). HISTORY OF SACERDOTAL CELIBACY IN THE\n     CHRISTIAN CHURCH.= Third Edition. Thoroughly Revised and Reset. 2\n     vols. Medium 8vo, cloth. 21_s_. net.\n\n   =LOBSTEIN (P.). THE DOGMA OF THE VIRGIN BIRTH OF CHRIST.= 3_s._ See\n     Crown Theological Library, p. 10.\n\n   =LODGE (Sir O.). LIFE AND MATTER. A Criticism of Professor\n     Haeckel's \"Riddle of the Universe.\"= Fourth Impression. Crown 8vo,\n     cloth. 2_s._ 6_d._ net.\n\n   =MACAN (R. W.). THE RESURRECTION OF JESUS CHRIST.= An Essay in\n     Three Chapters. 8vo, cloth. 5_s._\n\n   =MACKAY (R. W.). SKETCH OF THE RISE AND PROGRESS OF CHRISTIANITY.=\n     8vo, cloth. 6_s._\n\n   =MARCHANT (JAMES). THEORIES OF THE RESURRECTION OF JESUS CHRIST.=\n     Crown 8vo, stiff covers, 2_s._ net; superior cloth binding, 3_s._\n\n   =MARTI (KARL). RELIGION OF THE OLD TESTAMENT.= 4_s._ 6_d._ _See_\n     Crown Theological Library, p. 13.\n\n   =MARTINEAU (Rev. Dr. JAMES). THE RELATION BETWEEN ETHICS AND\n     RELIGION.= An Address. 8vo, sewed. 1_s._\n\n     =MODERN MATERIALISM: ITS ATTITUDE TOWARDS THEOLOGY.= A Critique\n     and Defence. 8vo, sewed. 2_s._ 6_d._\n\n   =M\u00c9N\u00c9GOZ (E.). RELIGION AND THEOLOGY.= By E. M\u00e9n\u00e9goz, Professor of\n     the Faculty of Protestant Theology, Paris. Stiff boards. 1_s_. net.\n\n   =MITCHELL (Rev. A. F.). HOW TO TEACH THE BIBLE.= 2nd Edition,\n     thoroughly revised and reset. Crown 8vo, cloth. 2_s._ 6_d._\n\n     Sir Oliver Lodge quotes the book in an article in _Contemporary\n     Review_, and states that the book contains many useful hints and\n     much information.\n\n     \"The lectures are marked by much insight and moderation. The book\n     is notable also for its gracious and cultured note, and for the\n     quiet persuasiveness with which a revolutionary reform is\n     advocated.\"--_Sunday School Chronicle._\n\n   =MONTEFIORE (C. G.). ORIGIN AND GROWTH OF RELIGION AS ILLUSTRATED\n     BY THE RELIGION OF THE ANCIENT HEBREWS.= _See_ The Hibbert\n     Lectures, p. 14.\n\n   =MOSHEH BEN SHESHETH'S COMMENTARY ON JEREMIAH AND EZEKIEL.= Edited\n     from a Bodleian MS., with a Translation and Notes, by S. R. Driver.\n     8vo, sewed. 3_s._\n\n   =M\u00dcNSTERBERG (Prof. HUGO). THE AMERICANS.= 12_s._ 6_d._ net. _See_\n     p. 30.\n\n   =NESTLE (E.). INTRODUCTION TO THE TEXTUAL CRITICISM OF THE GREEK\n     NEW TESTAMENT.= _See_ Theological Translation Library, New Series,\n     p. 7.\n\n   =OTTO (R.). NATURALISM AND RELIGION.= 6_s._ _See_ Crown Theological\n     Library, p. 12.\n\n   =PERRIN (R. S.). THE EVOLUTION OF KNOWLEDGE. A Review of\n     Philosophy.= Crown 8vo, cloth. 6_s._\n\n   =PERSONAL AND FAMILY PRAYERS.= 8vo, buckram. 1_s._ net.\n\n   =PETERS (JOHN P.). EARLY HEBREW STORY.= A Study of the Origin, the\n     Value, and the Historical Background of the Legends of Israel.\n     5_s._ _See_ Crown Theological Library, p. 11.\n\n   =PFLEIDERER (Dr. O.). LECTURES ON THE INFLUENCE OF THE APOSTLE PAUL\n     ON THE DEVELOPMENT OF CHRISTIANITY.= _See_ The Hibbert Lectures, p.\n     14.\n\n     =PAULINISM: A Contribution to the History of Primitive\n     Christianity.= 2 vols. 12_s._ _See_ Theological Translation\n     Library, Old Series, p. 9.\n\n     =PHILOSOPHY OF RELIGION ON THE BASIS OF ITS HISTORY.= 4 vols.\n     24_s._ _See_ Theological Translation Library, Old Series, p. 9.\n\n     =THE EARLY CHRISTIAN CONCEPTION OF CHRIST: Its Significance and\n     Value in the History of Religion.= 3_s._ 6_d._ _See_ Crown\n     Theological Library, p. 11.\n\n     =PRIMITIVE CHRISTIANITY.= Vol. I. Demy 8vo, cloth. 10_s._ 6_d._\n     net. _See_ Theological Translation Library, New Series, p. 3.\n\n   =POOLE (REG. LANE). ILLUSTRATIONS OF THE HISTORY OF MEDI\u00c6VAL\n     THOUGHT IN THE DEPARTMENTS OF THEOLOGY AND ECCLESIASTICAL\n     POLITICS.= 8vo, cloth. 10_s._ 6_d._\n\n   =PROTESTANT COMMENTARY ON THE NEW TESTAMENT.= 3 vols. 18_s._ _See_\n     Theological Translation Library, Old Series, p. 9.\n\n   =RENAN (E.). ON THE INFLUENCE OF THE INSTITUTIONS, THOUGHT, AND\n     CULTURE OF ROME ON CHRISTIANITY AND THE DEVELOPMENT OF THE CATHOLIC\n     CHURCH.= _See_ Hibbert Lectures, p. 14.\n\n   =RENOUF (P. LE PAGE). ON THE RELIGION OF ANCIENT EGYPT.= _See_\n     Hibbert Lectures, p. 15.\n\n   =R\u00c9VILLE (A.). THE SONG OF SONGS, Commonly called the Song of\n     Solomon, or the Canticle.= Translated from the French. Crown 8vo,\n     cloth. 1_s._ 6_d._\n\n     =ON NATIVE RELIGIONS OF MEXICO AND PERU.= _See_ Hibbert Lectures,\n     p. 15.\n\n     =PROLEGOMENA OF THE HISTORY OF RELIGIONS.= 6_s._ _See_\n     Theological Translation Library, Old Series, p. 9.\n\n   =R\u00c9VILLE (JEAN). LIBERAL CHRISTIANITY.= 4_s._ _See_ Crown\n     Theological Library, p. 11.\n\n     _See_ also Sabatier's \"Religions of Authority and Religion of the\n     Spirit,\" p. 4.\n\n   =RIX (HERBERT). TENT AND TESTAMENT.= A Camping Tour in Palestine,\n     with some Notes on Scripture Sites. With 61 Illustrations,\n     Frontispiece, and Maps. Demy 8vo, cloth. 8_s._ 6_d._ net.\n\n     \"His narrative of travel is that of an intelligent and\n     well-informed traveller who went without prepossessions and was\n     both able and willing to weigh evidence.... Mr. Rix's contribution\n     is one that must be taken into account.\"--_Spectator._\n\n     \"The result is a thoughtful, well-written, even learned work, far\n     from the vain outpourings of the tourist. The narrative, though\n     heavily charged with information, is wonderfully unembarrassed, and\n     the word-pictures which abound are true to life.\"--_Athen\u00e6um._\n\n   =ROBINSON (ALEX., M.A., B.D.). A STUDY OF THE SAVIOUR IN THE NEWER\n     LIGHT.= 2nd Edition. Revised and partly re-written. Demy 8vo,\n     cloth. 5_s._ net.\n\n     =OLD AND NEW CERTAINTY OF THE GOSPEL.= A Sketch. Crown 8vo,\n     cloth. 2_s._ 6_d._\n\n   =SABATIER (AUGUSTE). THE RELIGIONS OF AUTHORITY AND THE RELIGION OF\n     THE SPIRIT.= With a Memoir by Professor J. R\u00e9ville. 10_s._ 6_d._\n     _See_ Theological Translation Library, New Series, p. 4.\n\n     =THE DOCTRINE OF THE ATONEMENT AND ITS HISTORICAL EVOLUTION; and\n     RELIGION AND MODERN CULTURE.= 4_s._ 6_d._ _See_ Crown Theological\n     Library, p. 12.\n\n   =SADLER (Rev. Dr.). PRAYERS FOR CHRISTIAN WORSHIP.= Crown 8vo,\n     cloth. 3_s._ 6_d._\n\n     =CLOSET PRAYERS, Original and Compiled.= 18mo, cloth. 1_s._ 6_d._\n\n   =SAUNDERS (T. BAILEY). PROFESSOR HARNACK AND HIS OXFORD CRITICS.=\n     Crown 8vo, cloth. 1_s._ 6_d._ net.\n\n     \"It gives thoughtful and acutely reasoned support to the great\n     historical student of Christianity who represents Berlin in\n     theology against the pig-tailed opposition which Oxford has offered\n     to his learning. A spirited piece of controversial writing, it\n     cannot but prove stimulating to readers interested in modern\n     divinity, no matter to which side of the debate their private\n     prepossessions incline them.\"--_Scotsman._\n\n     \"Mr. Saunders writes with sobriety and with a knowledge of the\n     points at issue. Readers of 'Harnack and his Critics' will do well\n     to read his comments.\"--_Sheffield Daily Telegraph._\n\n   =SAVAGE (M. J.). BELIEFS ABOUT THE BIBLE.= 8vo, cloth. 7_s._ 6_d._\n\n   =SAYCE (A. H.). ON THE RELIGION OF ANCIENT ASSYRIA AND BABYLONIA.=\n     _See_ Hibbert Lectures, p. 15.\n\n   =SCHRADER (E.). CUNEIFORM INSCRIPTIONS AND THE OLD TESTAMENT.= 2\n     vols. 12_s._ _See_ Theological Translation Library, Old Series, p.\n     9.\n\n   =SCHUBERT (HANS VON). CHURCH HISTORY.= _See_ Theological\n     Translation Library, New Series, p. 3.\n\n   =SCOTT (Rev. E. F., M.A.). THE APOLOGETIC OF THE NEW TESTAMENT.=\n     5_s._ _See_ Crown Theological Library, p. 13.\n\n   =SEEBERG (R.). THE FUNDAMENTAL TRUTHS OF THE CHRISTIAN RELIGION.=\n     By R. Seeberg, Professor of Systematic Theology in Berlin. 5_s._\n     _See_ Crown Theological Library, p. 13.\n\n   =SEVERUS (Patriarch of Antioch). THE SIXTH BOOK OF THE SELECT\n     LETTERS OF SEVERUS, PATRIARCH OF ANTIOCH, in the Syriac Version of\n     Athanasius of Nisibis.= Edited and translated by E. W. Brooks. Vol.\n     I. (Text), Part 1, and Vol. II. (Translation), Part 1. 2 vols. 8vo,\n     cloth. 42_s._ net. Vol. I. (Text), Part 2, and Vol. II.\n     (Translation), Part 2. 2 vols. 8vo, cloth. 42_s._ net. _See_ Text\n     and Translation Society, p. 38.\n\n   =SHARPE (SAMUEL). HISTORY OF THE HEBREW NATION AND ITS LITERATURE.=\n     With an Appendix on the Hebrew Chronology. 5th Edition. Crown 8vo,\n     cloth. 4_s._ 6_d._\n\n     =CRITICAL NOTES ON THE AUTHORISED ENGLISH VERSION OF THE NEW\n     TESTAMENT.= 2nd Edition. 12mo, cloth, 1_s._ 6_d._\n\n   =SMITH (MARTIN R.). WHAT I HAVE TAUGHT MY CHILDREN.= 2nd Edition,\n     Revised. Crown 8vo, cloth. 3_s._ 6_d._\n\n   =SODEN (H. von, D.D.). THE BOOKS OF THE NEW TESTAMENT.= 5_s._ _See_\n     Crown Theological Library, p. 12.\n\n   =THE STATUTES OF THE APOSTLES.= The hitherto unedited Ethiopic and\n     Arabic Texts. Edited, with an Introduction and Translations of the\n     Ethiopic, Arabic, and Coptic Texts, by Rev. G. Horner, M.A. With an\n     Appendix--a recently discovered variant of the Coptic Text. 18_s._\n     net.\n\n   =TAYLER (Rev. 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Todd Lecture Series, Vol. V. 2_s._\n     6_d._\n\n     =THE IRISH NENNIUS FROM L. NA HUIDRE, AND HOMILIES AND LEGENDS\n     FROM L. BREAC.= Alphabetical Index of Irish Neuter Substantives.\n     Todd Lecture Series, Vol. VI. 2_s._ 6_d._\n\n   =HUGO (VICTOR). LES MIS\u00c9RABLES: Les Principaux Episodes.= Edited,\n     with Life and Notes, by the late J. Bo\u00efelle. 2 vols. 6th Edition.\n     Crown 8vo, cloth. Each 3_s._ 6_d._\n\n   =HUGO (VICTOR). NOTRE DAME DE PARIS.= Adapted for the use of\n     Schools and Colleges. By the late J. Bo\u00efelle. 2 vols. 2nd Edition.\n     Crown 8vo, cloth. Each 3_s._\n\n   =LEABHAR BREAC.= The \"Speckled Book,\" otherwise styled, \"The Great\n     Book of Dun Doighre\" : a Collection of Pieces in Irish and Latin,\n     transcribed towards the close of the Fourteenth Century. \"The\n     oldest and best Irish MS. relating to Church History now preserved\"\n     (_G. Petrie_). 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