The Asbury Seminarian Journal • 1950 3/4

VOL V 1950 No. 3/4

1 THE ASBURY SEMINARIAN ASBURY THEOLOGICAL SEMINARY Wilmore, Kentucky

EDITORIAL STAFF

Editor Harold B. Kuhn

Associate Editors James D. Robertson George A. Turner

Published in March, June, September, and December. Publication and Editorial Offices: Asbury Theological Seminary, N. Lexington Avenue, Wilmore, Kentucky.

The subscription price is $2.00 per annum; $3.50 for two years.

Entered as second-class matter March 19, 1946 at the post office at Wilmore, Kentucky, under the Act of March 3, 1879.

Vol. V FALL WINTER 1950 Nos. 3 & 4

Table of Contents Page

The President's Letter Julian C. McPheeters 81 Our Contributors 82 Faith and Freedom Editorial 83 Holiness Extended Paul Stromberg Rees 85 "Christian " In the Book of Acts J. Harold Greenlee 92 The Problem of Good and Evil E. E. Barrett 95 Christian Education in the Home Harold C. Mason 98

Alumni Letter Dee W. Cobb 101

The Impact of the Transition to Modern Education Upon Religious Education Anne W. Kuhn 102 The Genitive Case in the New Testament J. Harold Greenlee 108 Equivalents of the Genitive in Other Languages E. A. Nida 110 George Fox: The Significance of His Life and Work to the Study of Mysticism Harold B. Kuhn 112 Book Reviews 121

Cumulative Index 141 Vol. V, No. 3 & 4 The Asbury Seminarian Fall And Winter, 1950

Ihe fmidtnVs litittt

Julian C. McPheeters

Among the spiritual peaks during the fall quarter at the Seminary may be mentioned the twenty-four hour vigil of prayer at the opening of the quarter, the annual revival of Asbury College in which the Seminary participates, and the annual Holiness Emphasis Week, observed under the auspices of the student body of Asbury Theological Seminary.

All classes were dismissed for the twenty-four hour vigil of prayer. It was a time of spiritual inventory and undergirding for the tasks of another school year. Dr. O. H. Callis, an approved evangelist of the Methodist Church wa� the preacher for the College Revival. The students of the Seminary kept an unbroken vigil of prayer daily, from midnight until 6 a.m., during the special series in the College. The revival was a time of great spiritual quickening in salvation, sanctifications, reclamations, and epochal decisions for several hundred young people.

The speaker for the Holiness Emphasis Week was Dr. Ralph Earle, head of the department of Biblical Literature in the Nazarene Theological Seminary at Kansas City. The spiritual tides of the week reached a crest on Friday at the ten o'clock chapel hour. The challenge of the hour was that of Kadesh- Barnea. The service extended well past the noon hour as young men and women preparing for the ministry, tarried to pray for the nails to be driven. The radiant faces of a goodly number bore witness to the fact that they had not turned back, but had entered the Canaan rest of a life crucified with Christ.

The enrollment for the quarter totalled 296. While the number of students was 22 less than in the same quarter of the previous year, there were eight more students enrolled for the B.D. degree than last fall quarter.

The next building project is that of the Chapel. Something like half the amount of the cost of the proposed building has been secured in cash and pledges.

Dr. J. Harold Greenlee, professor of New Testament Greek, received a Fulbright Grant and is on a nine-month leave of absence for study at Oxford University and the University of London. Jack Howard Goodwin, Head Cataloger in the Seminary Library, has been granted a year's leave of absence for study in Scotland, at the University of Edinburg. Dr. Earl E. Barrett is the new professor of Doctrine. Dr. Robert P. Shuler, Jr., professor of Old Testament was released at the close of the fall quarter to accept the position as associate pastor of Trinity Methodist Church in Los Angeles.

continued on page 140 81 JULIAN C. McPheeters, A.B., Ll.D., is president of Asbury Theological Seminary,

GEORGE ALLEN TURNER, Ph.D., is professor of English in Asbury Theological Seminary, and associate editor of this journal.

PAUL STROMBERG REES, A.B., D.D., is pastor of the First Covenant Church in Minneapolis, Minn. Well known as pulpiteer and author, he is a welcome contributor to this journal. Published here is an address delivered at Asbury Theological Seminary in November, 1949.

J. HAROLD GREENLEE, Ph.D., is professor of Greek in Asbury Theological Seminary. Currently he is on leave of absence, studying at Oxford and London Universities on a Fulbright Scholarship.

EARL E. BARRETT, Th.D., is professor of Doctrine in Asbury Theological Seminary.

HAROLD C. MASON, Ed.D., is professor of Christian Education in Asbury Theological Seminary.

DEE W. COBB, B.D., is well known in the field of evangelism, and is president of the Asbury Seminary Alumni Association.

ANNE W. KUHN, A.M., is an occasional contributor to this journal.

EUGENE A. NIDA, Ph.D., is editor of The Translator, and active in the work of the American Bible Society, and of the United Bible Societies.

HAROLD B. KUHN, Ph.D., is professor of Philosophy of religion in Asbury Theological Seminary, and editor of this periodical.

The Editorial Committee wishes to express to Dr. Robert P. Shuler, Jr. its appreciation of his service as associate editor of this periodical. He has served willingly and faithfully, and goes to his new work for the Kingdom with the sincere good wishes of the Editorial staff.

82 Faith and Freedom

George Allen Turner

In the minds of many the two concepts building a "brave new world" and its re of faith and freedom are antithetical. This ligious counterpart of bringing in the King is, of course, dependent upon the definitions dom of God, could not survive the catas- given the terms. To those who yiew them trophies of the two world-wars, the de as in antithesis, faith would be regarded as pression, and the atom bomb. Those who a rather credulous and naive acceptation of have been emphasizing that man is a sinner tradition, while freedom would represent have at last won a respectable hearing, the movement of and investigation aided as they have been, not only by Bib unfettered and uninhibited by consider lical exegesis but also by the shocking ations of value. Historically there is con realities of contempory events. siderable justification for this viewpoint. A helpful analysis of British thought in On the other hand the viewpoint rests upon this century appears in J. W. B. Smith, dubious definitions of these terms and may An Introduction to Scripture Teaching represent an easy, superficial, and erroneous (Thomas Nelson, 1949). The author des generalization. Indeed it may be shown that cribes the period from 1870 to 1918 as one freedom is not the alternative to faith, but in which traditional views of the Bible and rather its consequent. of education predominated. The next per While geneializations are often mislead iod, 1918 to 1944, was one of confusion ing, they may be helpful in gaining per and transition. The results of higher criti spective. The sixteenth century may be cism of the Bible had then made themselves characterized as an age of faith, a period felt in religious education. Since 1944 there in western history when credulity and tradi has been an attempt at reconstruction, tion were sloughed off by the discovery of necessitated by the fact that loss of religious deeper spiritual verities. This resurgence of faith led to serious moral and social evils. faith led, in the seventeenth century, to a The author seeks to help the situation by demand for freedom, first religious and then suggesting how the Bible may be made political. This phase of freedom continued more effective and influential without ig through the eighteenth century. In the nine noring the "assured results" of modern crit teenth century the pendulum swung back ical scholarship. The suggested solution is towards the emphasis upon faith. It was a new curriculum of Biblical studies suitable the century of progress, of continuity nour for teen-age youth in which the teacher and ished by a basic faith in God, in man, leads the pupils to see that the historical in the future. By the beginning of the pre inaccuracies of the Bible do not spoil its sent century religious faith was increasingly religious message. The problem thus centers disturbed by doubts and uncertainty. In around the use to be made of the Bible. It western countries security came to be prized is still authoritative but not in the old sense, individual as more highly than freedom and i.e., the very words of God; it is rather initiative, especially after the economic de the Word of God mediated through fal nine pression of the thirties. While the lible men. Even , thinks Smith, ac teenth century was one of confidence, sta cepted many of the erroneous concepts of thus far bility and progress, the twentieth his age, such as belief in demon possession, has been one of instability, uncertainty, but this does not destroy his religious value The and, in some respects, retrogression. for us. In this manner of circular reason in the of is declared to the rosy optimism reflected concept ing Jesus be ultimate in 84 FAITH AND FREEDOM truth and the highest revelation of God even is the typical apologetic. When the mes though the written records of his life and sengers of John came to ascertain Jesus' words afford only an approximation to the messianic role they were not scolded or in historical reality. A way is sought towards doctrinated, but, were directed to present a completely trustworthy revelation even John with the evidence, leaving him to though the vehicle of that revelation is not draw his own conclusions. fully trustworthy. Jesus is placed in con The importance of distinguishing fact trast to the records which portray him. The from "mythus" would be less were not records are disappointingly human and Judaism and both historical hence fallible; Jesus is perfect. The ques faiths. Event and belief are so intimately tion of how Jesus can be known to be infal bound together that the task of grasping lible when the avenue of that knowledge is principles by which the infallible Word is not inadequate is not seriously faced. On to be extricated from the fallible record closer examination even Jesus is not infal cannot be lightly dismissed. This problem lible ; in him the human is so potent a factor has not been faced seriously enough by that he is not free from errors even in the contemporary theologians. The Bible spiritual realm. There is a reminder of gnos writers wrote in the conviction that God tic dualism and hence docetism here. The had revealed himself in historical events, court of final appeal is the individual; the not independently of them. If the historical ultimate criterion is subjective. The above records are not trustworthy how can one viewpoint is fairly typical of the contemp be confident that he has correctly recon orary attitude toward the authority of the structed that of which they speak ? Such a Scriptures today. student is like Archimedes trying to lift the world without a fulcrum. Thus, freedom, of a certain kind, has freedom comes from had its day. This freedom was regarded as The point is that relief from dogma, tradition, authority, faith, not apart from it. A faith which truth "verbalism," and the past. It is now seen grips reality, which apprehends by to have been negative and barren because the proper use of the avenues of knowledge, It en lacking in positive convictions and affirma such a faith has a liberating effect. between tions. The weakness of the contemporary ables its possessor to distinguish essentials movement to rebuild faith is that it is too the chaff and the wheat, between it can be subjective and does not take a sufficiently and non-essentials. Historically have taken the serious view of the facts. There is a ten shown that those who have ex to divorce faith from history, rem Scriptures in their simplicity dency This iniscent of the method of Ritschl in mak perienced a spiritual emancipation. the word but ing value-judgments the primary data of emancipation is not from "If continue in religion. The faith which needs to be sum through the word. ye my are indeed, and moned must not be mere credulity or the word, then ye my disciples and the truth shall perpetuation of shibboleths. It must be a ye shall know the truth free." The faith which liberates, clear-eyed faith, based upon available evi make you however is not indiscriminate but dence, a faith which does not shrink from, credulity and audacious into but rather welcomes scrutiny. Such a faith the enlightened insight Such a faith is emancipates, not so much from something "unseen reality." paradoxi cal in nature. It is to the para as to something. It does not fear critical analagous "this to love sets me questions nor become apprehensive when dox that bondage It is described as "the evi its foundations are being investigated. It perfectly free." the conviction is confident of confirmation on the basis of dence of things hoped for, and as the evidence. The Biblical writers were surpris of things not seen," "knowledge Thus ingly objective and factual. Even the mov which passes understanding." higher with assures one that it is not freedom ing chronicle of the passion is related synthesis nor freedom and but rather astonishing detachment. "That which we or faith, /aith, faith. have seen and heard declare we unto you" freedom through Holiness Extended

Paul Stromberg Rees

In this hour we face what I have called whom we preach . . ." Now "Christ in "Holiness Extended" in which it is my de you" is experientially subjective, but sire to stress this outreach that Christian "whom we preach" is evangelistically ob sanctity has if it is true to its genesis as a jective, if I may so express it. Follow Paul New Testament motivation in our exper a step further: "whom we preach, warning ience and conduct. There is something about every man, and teaching every man in all the life of entire devotion, the life of Christ wisdom, that we may present every man sanctified as Lord within us, that is out perfect in- Christ Jesus." In other words, going. It is not static. It is not self-con Paul is not satisfied that he himself has tained. It is not self-centered. found Christ as his Sanctifier. He is not Let us acknowledge that there is such a even satisfied that there is a remnant in any thing as a religious self-centeredness which particular Christian community made of sometimes wears the mask of holiness. It those who are yielding fully to Christ as is a dangerous thing. If holiness is what the their Sanctifier. He says this blessing must Testament says that it is, and what we, in be shared. It must be extended � "that we this company like to believe that it is, then may present every man perfect in Christ." there is something total about its reality and Again, in Paul's second letter to the Cor about its challenge. It is total not only for inthians, in the seventh chapter, the apostle ourselves as but persons total for life and says, "Having therefore these promises, all our responses to life. dearly beloved, let us cleanse ourselves from I want now to recall with you several all filthiness of the flesh and spirit" � passages in the New Testament that are now you come to the clause I want you pertinent to our theme. Instead of taking to underscore � "perfecting holiness in the time to turn to them one by one and the fear of God." reading them in any formal fashion, may I shall take time to comment a bit, from I simply remind you of them and quote the point of view of exegesis, on that last from them. I remind you, first of all, of clause, for I suspect that in our Wesleyan a significant thing that appears in our circles we have not come to understand the Lord's "high priestly prayer," in the Gos significance of that expression as Paul in pel by John, the seventeenth chapter. In the tended it should be understood. The crisis seventeenth verse He prays, "Sanctify them of the believer's cleansing is not in that through thy truth : thy word is truth." And last clause but is in the first part of the immediately He adds, "As thou hast sent verse : "having therefore these promises, me into the world, even so send I them." dearly beloved, let us cleanse ourselves." Try to get the implication of that, if you will. The tense of "cleanse" is aorist. Now, by In the twenty-first verse our Lord relates faith! In the critical act of self-giving to the answer to this prayer, "Sanctify them God, appropriating the merits of Christ's through thy truth," to the conversion of the blood, "let us cleanse ourselves from all world � "that the world may believe." filthiness of the flesh and spirit." Then Another passage which is significant for comes the word "perfecting," which is used in an our present purpose is that of St. Paul in instructive and revealing fashion. his Colossian letter, the first chapter, where Both Daniel Steele, in his Milestone Papers, he speaks about the "mystery which hath and Baxter, in his Lexicon on the Greek been hid from ages and from generations, New Testament, have significant comments but now is made manifest to his saints . . . on it, and they both agree. They warrant which is Christ in you, the hope of glory : our taking this phrase "perfecting holiness" 86 PAUL STROMBERG REES

and it : rendering "carrying out holiness in Now what is it that sets up the need of the fear of God." in Here, other words, is discipline in a heart that is cleansed from the progressive unfolding of the meanings, sin and indwelt by the Spirit of God? I the challenges, the the obligations, possi think the simple way to answer that ques that to the life of Christian bilities, belong tion is to call attention to the fact that the Holiness. New Testament does not present the sancti Now there are other passages to which I fied life as a faultless life ; it presents it as shall refer as we proceed with our study, a blameless life, in which unworthy and but these are sufficient to us both provide unholy motives have been displaced by with the of our and I sphere thinking, also, worthy and Christ-minded motives. Other trust, in some degree with the appropriate motives have been, as Professor Olin Curtis mood. would say, "exhausted," and these motives, I want to three under say things, mainly, furnished by the infillment of Christ's mind, tnis head of "Holiness Extended." First, now become regnant, dominant, controlling. I should like to say something about the ex In such a life we seek progressively to close tension of holiness as a personal discipline. the gap between blameless living and fault Then I want to think about it as a social less living, always remembering that so long development. And finally, I want to remark as this "mortal coil" clings to us we shall on the extension of holiness as an evangel not completely close it. Since we are the istic dynamic. finite creatures that we are, and since, not I withstanding the purity of our motives, we First of all, then, consider the personal still inherit a sin-weakened humanity, we The New Testament has some discipline. have, as Paul puts it, this "treasure in and to extremely penetrating bracing things earthen vessels." As Joseph H. Smith to us about the of discipline in say place would sometimes say, with his Irish twinkle, full-orbed Christian In full-fledged, living. "And some of the vessels are badly cracked, such a as that which Paul sent to passage too!" They will remain cracked until "this in his second letter, the first chap Timothy corruptible shall have put on incorruption, ter and the seventh verse, whereas in the and this mortal shall have put on immor Authorized Version we read, "God hath not tality" and "death is swallowed up in vic us the of but of given spirit fear; power, tory." and of love, and of a sound mind," Moffatt So the of is has it, "the spirit of power and of love and necessity personal discipline created the between of discipline." The Holy Spirit, whom God by very discrepancy what we are in of motive or hath given to us, is the Spirit of discipline. purity willing ness of heart and what we become in In the Luke account of our Lord's teach may the of faultless- ing concerning the disciples as the salt of progressive approximation ness. Perfect Christlikeness means much the earth, there is an expression employed more than a of Christ- by the Master which in the Authorized Ver merely disposition likeness. It means also the achievement of sion I think is just a bit mystifying. Jesus in conduct, in character, and in said, "Everyone shall be salted with fire." maturity service. Now I the will re Moffat translates that, "Everyone shall be always, say, gap main the consecrated with the fire of discipline." incompletely closed, but discipline is necessary in order to narrow it as Even though my comment be somewhat fully as parenthetical, it should be said that there is possible. something tremendously heroic about the This matter of discipline is something on New Testament teaching on the life of holi which we Protestants, generally speaking, ness. It is not for the soft; it is not for the are very lax. We seem to be afraid of it. lazy; it is not for the complacent. It is for We have the feeling that if you begin to people who mean business, utterly and un talk about discipline in the life of holiness, ceasingly, with Jesus Christ. "Everyone you have departed from the gospel of free shall be consecrated with the fire of dis grace, and are reverting to the heresy of cipline." salvation by works. Now that is a confusion HOLINESS EXTENDED 87

about of thought. The fact that we hold our sal say, "Here ! There's nothing fatalistic in life vation, in all its degrees and developments, this ; I can change this habit my by as a gift from God does not void the ne the help and direction of the Holy Spirit, of cessity of our using the "means of grace." and I will. I will practice the discipline There is a place for regimens and techni- the tongue." iques of holy living. We do not work for We need to practice the discipline not I of the grace; we work from grace. To interpret only of the tongue, but, shall say, the full indwelling of Jesus Christ in such stomach. Stanley Jones tells an amusing but ways as to commend Him most attractively by no means pointless story about a lady and effectively to other people, requires who wrote to him and said, "Dr. Jones, I constant, daily discipline. want to tell you something about myself and the way the Lord has been dealing with Because we have shied away from these me. I had arthritis and paralyzed legs. I disciplinary aspects of holiness we have be asked God to heal me, and He did. Then I come, too largely, sentimentalists in circles said, 'Lord, you have taken care of my where holiness is stressed. We are con " arthritis ; what about my overweight ?' cerned with our feelings. Even carrying our And she said, "You know the Lord an to church is too much of a chore swered me the Bible. I read, 'This us. be are through for (To sure, preachers partly " kind goeth not out but by fasting.' Pre responsible for this, because they take a cisely ! There was a place to extend holiness text, close the Bible, and carry on with a as a personal discipline. topical homily or harangue in which there is no actual opening of the Scriptures.) We II want to be titillated in our emotions in Moving to our second major emphasis, stead of being challenged at the point of consider the extension of holiness as a so applying the great principles of Christian cial development. We have been too silent holiness to ourselves and to all the activities on this point; and sometimes, I think, we of our lives. The trouble with most of us have been worse than silent and passive. is that we are not so much rugged individ We have been negative. We have given the think ualists as ragged individualists. We impression that holiness is entirely and ex the life of sanctity can be lived at loose clusively a private matter between ourselves ends. We are too little aware that our ded and Christ. Now basically it is that, of icated personality is under the spiritual course, because we are constituted as per necessity of growing "in grace and in the sons and, as someone has put it, "Religion knowledge of our Lord and Saviour Jesus is what a man does with his solitariness." human Christ." To this end these perfectly Like so many epigrams, however, this one traits of ours, these temperamental pecu is a characterization rather than a definition liarities, need to be disciplined. of religion. We need, for example, to practice in the If a man is satisfied to say that religion sanctified life the discipline of the tongue. is what he does with his soHtariness, there is truncated and James has some startling, sobering things something inadequate use of the about his We do have to say about the Christian tongue. concept. unsharably in intimate relations with He says, "If any man offend not word, serious, personal, but these are ours in a the same is a perfect man." (James 3:2) God, experiences context of This is true in two How often you and I have spoken unwisely community. no distinct senses. It is and huitfuUy, even when there was true in the sense, first of that even these malice in our hearts ! What was needed ? It all, experiences which have held we have in our aloneness with God are not was a self-discipline that would I removed from the that that tongue in check. We say, "Well, just wholly spiritual, is to the spoke before I thought." All right, don't do say, Christian, community of which it the next time. We let this thoughtless, we are a part. We must not forget that we become a habit are the heirs of a tradition. If it were impulsive way of speaking great book and not for the work of tes- in our lives ; we do not bring it to others, others,the 88 PAUL STROMBERG REES

timony of others, the contribution of others, Or, take verses 14 and 15: "Bless them we would not have this great truth to talk which persecute you: bless and curse not. about and this significant experience to re Rejoice with them that do rejoice, and weep joice in today. It is true also in the ampler with them that weep." Here are highly re sense that we must live our lives as people fined social sensitivities. These are obli concerned with Christian holines in the gations to others which inhere in the nature wider context of the world community, in and the life of Christian holiness. Paul con which community we cannot escape certain tinues : "Be of the same mind one toward Mind not but con relationships, and for which we cannot es another. high things, descend to men of low estate." The cape bearing certain responsibilities. Apostle James, concurring with Paul, has a vivid Consider, in this connection, the teach passage in which he says in effect: If a ing of St. Paul in the epistle to the Romans, man comes into your church wearing a the twelfth The Christian's spir chapter. gold ring, merely because he displays the itual vocation comes out in the opening sent symbol of his prestige in the community, ences of the : 'T beseech you there chapter his social or his economic rating, don't say fore, brethren, by the mercies of God, that to him, "Come right up here, brother, I bodies a ye present your living sacrifice, a have a preferred seat for you." And if acceptable unto God, which is your holy, man comes in wearing shabby apparel, don't reasonable service. And be not conformed say, "Sit out in that back room." You do to this world: but be ye transformed by the that, says James, and you have betrayed the of mind, that may prove renewing your ye Spirit of Christ. You are showing what he what is that and acceptable, and per good calls a partiality that is incompatible with will of God." fect, (vs. 1, 2). the mind of the Master. But the Christian who responds whole Paul goes on : "Be not wise in your own to this summons learns from heartedly conceits, recompense to no man evil for with verse that Paul, beginning 9, spiritual evil. Provide things honest in the sight of vocation must flower in social virtues. "Let all men." As a social mandate, this grows the "be without dissim love," says apostle, out of the nature of the Christian gospel, ulation," that is, without mixture, without out of the very genius of Christian holiness. he adds: "Abhor hypocrisy. Straightway What we so often overlook, however, is cleave to that which is that which is evil, that while the heart of holiness requires Christian holiness has an ethic. It good." only purity of intention, the art of holiness Someone has said, is morally vigorous. socially demands the growth both of imag "You cannot love supremely un anything ination and sensitization. It is all very well less hate something tremendously." you to say with James Russell Lowell : There it is: "Abhor that which is evil, cleave to that which is good." In vain we call old notions fudg\e; And bend our conscience to our dealing; Now mark the social behavior of this The Ten Commandments will not budge, affectioned one righteous love: "Be kindly And stealing will continue stealing. to another, with brotherly love, in honor preferring one another." Love is not only but the "stealing" must be brought up to morally vigorous, it is socially virtuous. date from time to time. The economic his This is developed further in verse 13 where tory of America has not been without its reference is made to "distributing to the instances of a man stealing a loaf of bread necessity of saints" How long has it been and going to jail and another man stealing on the benevolence a railroad and to The for since you heard a sermon going Congress. of Christian holiness? "Whoso hath this mer is done &ar^handedly, while the latter world's goods, and seeth his brother have is done &acfehandedly. If the requirements com the of need and shutteth up his bowels of of Sinai, to say nothing of demands on the are to be effect passion from him, how dwelleth the love of the Sermon Mount, and God in him?" (I John 3:17). ive along Main Street Wall Street, HOLINESS EXTENDED 89 our social sensitivities must be brought modern times�knows that capitalists have abreast of our personal testimonies. been guilty of resorting to force in instance after instance. In are the ones Troeltsch, in his study of the social teach fact, they who started let it be said to their discredit. ings of St. Paul, discovers what he feels to it, be tw^o distinguishable principles in the It is not the business of the Christian to live out the total mean Pauline social message. These two prin Church, seeking ciples are the "conservative" and the "rad ing of the Christian life, to identify itself with social or eco ical." They operate dialectically with re any particular group spect to the Christian's relationship to the nomic theory. It is rather the business of the Christian and of the Christian Church community. In Paul's day, of course, that to set certain which community was largely pagan. The circum up guiding principles are be stances in which the early were to impartially applied to every group and movement. called upon to live out the meanings of every For the 1947 "National discipleship were almost exclusively pagan. example, Study According to the "conservative" principle, Conference on the Church and Economic Life" as Troeltsch sees it, Paul does not conceive which was convened in Pittsburgh, evolved the state of our social obligation as Christians in Pennsylvania, following ments of which sensitive and en terms of a violent repudiation of the exist principles, Christians should hold to tena ing social order within which we are lead lightened amid the our ing our lives. Paul is against violence. He ciously complexity of present is against cruelty. He is against resorting to economic life : the philosophy "that the end justifies the "1. Each person under God has a right means." and a duty to take his share in the world's work, and to work at jobs which will en On the other hand, there is what able him to fulfill the true purposes of Troeltsch calls the "radical" principle in labor; and the responsibility to provide the the social teachings of St. Paul, by which opportunity to work rests itnth all segments he means that according to Paul, there in of our society. heres in the genius of Christian life and 2. Production exists to serve necessary teaching a moral expulsiveness, not to say and desirable explosiveness, that eventually destroys in consumption. Implementation this is at stitutional evils�at least destroys them to of principle especially imperative the time, because the Christian the extent that the Gospel is received and present of commandments to the clothe believed. I do not know that Troeltsch's feed hungry, the naked, and in to meet the exposition of the social teachings of the general neigh bor's needs. Pauline epistles is completely adequate, but 3. a I do think that there is something illumi Property represents trusteeship under God, and should be held to nating and significant about it. Frankly, I subject the needs of the community. Under am unable to bring myself to feel that our Christian perspectives, no single current contemporary radicals in the field of social meets this � system of ownership universally action and by radicals now I do not test. In fields where the present forms of simply mean the radicals outside the church, are to the I mean some of our extremists inside the ownership difficult regulate for common should be Christian Church�have the New Test welfare encouragement given to further experimentation in the ament back of them when they defend those forms of private, , and public who are resorting to violence in order to ownership. effect economic change and improvement. A. It is desirable to work toward an You say, "Well, for once I have you which an assured ade labeled, Rees. I know that you are a con economy provides annual income servative." I think that is not a fair judg quate for every family. ment. I am equally opposed to capitalistic 5. Profits are characteristic of a money violence. Anybody who knows history� economy and are defensible, subject to for example, the labor-capital trouble of proper methods of accumulating and dis- 90 PAUL STROMBERG REES tribuHng them. The profit motive is a fur energy available for civilian and public ther question, concerned more directly with peace-time purposes." the motives and aspirations of men, For myself, I can see nothing in these Christians must be actuated more largely carefully drafted explications of Christian a Service motive than a motive. by by profit social principles that any lover of the holy 6. Economic groups should have the right life need dispute or deny. Upon the con to organize, provided only that their pur trary, they should be defended and applied. poses and activities do not contravene the By and large, the "fundamentalist" and welfare of the entire community." other conservative forces in America have The Conference then proceeded to artic been tragically lacking in a social message ulate certain specific responsibilities which and a social outlook. For one thing, we If a man rest upon Christians in the light of the have set up a false antithesis. above principles: believed in what we commonly called the "(1) To develop an informed, objective, "pre-millenarian" theory of the return of unprejudiced and Christian attitude in the Jesus Christ to this earth, that, we have approach to economic problems. felt ipso facto, he could not be interested in reform movements or in social or eco (2) To set an example in its own em any and I ployment, investment and other economic nomic adjustments improvements. assume that practices. think it is false to "pre-mill- (3) To promote equal and unsegregated enarianism"' necessarily means negativism social issues are opportunity for all, including members of and passivism where great concerned and where notorious social evils racial or other minority groups. are so darkly and deeply intrenched. I (4) To stand for the abolition of pre know there are problems and I do not have ventable poverty and for the realization by all the answers, I am frank to say. I wish all people of the great possibilities for eco I did. Nevertheless, of this I am confident : nomic welfare. whatever a man's eschatology, he should (5) To promote widespread democratic confess that the Church of Jesus Christ and informed participation in decisions is in the world as a witness against all which affect our economic destiny. evil, that is to say, not only lying in my (6) To help to develop in people the personal life, but prostitution in the com sense of responsibility and the motive of munity, intemperance in the nation, and ex service to be expressed in economic and ploitation in industry. Moreover, the social action for and with their fellowmen. Church is a witness for every good and To seek to discover and proclaim the (7) socially constructive thing that we can in truth about economic conditions and speak troduce into the life of the community. out against clear instances of specific in justice. Ill (8) To foster the practice of honesty in Finally, I should like to say something economic as well as other forms of life, about the extension of holiness as an evan (9) To promote increasing cooperation gelistic dynamic. By this I mean that between individuals and groups in all phases Christian holiness, experienced through the of economic life. indwelling fullness of Jesus Christ, by His (10) To examine the effect on society Holy Spirit, creates within us a sense of and on the individual of either concentra obligation with respect to bringing others in our a realization what we have tion or diffusion of power present into joyous of economic life. found in Christ as Lord. This is a par (11) To foster economic decisions and ticular application of the broad principle practices which show consideration for un which we recognize in the New Testament, conservation born generations as through notably in the great commission: "Go ye and intelligent usage of natural resources. into all the world, and preach the gospel to (12) To stand for civilian and public every creature." Has the grace of God control of atomic power in order to nuike brought you to the deeper levels of faith HOLINESS EXTENDED 91 and holiness? Then it is urgent that you ing sin, and my release from the tension share your shining secret with your fellow between self-centeredness and Christ-cen- Christians who have not learned as yet teredness. The emphasis throughout is not on what I am but what Christ is to "the more excellent way." They too can upon live in the power and the triumph of me. R. in more universal Christian sanctification. It is not necessary, John Mott, speaking terms than I am now either in our preaching as clergymen or in speaking, said, para "If a man has he must our witnessing as laymen, to be egotistical doxically, religion, do one of two with it. He must about this thing. I think we can be humble things If is and at the same time be true to our con either give it up or give it away. it he must it if it is true, he victions and express this healthy urge that false, give up; must it What Doctor Mott the Spirit of God plants within us to share give away." in let us now with others what we have in Christ. said about the gospel general say about this grace of Christian holiness. Well do I know that there are dangers to If it is real, you must give it away. be avoided. I cannot say it is complete, but To extend the message and meaning of I have a certain measure of sympathy with New Testament holiness as a personal dis W. E. Sangster, in his book The Path to cipline, a social development, and an evan Perfection, when he says that, however gelistic dynamic�this is our task and our true it might be, a believer's profession of glory. Let Dr. Sangster, already quoted, deliverance from all sin should be sparingly voice our final sentiment : made. Account for it as we may, it is difficult to pin down John Wesley in all The main thesis remains. There is a state of his voluminous writings and say, "Well, grace which can he enjoyed by Christians that is here he professes it explicitly himself." It demonstrably higher than the one which is com There is a is not because he did not believe in the monly enjoyed. life of serenity for the soul; of quiet, untensed, yet strenuous ser of nor was in reality it, it, my judgment, vice which makes its possessors distinctive in the because he did not lay claim to it. Actually community, which so fills them with supernatural so far as testimony is concerned, I do not love for others that personal evangelism is as and as natural, an occupatim to them as find that the New Testament stress is upon much, it is necessary and natural for lovers to talk of sinlessness so much as it is personal upon their adored.' Christ's fulness in me, which is the answer to my depravity, the answer to my indwell *W. E. Sangster, Let Me Commend, p. 129. Christian Communism" In the Book of Acts

J. Harold Greenlee

There are two passages in the Acts of The second answer, which is probably the Apostles which are especially used by the more common one in our day, is that some people as proof-texts for the argu these early Christians were generous to a ment that real communism was practiced fault, becoming starry-eyed idealists who in the Christian Church after Pentecost. were either so overcome by the joy of their These passages as they appear in the King Christian fellowship that they gave their James Version are as follows: 'And all money away unwisely, or else were con that believed were together, and had all vinced that Jesus would return to set up things common; And sold their possessions his Kingdom so soon that money and pos and goods, and parted them to all men, sessions were worthless. At least one Sun as every man had need" (:44-45). day School lesson commentator, who seems "Neither was there any among them that quite sound in many respects, implies that lacked: for as many as were possessors of the collections for the Christians in Jerus lands or houses sold them, and brought the alem which Paul mentions in his epistles prices of the things that were sold, And (I Cor. 16:1-4; II Cor: 8-9; etc.) were laid them down at the apostles' feet: and necessary because this mistaken experiment distribution was made unto every man ac in communism had so impoverished the cording as he had need" (:34-35). Christians that they were thrown These passages supposedly describe a genu on the mercies of other Christians who had ine "Christian communism" � a society not been involved in which was abolished and Neither of these two answers is satis where the ruling principle could be stated factory. In reply to the first, there seems in the words, "From each acording to his to be abundant evidence that God has or ability, to each according to his need" � or dained the principle of private ownership. at least in which there was a redistribution The right of private ownership, which is of wealth, in which all shared equally. capitaUsm, and of the legitimate rewards It is evident that this communism, if it of one's own initiative and work, are far was practiced, did not survive for long. more consistent than is communism with Why did it not survive ? Two answers fairly the high evaluation which God has placed well include those which have been offered. upon us as individuals, made in his own The first answer is that the communistic image. The commandments "Thou shalt not practices were God's will for the Christian steal" and "Thou shalt not covet" are community, but that selfishness and other based upon the right of private property. made God's ideal non-Christian attitudes Sharing with others, based upon love and impossible and forced a return to "capital issuing in love, would be impossible if noth where each had his own ism," person per ing were our own to share. sonal property. This answer assumes that The second answer suggested is equally if we could establish a Christian city truly The New Testament nowhere be God's unacceptable. or country today, it would then warns us that what these early Christians will to have such communism again. Indeed, did in these matters was mistaken. If this assumption helped lead to the establish they were then the New Testament is ment of the Shaker settlements, the experi mistaken, not a safe for our lives. ment at Zion, Illinois, and other such ill- completely guide fated attempts during the past century. This conclusion we do not accept. "CHRISTIAN COMMUNISM" IN THE BOOK OF ACTS 93

It seems that the whole assumption of love to aid those of their company who were communism in Acts, even a so-called in need, whenever anyone was in need, even to the "Christian comunism," is due to a misunder if it meant selling possessions provide standing of the author of Acts. This mis assistance. This assistance was evidently carried out the for the church, understanding is of two kinds. One is a by apostles rather than a purely individual matter, misunderstanding of the author's point of being as Acts 4:35 points out. It may, therefore, view. He is trying to emphasize very have involved some sort of con strongly the attitude of generosity which systematic tributions by those who were able. But it prevailed among the Christians. He was is clearly not a case of everyone's selling all describing an attitude of heart which should his possessions and giving it all to the be found in any truly Christian home. He church. meant that the Christian love was so sin The is not lessened, cere that, if someone was in need, others misunderstanding moreover, by the translations, ". . . and would share with him as though their pos parted them to all men, as every man had sessions were his. A pagan writer about need" and ". .. unto every man 100 A. D. described the Christians as Acts (2:45), as he had need" The intends to describe them, with these words : according (4:35). meaning of each of these passages is more "He who has gives to him who has not with nearly, ". . . and distributed them so often out grudging. And if there is a man among as anyone had need." Indeed, in both pas them who is poor and needy and they have sages in the original words "had need" are not an abundance of necessaries, they fast preceded by a Httle word making the idea for three days that they may help the more indefinite�that is, the distribution needy with the necessary food." Here is not was made to when and if were communism, but Christian love. Moreover, people they in need. the author of Acts shows that he is not The translation in describing complete communism by the 2:44, "had all things can also be misunderstood story of Ananias and Sapphira (Acts 5:2, common," easily to mean that the owned 4) ; for he writes that Peter rebuked Anan disciples everything in common. The ias with the words, "Whiles it remained, verb translated "had" often does mean "to have" in sense of "to was it not thine own? And after it was the However, it is this same verb sold, was it not in thine own power ?" How possess". could Peter have said this if all the which is used in the following passages : Christians were expected to surrender their Referring to the people's opinion of possessions ? John the Baptist, "they counted him as a prophet" (Matt. 14:5) ; "for all hold The second misunderstanding of Acts in John as a prophet" (Matt. 21:26); and "for these passages is a misunderstanding of all men counted John, that he was a pro what the author actually said. The descrip phet indeed" (Mark 11:32). tion given in Acts 2:45 and 4:34-35 is a to the of picture of progressive selling of possessions Referring people's opinion took him for a and distribution of the money. Every verb Jesus, "they prophet" (Matt.

� �five of them in these descriptions pic 21:46). a to "Hold tures, in the original language, not single Paul, referring Epaphroditus, such in �that "Consider or simple act, as the King James Version reputation" is, such � The seems to say, but a continuing, repeated, or people precious" (Phil. 2:29). of the verb in these in customary action. We might read them in meaning passages,

. . . and other is to have or to hold an this way: ". . . they were selling words, opinion

.. someone or or to . about consider . ". were distributing ."; and they something, or a . someone . in . were certain It were bringing the prices and they something light. this which should be used in . is . was dis placing them . and it being meaning as com Acts 2 which the that tributed . . .". In other words, :45, gives meaning considered all common"�^that mentators on the original tongue point out, "they things the disciples were prompted by Christian is, they had the truly Christian spirit of the 94 J. HAROLD GREENLEE motto, "What is mine is yours if you need price of the things which were sold and it." would place it at the feet of the apostles and it would be distributed to who Perhaps a paraphrase or free translation anyone was in need" may summarize what we believe to be the (Acts 4:34-35). The idea that the Christians were at proper meaning of these two passages we have been discussing: tempting to set up a "communistic " rests upon a view which reads the author's "And all who believed were accustomed glowing description of vital Christian ste to consider their possessions as common wardship and love among what was doubt property ; and they would sell their proper less a large percentage of poor people, and ties and possessions and distribute them to mistakenly forces into his words a descrip anyone who was in need" (Acts 2:44-45). tion of a legalistic system which was forced "For neither was anyone in need among upon the entire Christian community. A them ; for as many as were owners of fields fair interpretation of relevant passages does or houses would sell them and bring the not seem to bear out such a Utopian thesis. The Problem of Good and Evil

E. E. Barrett

"Two men looked out from behind pri livious of the fact that it is not so heaped in actual life. son bars. One saw the mud; the other saw up the stars." To estimate the true inwardness of suffering, we In this anonymous couplet, the orator must not go to the professional pessimist, who counts the of as often as sees the law that impression precedes and up grievances humanity, from the of a of determines while the not, vantage ground position expression, psychol personal comfort.* ogist sees the law that apperception pre In both cedes and determines perception. Mill, for instance, gathered together a senses, the couplet has a distinct bearing on pile of abstractions which shut out his view the problem of good and evil, for reactions of the good, thus committing what Dr. to this problem are largely a matter of per Brightman has called "the unpardonable sonal impression�viewpoint, emphasis, at sin" of the philosopher, "indifference to and decision. titude, ward any area of experience."* And per sonal the truth of What men see is partly a matter of view experience proves point. There can be no doubt that the view Bowne's observation that the persons pitied of the world from a palace window is dif "are commonly having from their own ferent from the restrictive view from a standpoint a pretty good time".* Bowne prison window. But here we meet a strange adds that "the pessimistic illusion is com fact. Often it is the "prisoner" in the palace pleted by attributing all the sum of pains to abstract and then all the con who sees the mud, while it is the "freeman" the man; in the prison who sees the stars. That is, ditions for the profound rhetorical woe are met." there is a psychological as well as a physi fully a of cal viewpoint. The eyes are only part Of course, spectators differ in viewpoint or of the the mechanism process vision; among themselves. Considering the world self. real seer is the mind, the Impressions as a prison of finitude and mystery, we

and - - in the mind due to previous experience might say, "Two men Mill and Royce thinking determine what is seen. In ordi looked out from behind prison bars. One see what nary language, we say that men saw the mud ; the other saw the stars." And In ex they are looking for. psychological sufferers agree as well as disagree in view pression, conception determines perception; point. "Two men - Paul and Silas - looked in the of vision. The mind is active process out from behind prison bars. Both sang the mind. If "mud" and "stars" are first in hymns; both saw the stars." That is, the it is in the "mud" is in the absorbed vision, religious man sees good and evil as one Hence it is not stream of thought. strange problem, grasping creation, sin, evil, re of the arm-chair that the expressions demption, and immortality as a tmit. He life from his philosopher looking out upon perceives meaning and purposes to which those of comfortable position differ from the irreligious are blind. Naturally, he is the afflicted. Paradoxically, the spectator looks up rather than down, becoming, thus, often the pessimist. a problem to the irreligious, who can not understand men There is logic in this seemingly illogical how with bleeding backs can at in when men or- contrast between the optimism of the suffer sing midnight jail, er and the of the mere specta pessimism 'Sorley, Mdral Values and the Idea of God, tor. has shown that the sufferer of Sorley p. 349. than the ten has the better insight specta "Brightman, A Philosophy of Religion, p. 251. tor who sees the whole of pain, ob 'Bowne, Theism, p. 267. 96 E. E. BARRETT

or curse under dinarily complain such cir goodness of God to curse Him (as in God's cumstances. It is a matter of viewpoint ; in generous gift of freedom to man). While the of eyes Paul and Silas, they were not to some the world is best described as "a of prisoners Rome, but "of the Lord".* vale of tears", Bosanquet, Sorley, and a host of Then, the problem of good and evil is a religious people take the more cheerful matter of emphasis. "A religious man is and practical view that it is "A one who asserts the predominance of good Vale of Soul-making". If, as Mill assumed, in the imiverse."" Attention is determined the goal of life is happiness, pessimism by interest. One in jail can be aware of his might be justified, that is, if there were muddy environment without concentrating any way of calculating the pleasures and of all attention upon it. Prisoners unjustly con pains time, past, present and future. But choose to fined and suffering have it in their power optimists regard character to look either at the mud or the stars, to as the goal, being able to find a place for determine whether they are going to "curse evil and pain in the process that forwards man to that God" and take the easy way out, or to wor goal. Proverbially, the reli ship God and continue to live and fight "to gious sufferer is optimistic, even cheerful, make the world a better place in which to putting the more fortunate on-looker to shame. It is a matter live", in the hope that the time will come of emphasis. when men not righteous will be jailed. This Personal attitude is a decisive factor in attitude of not as a taking evil finality and the problem. Perhaps the most striking of the real of evil as regarding problem characteristic of the world's greatest suffer the of how to overcome "problem specific er, the Man of Sorrows, was His faith in evils has the through intelligent activity,"" His Father, Pain was not the last word in approval of such philosophers as Hocking His life. Suffering intensely and unjustly, and Wieman. It is more certainly practi dying an ignominious death, He transform cal than mere speculation. ed the instrument of His torture from an But it is harder for men to sing in their emblem of shame to one of glory, illu afflictions when they are self-imposed. strating the principle that pain changes its Those suffering intense physical pain have character, not only through spiritual vision testified that the worst suffering is that of but through "simple pastness or remem an offended conscience. Vicarious suffering, brance.'" And it can be said of every vic in which there is both a revelation and a arious sufferer, "He shall see the travail of development of character, of the best in us, His soul and be satisfied.'" But the one who such as sympathy, is easier to bear. Our "freezes the process", who sees the cruci very capacity to "rejoice with those that fixion isolated, who judges the tree by its rejoice" demands that we "weep with those green fruit, may have to declare the prob that weep"'. The of the race ne lem ultimately insolvable on the basis of cessitates that we suffer for others. theism. Another So we may choose to emphasize either determinative viewpoint is that of good or evil, and our choice stamps us as humility. We should beware of any de either optimists or pessimists. While it may mand, implicit or explicit, for a neat sol be true that an omnipotent God can not ution for every problem. To the one con make evil good, even a finite man might scious of the limitations of human reason, make good come out of evil (as freedom and of his dependence upon a higher wis out of war), even as he might make evil dom, this is irrational. With every problem he sees room re come out of good (as anarchy out of free solved, little, if any, for dom). While God can "make the wrath of ligious faith. In the eyes of many humble the to the on man to praise Him", so man can make the Christians, yielding desire the part of finite man "to know it all" at the *Philemon, 1. 'Brightman, A Philosophy of Religion, p. 240. 'Hocking, The Meaning of God in Human Ex �Martin, Empirical Phildsophies of Religion, pp. perience, p. 220. 21, 111-112. *Isa. 53:11. THE PROBLEM OF GOOD AND EVIL 97 expense of faith, can only lead, as it has swer for another, much less for the race. lead from the beginning of the race, to evil Is pain the last word? Let the Man on the results. If v^e must have a solution for the Cross answer for Himself. There does of that of or for greatest problem all, evil, seem to be a situation in which pain is un feit the theistic if not general conception, endurable, "namely, when vanquished, dis faith in God's we constitute very existence, honored, and abandoned, the wretch must ourselves "gods, knowing (completely) gasp out his life in utter solitude,"" and good and evil". Hoffding sees no reason yet, need one feel alone in suffering? Let why we should demand such answers at all the One who seemed to pass through that costs, nor "why we should fetter reason answer That God suffers for the sake of presumptive solutions which experience again. with us gives meaning to the Master's only give us back our riddle in still larger words: are you that mourn, for dimensions.'" A reasonable faith, i. e., a "Happy shall be comforted." "Which is more humble attitude, will also prevent us from you important, a present perfect world or future trying "to put all our eggs into one basket" ; perfect men? Let the Jobs of the world, obviously, what will explain one evil may like R. L. Stevenson, who have found both not explain another ; it is sufficient for each expression and development of character in explanation to make a contribution to the imperfect conditions, answer. Is character general solution. And if we really know or pleasure the true goal of life? Let both only "in part" then we should suspend righteous and unrighteous sufferers answer, judgment on a few things, at least. Would and then compare their answers. Is God's it damage a philosopher's reputation, there will for virture "baffled" as Mill said it is? fore, to frankly confess sometimes, "I don't If so, by whom? Let the awakened con know" ? Is there no place in the same world science of the evil man answer. Is freedom for both faith and a wholesome measure of a or a curse? Let the writer an agnosticism, for the humble "I don't have blessing swer. Realizing that morality demands the answer, but I believe that the Great and that in turn, involves Problem Solver has it"? choice, choice, an alternative (evil as well as good), and This attitude of is close to humility very faced with the choice of being non-existent that of reverence. One sufferer, baffled by or a machine on the one hand, or of being previous beliefs, unable to see the answer, a free, moral agent on the other hand, even came close to spiritual ship dangerously at the risk of suffering in time and eternity wreck on the rocks of charging God with for a possible misuse of freedom, I would won through, how injustice; Job finally choose existence and the gift of freedom. ever, to a place of sublime faith, genuine If a man abused your gift of a safety- and commendable reverence. One humility, razor to commit suicide, would you give is favorably impressed also by the reverence yourself up as a murderer? If so, do you of Nowhere, not even implicitly, Royce. believe that there is a court in the land does he God for the evils of the reproach that would convict you? The final question and he for "greet world, presents is also for the reader: what are you look the unknown with a cheer." ing ing at, the "mud" or the "stars"? Finally, this is a matter for personal de cision. Is life worth living? No one can an- "Hocking, Meaning df God in Human Expe dience, p. 222. �Hoflfding, The Philosophy of Religion, p. 367. "Matthew 5:4. Christian Education in the Home

Harold C. Mason

Since 1935 there has been increasing in the basic pattern of which is a thoroughgo terest in Christian education in the home. ing ? In 1936 the International Council of Reli Instead of the wholesome and stable gious Education published Bulletin 422 on family life of yesterday influencing society Home and Church in Christian Sharing there is now the disintegrating family in a conference held at Lake Education, being which, as Wesner Fallaw says, so elemen Geneva that same to consider the year prob tal a family matter as the common meal lem. In 1938 the a com Council created has been superseded by the appeal of eat mission on Christian Life and in Family ing out. "Set down in an urban civilization 1943 the observance of Christian Family in which many or most of the decisions for Week was instituted. A National Council living are made without regard to the moral on Life was held in the White Family law or a personal God, the family, like so House in Washington, D. C. in 1948, which ciety tends to be thoroughly secular.'"* not in charac although essentially religious The old fashioned farm family home ter the International Council provided which largely shaped the idealism of this with authoritative information on a nation country was characterized by commuity of al scale. In 1945 a full time director of interest, common family traditions, family Adult Work and Family Education was ap loyalties and a sense of enduring values. the Council.^ pointed by The desperate need of the modern home is The of a rapid development complex common vital interests which challenge and heterogeneous society with individualism integrate its members. In this highly indi superseding family life and influence pro vidualistic day religion affords opportunity jects a problem which is both sociological for integration of the members of the and It is a fact that religious. regrettable family in a common cause and fellowship. when needed a strong, unit The problem is how to reach the modem ed front to meet these devastating changes, home and make it truly religious. it a sterile and presented largely declining The problem of Christian education in of education, of program stripped super- the home is further compUcated by the fact naturalism. There was and marked steady that it includes both the families which are decline in and religious activity interest, within the orbit of the church's life and almost to the point of futility. Religious those whose interests are entirely secular. education had been concerning itself large For the which is nomi ly with social abstractions rather than the family already within the life of the church there tendencies of the human heart out of which nally is the of the of Ufe. In the spring the issues of life. problem hallowing full glow of great revival movements the The basic threat to western civilization routine of daily life was permeated with is in the increasing ratio of divorce to religion. Private devotions or "secret marriage. This has forced the rethinking pray er" was incumbant upon Christian. of religious education in terms other than every Family worship was observed in many international, racial and religious unity as homes three times a day. Grace was said, the central problem of Christianity. and sometimes sung as well before every is faced with the The church question. meal, and often thanks was offered after What can be done religiously in a culture 'P- H. Salz, Editor, Orientation in Religious ^Bower and Hayward, Protestantism Faces Its Education, Fallow, Wesner, "The Home and Edwational Task Together, p. 144. Parent Education", pp. 236-237. CHRISTIAN EDUCATION IN THE HOME 99

and each meal. Mothers accepted it as a respon ly, periodicals which cater to the home sibility to teach their young to pray. They respectabilty, selected radio and television told them stories from the Bible and con programs, the church calendar, church versed with them concerning the school materials, Scripture wall plaquQS, meaning of the stories and their relation to Christian music, it is obvious that religion, life. Religious hymns were sung by the fa not secularism, dominates the home. on afternoons as a matter mily Sunday of Since secular choices are so much a mat recreation. involved Religious respectability ter of desire, based upon the love of the attendance upon "protracted meetings" ex world and the things which are in the over a month or so each as tending year world, evangelism of parents is the basic well as school, and even Sunday morning need in a program of religious education ing worship services and mid-week service. in the home. There was also the ante camp-meeting Another consideration is religious lite dating the modern family camp. Just as the racy. It has been said that the low intellect mediaeval cathedral dominated the country ual and moral tide of the 17th and 18th side so the old fashioned architecturally centuries was due to the failure of Protes evangelical church in the community loomed tantism in its teaching program. It cannot in the midst of its families. spiritually be said that Protestantism since the 18th How can the modem family be induced century has been overdoing teaching. to have family prayer once each day, to Twenty-five hours per year of class room say grace at the table and to teach prayers activity puts religion at a very great dis to the children�a religious minimum advantage in relation to secular education for a Christian home? in America, For a life trying to find its The problem immediately suggests the way in an era of overwhelming secularism necessity of personal regeneration on the the odds are very great. Classes for parents, part of the parents. The most effectual Bible study groups, missionary activities, agency for the evangelization of adults has radio programs, church services and the been the revival meeting with its emphasis various activities in organized religious edu upon home visitation, lay evangelism, per cation, and an abundant literature have help sonal work, Bible study and prayer, the ed to protect the life struggling against insistent proclamation of the Christian Gos secularism. But these do not take the place pel and the Christian ethic. It has been sug of religious education in the home. Parents gested that parental care for children must need to know forms of prayer for their be depended upon as the groimd of moti little ones, and for themselves. They should vation. That such is not adequate is self- be able to teach children's hymns, to select evident. There is need of a supernatural portions of Scripture for family worship, work among our people. to tell Bible stories and converse about re matters. should know how to Homes are but the social pattern in mi ligious They the best in children's crocosm. If the furnishings and activities of procure literature; Christian the home include cocktail , ash trays, art; radio and television pro the church games peculiarly popular in night spots and grams; projected pictures; year with its the Christian obser unsavory centers, books which are both por special days; vance of nographic and profane, magazines which birthdays, holidays, commence ment occasions for cater to sex in a negative way, music which occasions, special in is "hot", television, radio and movie shows thanksgiving, the home. They should be able to the claims of Christ to their which are anything but religious and moral, present own children. it is obvious that secularism, not Christian ity, rules the place. If, on the other hand, One of the characteristics of the Chris there are prominent in the home church tian home is its Christ centered social life. bulletins, Christian periodicals. Christian Guests and callers have to do with edu objects of art. Bibles and Testaments, cation in the home. The presence of the books of proven value culturally and moral pastor, or missionaries, of youth leaders, of 100 HAROLD C. MASON the director of Christian education, of One can understand how secularist motives friends from Christian homes make of such as better opportunity for a liveUhood, social life a sacrament. social recognition, etc. might prompt par The matter of a curriculum for church ents in cooperative educational enterprises. and home has been receiving attention. The On the other hand, Christianity involves a Presbyterian Church U. S. A. has pioneered miracle in each life. There must be a pas in the field, with other denominations such sion to bring parents to a saving know as the Evangelical-XJnited Brethren fol ledge of Christ that their interests and de lowing suit.* Ernest Ligon requires the par sires may be changed, meanwhile every ticipation of the parents in his character worthy method should be employed to sec training program in religious education. ure the interest and cooperation of par The Committee of Sixty for which Vieth ents in a proram of Christian education reports suggests a program of religious in the home. education for the home 1. In including: Religious education must recapture some teresting home work with appeal to par lost values and techniques. The family ents for cooperation ; 2. Help on family wor camping movement gives promise. It 3. Practical for the ship; suggestions was in the days of the family camp, the observance of 4. Lists special days; camp meeting, that many children and materials for home 5. Lists of of reading; young people were saved. Perhaps the res with 6. Guidance in pictures interpretation ; toration of the camp-meeting with an em the use of music 7. Bulletins on ; programs phasis upon classes for all the members of 8. for home and community events; Helps the family might constitute an appeal to fellowship (recreation, etc. on cooperative the unchurched family. However, unsaved on the rear basis) ; and 9. Helps to parents families are not likely to form a part of the ing of children.* camp-meeting community. Parental interest in children will provide Summarizing, the primary need is for a measure of motivation in such a program Christian parents, and secondly, religious as has been outlined. Parental concern literacy is a vital need. The problem is is a incentive, so strong that it powerful largely one of motivation which for the bore before it in the battles to everything evangelical means that there is little hope establish an American system of free pub for the Christianization of the home apart lic schools. But if the vision of parents does from the regeneration of parents. not include religion, if their hearts' atti of education in tudes are secular, how can their parental Any program religious the home which induces to concern include religion? In these material people say pray ers and to teach their children to de istic days Christianity is not offering jobs or pray serves But to secure suffi enlarged opportunity by reason of education. encouragement. cient interest in to Nor is there social stigma attached to be religion make that pos sible is moie than a mere human ing a religious illiterate. Christianity of "seUing" activity. It involves fers a way of life and eternal life. supernatural guidance and help. 'Christian Faith and Life, A Program for The power of example necessitates right Church and Christian Education of Home, Board, attitudes. Children in the home deserve to The Presbyterian Church in the U. S. A. see the fruit of the in the lives *Paul Vieth, The Church and Christian Edu Holy Spirit of their cation, pp. 188- 189. parents. Dee W. Cobb

Some months ago Time Magazine carried a significant article titled "Crisis in the College," in which the writer pointed out the dilemma of our institutions of higher learning caught between continually rising costs and falling incomes.

The article concluded with this statement : "Though the educators are not yet ready to admit to desperation, they are at least sounding the alarm. The alarm has gone out to alumni ; and many presidents are convinced, says Amherst's Cole, 'that alumni loyalty alone can preserve the freedom of American educa tion.' "

This gives us something to think about�and seriously.

Many of the former sources of revenue for school endowment have dis appeared under the drain of government taxation. No doubt the trend will con tinue in this direction. So we see it more clearly every day that only a re newed and sustained interest on the part of our alumni in the onging of Asbury Seminary will enable us to go forward.

All of us are happy and grateful over the generous gifts from some few sources of wealth in recent months. But if you could talk with anyone in the Administration you would hear them say, "It is the small gifts coming in regularly from God's people that keep the Seminary going." This is where Alumni loyalty really counts.

What I have said so far may lead you to believe I am thinking only in terms of the material needs of the school. However, I am thinking of a source of support which Time would probably never mention, but which is of far greater value to Asbury Seminary than gifts and pledges of money. I mean the prayers and personal interest of you alumni.

Above all else we want the Seminary to be a spiritual institution. I get that expression every time I talk to a student now in school or when an alumnus writes me. The surest way to keep it spiritual is to focus your prayers daily in this direction. Then maintain a personal interest in the affairs of the school to keep yourself informed.

These years just ahead present another real challenge to the Seminary. Mobilization for war brings increased needs for men in the chaplaincy. Churches whose pastors are called into service must be supplied, and new congregations here and there over the land will add to this demand. The need is not for someone to go out simply to "fill a position." It is for consecrated. Spirit-filled ministers ; men going out with a passion for souls and a deep concern for the spiritual culture of their people. Asbury's real mission is to supply such a ministry.

This letter is being written as the New Year approaches, so we take this opportunity to wish for all of you a year fraught with blessing and increased success in the service of our Master.

101 The Impact of the Transition to Modern Education upon Religious Education

Anne W. Kuhn

It was not in the character of the med ward religious individualism was greatly ieval religious, political, and social structures weakened by disunity. Again, the Counter- to yield easily to the forces of change which reformation served to make Romanism were at work at the dawning of the so- more tolerable, by a correction of the most called Modern period. The outward forms glaring abuses of Catholicism. The rise of and dominant principles of medievalism the Jesuit Order served to consolidate Rom persisted after its philosophical structure ish gains, and to perpetuate a close relation became decrepit. When some branches of ship between the Church and the civil culture, education for example, attempted rulers. to move forward upon new premises, they This had its counterpart in the decline found resistance from the forces of en of morals which marked the higher strata trenched custom in religion. of society in the seventeenth and eighteenth The significance of the transition which centuries. It is not surprising, therefore, affected all phases of life appears in its that there arose men like Boyle and Vol true light when we remember that the taire, who, lacking the ability to discrimin education of the Middle Ages was essen ate between Christianity as such and Christ tially religious education. Before 1400, the ianity as it was degraded by abuses, at Church could rely upon the learning of the tacked the Christian system as a whole. time to serve her interests. The fifteenth Again, the social and economic conditions and sixteenth century, however, brought which marked this era resulted from the movements toward a new form of education attempt of the privileged classes to main �an education which almost inevitably tain an obsolete economic structure. Feud moved in directions independent of Church alism in principle was maintained long after control. many of its outward forms perished. Sev This paper will seek to analyze several eral factors were operating to crumple factors which contributed to the seculari feudalism: the increase in travel, the in zation of education, and to evaluate the crease of commerce, the rise of the bur- impact of these factors upon the educa geoise�these all served to mediate between tional aims and program of the Christian the First and the Third Estates, and to in Church. vade the precincts of the upper class by a I new type of aristocracy, that of wealth. The Religious and Social Scene in the Time The Second Estate served both to make Of the Reformation the peasantry dissatisfied, and to afford an Several factors served to perpetuate the opportunity for the younger sons of peas ants to do a bit of "social firm hold which Romanism had upon Cen climbing". tral Europe at the time just following the The autocracy of the government of Reformation. The fragmentation of Protest France represented the last stand of the antism which followed the death of Luther, privileged classes. But there were disinte based upon an attitude of mind which re grating forces operating within France fused to yield minor points in the interest (and elsewhere as well). The work of con the of of a larger unity, prevented any large Montesquieu popularized study solidation of the strength of Lutheran, theories of government. Political influences Zwinglian and Calvinistic Protestantism. wei*e crossing the English Channel; and new movement to the evident success of liberalized As a consequence, the govern- TRANSITION TO MODERN EDUCATION 103 ment in England could not but attract at "two sources". Only by the two-fold tention elsewhere. method of observation and reflection, he In the midst of such conditions of pol contended could there be knowledge. It is itical oppression and abject poverty upon possible that he went too far in his tabula the part of , there arose move rosa theory, inasmuch as it denies the active ments which championed the cause of the faculty of the mind as it participates in the Third Estate. Influenced by Locke, many reception of impressions from without. But Rationalists gave attention to the question it afforded a corrective against a view of the equality of all men, which attitude which had too long dominated the field. the attitude earlier replaced haughty which There is not space to consider here the adherents of the rationalistic School had implications of the Lockian view for theo assumed toward the masses. Pietism con logy or social study; nor were the con cerned itself with the poor and the under clusions which others drew from his theory the to privileged; Anabaptists gathered in any sense unanimous. Diverse schools of gether in a common interest many of the thought located their origins in his Essay. humbler classes; the Brethren of the Com His view attacked the idea that words ex mon Schools served also to minister to the pressed necessarily any given ideas : that is, poor in France. he contended that a word was but a symbol, Thus, in the midst of conditions which adopted arbitrarily. This had its practical lagged much behind the theoretically pos result in the abandonment of the exclusive sible, there were movements which pre ly linguistic system of education. Rhetoric saged a transition. Humanism and Scholas was discounted as a study, and the tendency ticism were alike the subjects of attack. The away from the Classical languages be religion basing its claims upon Divine Rev came inevitable. Thus, the trend was elation had allied itself with the oppressive toward the vernacularization of aca classes; and a reaction was due. Education demic study, a tendency which had had been the exclusive property of the begun in the Realistic movement. Church far too long. And in the reforms Eby and Arrowood are of the opinion could not but be soon to come, education that Locke was influenced little, if any, by profoundly affected. Reform came, in sig the Humanists and Realists of the Contin nificant part, in the realm of ideas. ent.' His view of education, on the other II. hand, reflected the educational theory of the A New Theory of Knowledge: The British gentry, which was essentially aris Philosophy of Empiricism tocratic. He would educate a few "at the that there would filter down Characteristic of the education of medi top", trusting to the society below the benefits of educa evalism was the theory of innate ideas. This tion. served to perpetuate the traditional patterns To Locke, the objectives of the educative of thought, and to discount any attempt to was as follows : Virtue, Wisdom, advance knowledge by the empirical process and He cared little for method. This view of the nature of the hu Breeding, Learning. the bookish scholar as such. For him, edu man intellectual faculties proved exceeding cation meant preparation for life. Useful ly persistent. ness was the determining factor in the ar It was John Locke who challenged this rangement of the curriculum. This left theory. His method was that of investigat little place for dialectic and rhetoric, while ing the thought of persons of cultures other the study of Latin was shorn of its tra than his own, and the processes of infants. ditional halo. The diversity of moral principles among Locke was most largely at variance with persons of different social patterns con the current and traditional education pat vinced him that there were no universal tern in his denial of the of "trans - - theory ideas not even the idea of God. ference. He had little hope that the stu- Locke's Essay Concerning Human Un of the derstanding developed his theory ^Development of Modem Education, p. 399. 104 ANNE W. KUHN dent could transfer facility in Latin to fa Against Christianity, not in its pure form, cility in logic. Nor did he agree with but as it was represented by a moribund Spinoza, that the universe could be reduced church, attacks not entirely fair were level to a huge geometric problem, and that a ed. The social sence was likewise such as knowledge of mathematics would yield the to make a reaction of excess to be expected. clue to its comprehension. Intellectually, the motto of the Enlighten There has been much controversy con ment was that of Bacon "knowledge is cerning the relation of Locke to the prob power"; the ultimate datum was thought of lem formal discipline. Some have sought to be located in the reason. Politically there to from the of this man that argue writings came, slowly but surely, a growing sym he favored the disciplinary theory; others pathy with the masses. Locke's insistence have been that he did not equally positive upon the equality of man had its effect. The favor it. Eby and Arrowood submit the fol impact of this democratization of society lowing arguments to establish that he did could not but have its reflex in education. not favor it : ( 1 ) he insisted that education Parallel to the work of the Englighten- be made a matter pleasurable to the child, ment in France, there was a liberalizing recognizing his interests and his play in work going on in Germany. In France, stincts; (2) he insisted in making the cur Rousseau in his Emile applied the princip riculum practical; (3) he insisted upon a les of the Enlightenment to education, stress wide curriculum, that it should be extensive, ing the essential "physical" outlook of the rather than intensive; (4) he favored those child prior to his fifteenth year, and the studies which developed reason and judg phenomenal unfolding of the power of ab ment, at the expense of memorization ; ( 5 ) straction during the period of adolescence. he insisted that habits and skills are "made, This led to inevitable readjustments in the not bom"; (6) he insisted that "mathe curriculum, including a stress upon a liber matics sets up a model method of reasoning, al arts education, as against an early spe and that this method well be in may copied cialization. His effort in curriculum build all other forms of reasoning."* ing was conditioned by what Eby and Ar The views of Locke had their repercus rowood call the "Antinomies" in education : sions, not in education, but in only freedom of nature vs. conventions of philosophy as well. They underlay that society; spontaneity vs. formal discipline; period in the history of Europe and Ameri naturalism vs. idealism; natural goodness ca known as : vs. social etc. His attempt to HL depravity, solve these problems by the adjustment of The Enlightenment curricula to suit the several age levels was It is to note that while the interesting not completely successful, but it pointed to movement centered in Realistic Germany, ward significant developments which should and that while the demolition of the medi come to full flower in the modern period eval pattern of education occurred largely in of education. that the ENLIGHTENMENT England, IV. was centered in France. This movement Educational Reform in Germany in the stood at the confluence of two streams: Eighteenth Century Rationalism and Empiricism. The Philoso- The situation east of the Rhine was phes were the heirs of Descartes and Locke. somewhat unspectacular when They, in general, abandoned revelation in compared with that in France. Educational favor of reason and observation. Their prevailing theory in Germany at this period represent theory cut off from the spiritual world, ed a compound, constituents of which were : and portrayed him as a product of nature. State-ism, Naturalism, Rationalism, Physi- As frequently occurs, the Enlighten ocracy. Romanticism; with the ment was carried too far in France, where together strong background of Pietism, which it resulted in both spiritual and moral decay. ap peared in the most unexpected places. Space little more than a mention of names 'Op, cit., p. 423. permits TRANSITION TO MODERN EDUCATION 105

in this connection. Hecker, Basedow and dealt with and given proper place. Hence von Rochow were the chief figures of the his insistence upon instruction, as well as Hecker's period. development of the Real- upon spontaneous study. Hence, the edu schule and the for the academy training of cator must perform a ministry of many teachers, constituted his chief contribution. facets : he must discipline, he must build the Basedow's work was chiefly among the up thought processes, he must impart infor classes. per His reforms centered in the mation, he must indoctrinate toward moral centralization of education under state con ity. The ultimate objective was, of course, trol, and the separation of education from the provoking of growth and development the ecclesiastical authorities. His contri of ideas in the mind of the child. butions in the fields of realistic studies and Part of his rigid theory of education was of education were physical also significant. found in his insistence that account must be Von Rochow was the champion of edu taken of the laws of the mind. His psycho cation for the masses. With a profound logy was centered in the educative process. faith in the lower he insisted that classes, There is not space to consider his psycholo the State was to educate all obliged child gical theory at this point. The keys to his ren; and the his objective conditioning system is that of the unity of the inner life. work was that of the lower classes elevating Meaning and process were to him one; ex His work was under through knowledge. perience and significance were likewise one. lain by democratic ideas, of the worth of His stress upon empiricism was rein the individual, and the equality of men. forced by his theory of the "stream of con More still for education as a significant sciousness". According to this, the mental whole was the work of the Her- German, life consists of a series of primary recogni whose work merits a section itself. bart, by tions by the mind, which are in constant V- flux, and which pass from below to above The Contribution of Herbart To the threshold of consciousness and back a- Modern Education gain, according to the interest factor. Johann F. Herbart combined in himself Herbart's view of the problem of interest several careers : as educator, as philosopher, is one of his outstanding contributions to and as psychologist, he represents a prolific the field of psychology. To him, interest and versatile complex. His training, es was a force governing the retention of a conscious or it to pecially that of tutoring the three young impression, causing rise children of the governor of Interlaken, or fall below the threshold. Thus, education consists in in the utilization of the Switzerland, gave him a unique opportunity part to study the growing mind at first hand, and principle of interest: and the function of to develop his own educational theory at the teacher is to manipulate the interest so the time of his greatest . as to elicit from the subconscious the proper and to hold above the To Herbart, education could properly thought-material, level of consciousness those ideas which serve one major objective, to inculcate mo have educative value. rality. To him, the moral man was the man was laid this educator also who was intelligently moral, and thus free Emphasis by by choice and not by chance. In planning upon the association and relation of ideas. This called attention to that ten such an education, he recognized the need emphasis of the mind to think in terms of for a many-sided approach, which gave the dency likeness and of the individual a wide range of interests. Thus, (or antitheses), capa to a new in terms the two great objectives are : educated good city interpret experience of a similar one of time ness, and versatility. past. Herbart avoided one danger which beset The three stages of mental development, the educational reformers of his time, es as set forth by Herbart, are as follows : ( 1 ) pecially those of France. He recognized the stage of sensations and perceptions ; (2) that while education must have its pleasant the state of imagination and memory; and side, yet the element of discipline must be (3) the stage of conceptual thinking and 106 ANNE W. KUHN judgment. From this, it is not difficult to see first to say that they had little use for mere his concption of the purpose of education. memorization of things that would be of In medieval education, the second of these no practical use, and that would be soon held primary emphasis. Herbart would take forgotten. The emphasis is rather upon the the unfolding child from the first to the correlation of knowledge into a pattern third. which would remain indelible upon the Herbart reinterpreted the phase "from mind, and which would, by virtue of its the known to the unknown" in terms of ap strong inner relations, form the basis for perception. This he employed to denote that a workable philosophy of life, and serve as mental set by which we interpret present an adequate reservoir of knowledge. Thus, experiences in terms of our general the stress was primarily upon assimilation thought-pattern. and digestion of ideas. It is evident from the foregoing that the The five steps in the process of instruct as chief interest of Herbart was in the more ion, namely preparation, presentation, and are advanced stages of the educative process. sociation, generalization, application His thought concerned the theory of the essentially utilitarian. The goal was always that of all of mind advancing to the stage of conceptual making knowledge practical value and of dead thinking and judgment. His aim was to eliminating learning. shape properly the maturing person for a Conclusion harmonious, creative, and useful practical, From the foregoing considerations, it is life in a society. Hence his theory of edu evident that the transitional era, which cation was primarily social and ethical. bridged the gap between the Middle Ages His view of the of curricu proper type and the modern period, was one in which of lum was conditioned by his psychology educational theory in general underwent education. He would carry the child as transformations which both undermined the as from the of quickly possible stage per medieval system of religious education, and and to the level of con ception sensation, also presented a great challenge to all laid stress ceptual thought. He special upon Christian education, and particularly to that the study of history, as revealing knowledge of modern Protestantism. most relevant to the social of adjustment The movement toward popular, as a- the moral the individual, and as developing gainst aristocratic, education challenged the judgment. Catholic monopoly upon education. The His followers elaborated and applied his Roman Church possessed facilities to edu educational theory, notably Karl Volkmar cate the privileged few; but to educate the Stoy and Otto Frick. Their aim was to pro masses constituted a task too great for the which would duce a well-knit curriculum, Church. Hence, she could no longer be cer lead to a correlated thought-pattern, in tain that the training which her people in the cluding all of the major factors syste should receive was distinctively religious matic body of knowledge. With this in in character. The influence of John Locke his followers view, Herbart and anticipated was many fold ; one significant element in in a the system by which a pupil "majors" it was its tendency away from Latin and given field, and elects subjects to integrate Classical education. So long as education and correlate his thinking in this given field. could be narrowed, the Church might exert The major subject was not only given control over it. With the extension of the special emphasis in itself, but likewise, its curriculum, however, secular learning be bearing upon related fields was exposed, came inevitable. This drove the Christian into the and other subjects were impressed movement, whether Catholic or Protestant, and it. service of supporting reinforcing to focus her attention upon specifically This has been a significant and permanent Christian education, that is, education of Herbart. contribution of the disciples which must project the Christian message Concerning the method of instruction ad into an educational system whose climate vocated by the Herbartians, it is essential was largely secular. TRANSITION TO MODERN EDUCATION 107

The Enlightenment brought great pres ing alone. This challenged Christianity at sure to bear upon Christian education, its center. Secular education now threaten chiefly through its negative effect upon be ed to erect its own world-view, independent lief in the supernatural. Natural studies ex of theology, and to implement its con panded in scope until there threatened a clusions with the vast resources of an ex situation in which the area in which re panding educational system. ligion might be a factor was shrunken to This faced Christian education with an near-zero. The of the broadening scope of entirely new task. The other movements secular education moved on apace, creating which had preceded the work of Herbart in the mind public the impression that or were preparatory. Not only had the foun ganized Christianity was a poor represen dations of Catholic education been under tative of the religion which might still be mined; that might possibly have left Pro allowable in an enlightened age. testant education in a large measure un The movement toward state control of touched. But the educational pattern which education in Germany weakened still fur emerged at the end of the transitional ther the grip of the Church, both the Ro period left the Christian Church with a man and the Protestant, upon the education shrunken educational field to cultivate, and of youth. As a result, the Church was more at the same time, left her with a consti and more driven to the defensive. Prussia tuency which, as a result of the compulsory education, ostensibly designed to elevate the pattern of education, was disposed to find masses through education, actually served the answer to most of life's problems in to make education an arm of an absolutist secular learning. State, which had no appetite for ecclesi The Church could expect little aid and astical participation. comfort from public education. In some Herbart's influence was many sided. His cases, she was actually confronted with a emphasis upon conceptual thinking and competitor for the loyalty of her people at judgment, and away from imagination and the point of basic world-view. She thus memory, not only made the break between found herself with a colossal task on her the scholastic conception of education and hands, and with much competition as she modern education theory complete ; it open was compelled to perform it with limited ed the way to a utilitarian type of edu resources. It is this which constitutes much cation, which had for its object the elabor of the contemporary crisis in Protestant ation of a philosophy of life based on learn Christian education. The Genitive Case in the New Testament^

J. Harold Greenlee

In a majority of cases the EngHsh prep thought of as being directed toward the osition "of" furnishes a serviceable trans noun in the genitive case. John 2 :6 speaks lation for the Greek genitive case. This is of six stone water jars sitting "according a convenience for one who is translating to the cleansing of the Jews." The italicized from Greek into English; but it is a seri phrase may be interpreted as a subjective ous fallacy for the translator to assume genitive referring to a cleansing which the that this translation necessarily makes Jews customarily performed, i.e., action clear, either to his readers or to himself, proceeding from the Jews. On the other the meaning of the passage. On the con hand, 2 Corinthians 10:5 refers to leading trary, both the English preposition and the every thought captive to "the obedience of Greek case have a large number of mean Christ," which is apparently an objective ings; fortunately (or unfortunately) the genitive, the obedience to be derected to range of meaning of "of" corresponds Christ. A phrase which may variously be largely to the range of meaning of the interpreted as either a subjective or object Greek genitive case. Webster's Collegiate ive genitive is "the love of God." Scholars Dictionary lists fourteen meanings for "of" ; differ in their interpretation of specific grammarians would give varying numbers passages, but the following examples may of uses of the genitive case (genitive and cautiously be suggested : 2 Cor. 13 :14 reads, ablative cases, according to some scholars), "The grace of the Lord Jesus Christ, and but the number would be approximately the love of God, and the fellowship of the equal to the number of uses of the English Holy Spirit, be with you all." These bless preposition. We speak of "the kingdom of ings seem to be spoken of as being be God," "the love of God" (which has two stowed by the Persons of the Trinity, so possible meanings), "the city of /^rw^-a/^w/' that here "the love of God" is the love to name but a few examples of the Greek which comes from God to man�a subject genitive case. What, then, are the possible ive genitive. I John 5 :3 reads, "For this meanings conveyed by the English "of" is the love of God, that we keep his com as well as the instances when it is other mandments. ..." To keep God's command wise translated? ments is the test of our love for God, not Possessive Genitive of God's love for us; hence this is the The most commonly recognized use of objective genitive. That this is the proper the genitive case is to express possession. interpretation seems to be borne out also The possessive genitive in the New Test by the fact that the sentence immediately ament, in such expressions as "his dis preceding speaks of our loving God and ciples," "my son," "the house of Simon," keeping His commandments. is so obvious and common as to require no Genitive of Source further comment. A source or author may be expressed by a case. Paul of "in Subjective and Objective Genitive genitive speaks being Somewhat different is the twofold use perils of rivers, in perils of robbers" (II Cor. to rivers and rob of the genitive case, which may be desig 11:26), referring bers as sources of his that in nated as the "subjective" and "objective" dangers; is, rivers and robbers. genitives. With a subjective genitive, an perils from from John "And shall all be action or idea is set forth as proceeding 6:45, they taught of case with an from the noun in the genitive ; t Reprinted by permission from The Bible objective genitive, the idea or action is Translator, Vol. I, No. 2, April 1950. THE GENITIVE CASE IN THE NEW TESTAMENT 109

God," refers to God as the author of the the first member. The New Testament stu teaching, the words "of God" being in the dent may regret that the author did not use genitive case. it in this passage. The difficulty is that Genitive of Material "these" in the genitive plural has the same The material of which a thing is made form for masculine, feminine, and neuter, may also be expressed by the genitive case. and the question of Jesus could, grammatic Examples of this usage are found in Mark ally, be either "Do you love me more than 2:21, "No one sews a patch of unshrunk these other disciples love me?" "Do you "

� cloth an . . . . upon old garment and John love me more than you love these things 7:38, "rivers of living water." Somewhat your boat and nets?" (or even: "Do you related is the partitive genitive, the genitive love me more than you love these other case naming the whole from which only a disciples?") If the other construction had part is to be considered. Similar to the been used in the Greek, the word "these" former example is Luke 24: 42, "and they would have had a different form to ex gave him a piece of broiled fish." More press each of the three questions, and com common, however, are such instances as mentators would have been spared a great "some of the scribes" (Matt. 9:3), and deal of time debating this phase of the in "the half of my goods" (Luke 19:8). Also terpretation of this passage. related to the genitive of material is the Temporal Genitive genitive case used to express apposition, Time within which an event takes place where the noun in the genitive further is also expressed by the genitive case. In identifies another noun or tells of what it John 3 :2, which tells us that Nicodemus consists. Apposition, in Greek as in English, came to Jesus "by night," the time is ex is usually expressed by placing the two pressed by the single word "night" written nouns in the same case, as "James the son" in the genitive case. or "Paul the servant" ; but in some usages Miscellaneous Uses of tpie Genitive the noun in apposition is placed in the gen Price and penalty are written in the gen itive case. Examples are John 2:21, "But itive case, as in Matt. 10:29, "Are not two he was speaking concerning the sanctuary sparrows sold for a farthing?" Fulness or of his body" (the sanctuary was his body), lack is expressed by the genitive, as, John and the series of figures of speech in Eph. 2:7, "Fill the water jars with ivater," Verbs 6:14-17, "... .the breastplate of righteous expressing a mental perception, e.g. hear

ness, .... the shield of faith, .... the hel ing, tasting, touching, may take a genitive

met of salvation,. . . .", among others. case, parallel to the English phrase "to Comparative Genitive taste of the food." Finally, the genitive case Not all the uses of the Greek genitive is often used to express a loose relation case, however, are translated by the English ship which often cannot be specifically cat prepositional phrase with "of." A compar egorized. Examples are John 1:15, "he was ison, for instance may be expressed in first (in respect) of me"; Mark 1 :4, "a bap Greek by using the genitive case for the tism of repentance" (a baptism which had second member of the comparison. Perhaps reference to repentance) ; and Rom. 7 :2, one of the most notable examples of this "she is freed from the law of her husUand" construction in the New Testament is found (the law which defines that relationship). in John 21 :15, where Jesus says, "Simon, Translation is by no means the mere son of John, lovest thou me more than copying of constructions from one language these?"�the italicized words being ex into their exact equivalents in another pressed in Greek by the word "these" in language, nor is the interpretation of a pas the genitive case, no word being necessary sage the mere mechanical application of ob in the Greek for the word "than." There jective rules. It is therefore only by continu is, however, an alternate construction in ally seeking a more thorough understanding Greek to express a comparison, namely, to of the language, the style, the grammar of use the Greek word for "than" with both the New Testament that one can fit himself members of the comparison in the case of to translate or interpret its riches. Equivalents of the Genitive in Other Languages^

E. A. Nida

Having now considered the range of these qualities are simply the possessions usage and meaning of the genitive case in of the three Persons of the Trinity, but Greek, we should note briefly the practical each word identifies an active process of application of such distinctions in trans bestowing a spiritual benefit upon men. In lating into languages which have an entirely the phrases "the grace of the Lord Jesus different structure from English. We need Christ, and the love of God, and the fell not treat all the types of expressions, for owship of the Holy Spirit, be with you all" some are relatively simple, but some require one is not reckoning simply with the grace careful scrutiny. We surely cannot expect which the Lord Jesus Christ possesses, or many other languages to have a similar the love which is the innate quality of God, particle such as "of," which so conveniently or the fellowship owned by the Holy Spirit. (though with considerable ambiguity) cor These are not possessive relationships, but responds to the genitive construction in in each case the members of the Trinity Greek. are the subject elements of the spiritual The first important problem encountered processes. The way in which this passage by the translator is in rendering the object may be translated into some languages is, ive and subjective genitives. In numerous "May the Lord Jesus Christ look upon you cases the entire sentence structure must be all for good (this is the translation of revamped in order to place the subject and "grace" in Bolivian Quechua), and may object components in their right relation God love you all, and may the Holy Spirit ships to the words of process or state have fellowship with you all." This type which occur. For example, in John 2 :6 the of rendering changes the syntactic arrange phrase "according to the cleansing of the ment in such a way that the actual logical Jews" must often be rendered "according subjects (i.e. the initiators of the action) as the Jews cleanse" (or "cleanse them become the grammatical subjects, and the selves," if a reflexive form of the verb is nouns of process are changed into verbs required). "The Jews" is actually the sub of process. of the of and in ject process "cleansing," The objective genitive relationship such many languages the only way in which this as "the love of God" (I John 5:3) may be may be clearly identified is to relationship rendered in some cases by a verbal expres make the subject element the actual gram sion, e.g. "For this is loving God, that we matical of a verb. In II Corinthians subject keep his commandments...." (or, "what 10:5 the "the obedi objective expression he commands...."). In some instances ence of Christ" a may require verb-object the grammatical requirements of the lang construction such as "making captive every uage force us to change the subject and so that it will Christ." thought obey predicate elements so that we have "For In the translation of II Corinthians 13:14 loving God is this, namely, keeping his encounter added difficulties be one may commandments. . . .". cause the words corresponding to "grace," The genitive of source may be treated in "love," and "fellowship" (A. V. "commun a number of ways, but in II Corinthians ion") are more often than not translated as 1 1 :26 the phrases "in perils of rivers, and verbs rather than as nouns. Certainly each not a of these stands for a process, thing. t Reprinted by permission from The Bible The meaning of the passage is not that Translator, Vol. I, No. 2, April 1950. EQUIVALENTS OF THE GENITIVE IN OTHER LANGUAGES HI in perils of robbers" may be rendered "in translated "preached that men should re perils because of rivers and in perils be pent and be baptised." This type of trans cause of robbers." lation is particularly necessary where the Genitive of substance or material often language possesses no nouns for the two require some type of explanatory identi words of process, namely, "baptism and fication or an appositional construction. "repentance." The most that we can under For example, "a patch of unshrunk cloth" stand from the genitive construction which (Mark 2:21) may be rendered "a patch underlies the relationship of these words is which is (or, is made of) unshrunk cloth." that the baptism had reference to repent This use of "which is" might appear to be ance, or that repentance was associated the only way to identify the relationship of with baptism. In some languages the only substance to object. In John 2:21 "the sanc way to combine such loosely related ideas tuary of his body" identifies a relationship is to employ an "and." in which the second element actually iden We are frequently inclined to think that tifies the nature of the first. Such a phrase the entire meaning of passages is carried may be rendered by "the sanctuary, which simply by the roots of the words. This is is his body" or "the sanctuary, that is, his by no means true, for grammatical combin body." ations of words also have their meanings, As was indicated above, the relationship often very extensive and complicatd. The between the primary word of the phrase accurate analysis of the words is very im and the genitive attributive may be very portant, but equally important, and some poorly defined. For example, in Mark 1 :4 times much more difficult, is the proper the phrase "did. . . . preach the baptism of identification of the meaning of grammat repentance" has in some languages been ical constructions. George Fox: The Significance of His Life and Work to the Study of Mysticism

Harold B. Kuhn

The main lines of the life of George Thus, there was a need for some leader who Fox are so well known as to require no should be able to rally the Seekers into a full treatment here; therefore the writer group bearing some semblance of homo shall concern himself only with those bio geneity. graphical features which have special bear I. The Conversion of Fox ing upon the relation of Fox to the study Into the Midlands was born George Fox. of mystical religion. His mother was, as he himself said, "of In common with most significant men, the stock of the martyrs".'' In his youth, he Fox was in a large degree the product of was a serious, sober-minded boy, with a his times. His years of spiritual struggle dislike of the frivolous upon the part of and crisis coincided with the most stormy either young or old. Gambling, gaming and years in the religious life of England. The drinking were repulsive to him. In his busi fall of the monarchy left the government, ness relations (and we are strangely unin not directly in the hands of the Scotch Cal- formed concerning the early means by vinists, but in the hands of the Indepen which Fox made his livelihood), he became dents. The old order was shaken; England known for his honesty. Having never been was not ready for a reign of universal inclined toward ways usually known as sin Presbyterianism ; the Calvinists were no ful, he was one among many of the early less implacable then than they had been be Quaker leaders whose lives were marked fore. from the beginning by uprightness, and who constituted to the It is not surprising, therefore, that at this exceptions thought that saints must first have been time religious sects of every sort appeared, great great sinners. and extravagances were common. All this was indicative of a religious , The spiritual crisis in the life of George whose currents ran deeper than these sur Fox came in the year 1643, when he was face eddies. The religious soul of England nineteen years old. For the next five years, was stirring; and a new faith was being he seems to have wandered from place to born�a faith which proposed to trust the place, seeking peace of mind and heart and individual with liberty and responsibility. taking opportunity to consult any who might assist him. During this time, he was Such groups as the Seekers and the Ran an eager student of the Bible ; and there is ters were, quite apart from the soundness of reason to believe that these he their work, straws in the wind. But they during years stored the subliminal recesses of his mind served to crystallize no stable movement, with the Scripture, so that in later years for as Thomas Edwards says : that which was treasured up there was above the The sect of Seekers growes very much and all brought threshold in his "open sorts of Sectaries turn Seekers; many leave the ings". congregations of Independents, Anabaptists, and fall to be Seekers, and not only people but Minis Often in his lonely room in some town, where ters also; and whosoever lives but a few years he knew nobody, he would read and meditate till (if the sects be suffered to go on) will see that the sun went down. Other times he would work

. . in all the other sects . will be swallowed up in the fields, which he loved with a kind of poetic * Seekers." passion, and sit in hollow trees, or on the shel-

^Edwards, Gangrmea, 11, 13 f. *Fox, Jamnat, V. i, p. If. 112 GEORGE FOX 113 tered bank of a brook, and read the book that and darkness were past; and it is signifi told him about God and man's true life.^ cant that, in common with Paul, he employs the figure of light, which figured so largely His travels took him to London, where he in Paul's conversion and which is a fami found no one to counsel him concerning liar motif in mystical literature of all ages. the deep need of his soul. Upon his return This event marks a in the to Drayton, he was variously advised: by turning point of Fox. The of tempta some to marry, by others to become a sol ministry long period so him and drove him dier in the Revolution. Ministers in the vi tion, which exercised in of ended and he to cinity suggested tobacco and psalm-singing, quest counsel, ; began exercise himself as a counsellor and war- neither of which appealed to the young ner of others. He summarizes his message Seeker. Two years of such search for coun and commission in the terms: sel yielded him nothing, and his total im following pression of the life of his vicinity religious I was sent to turn people from darkness to the was that the were and "priests" hirelings, light, that they might receive Christ Jesus : for to no shepherds ; one near Tamworth he found as many as should receive Him in His light, I to be "like an empty, hollow cask".* saw that He would give power to become the sons of God: which I had obtained by receiving futile were the remedies of Equally Christ. I was to direct people to the Spirit, that blood-letting, and of alms-giving at Christ gave forth the Scriptures, by which they might so and mas time. During this period of seeking. be led into all truth, and up to Christ God, as they had been who gave them forth. I was to Fox frequently had "openings" (these we turn them to the grace of God and to the truth shall discuss ; as he received later) deeper in the heart, which came by Jesus; that by this into the he was the insights Scriptures, grace they might be taught, which would bring more beset with temptations, and with feel them salvation, that their hearts might be estab lished and their words be ings of his own unworthiness. He had a by it, might seasoned, and all might come to know their salvation nigh.* "condition" to which neither Presbyterian nor could Independent "speak". Several features stand out in these It is best to let Fox speak himself con words : there is the constant stress upon cerning his conversion. "light" ; there is the insistence upon inward ness; there was a stress upon the inspir so I left the But as I had forsaken the priests, ation of the Scriptures; there was stress separate preachers also, and those esteemed the upon the saviorhood of Jesus Christ ; and most experienced people; for I saw there was was stress certi con there the upon none among them all that could speak to my spiritual tude. dition. When all my hopes in them and in all men were gone, so that I had nothing outwardly to To George Fox, the operation of light nor I to help me, could tell what do, then, oh, within the human heart serves a two-fold then, I heard a voice which said: "There is one, purpose : it shows a man his sin ; and it re even Christ Jesus, that can speak to thy con veals Christ who can take it dition"; and when I heard it, my heart did leap away.' for joy. This insistence upon the personal, in Lord let me see there was none Then the why ward relation with Christ, involving the re the earth that could speak to my condition, upon moval of the sense of guilt for sin, marked namely, that I might give Him all the glory. For un the balance of the of Fox. From all are concluded under sin, and shut up in ministry about 1647 until his in tra belief, as I had been; that Jesus Christ might death 1691, he have the pre-eminence; who enlightens, and gives velled widely, covering the British Isles, when God doth grace, and faith and power. Thus, and visiting America, the West Indies, and who shall hinder it? and this I knew ex work, Holland. H. G. Wood estimates that he perimentally. " spent six or seven of the years between This summarizes the end of his long 1647 and 1675 in several different prisons.* spiritual quest. His periods of temptation His clashes with the authorities were pre-

*Jones, Story of George Fox, p. 11. *Journal, Vol 1, p. 35. *Jones, Autobiography of Fox, p. 70ff. 'Wood, George Fox, p. 29. 133. ^Autobiography, p. 82. "Wood, dp. ext., p. 114 HAROLD B. KUHN cipitated by his insistence upon his right mony with their larger settings and their to enter disputations with clergymen at the historical contexts. conclusion of their services. Public com The point at which Fox has been most ment was permitted upon occasion ; but Fox frequently misunderstood is the point at and his associates went beyond the usual which he came into conflict with the Puri limits, and frequently disturbed the ser tanism of his time. And the basic point of and after vices; 1656, Parliament made controversy in this connection is : Is George more stringent the Act of Mary against Fox to be considered as one who cut him such disturbance, with the result that the self off from the stream of orthodox Pro Quakers were more and more frequently testantism, in his fundamental attitude to in collision with the authorities. ward the authority of the Holy Scriptures ? It is an open question, whether the situ The answer of some is an unqualified ation required or justified such violent "yes" ; others give a negative answer. To im- protest. But with George Fox, prudential ravel the problem, two methods must be motives were secondary, when he was con pursued: first, the scattered statements of vinced that the Lord wished him to perform Fox relative to the matter must be investi a task; and imprisonments were gladly ac gated; and second, there must be sought cepted, almost in exchange for the privilege some definite statement upon the subject, of denouncing hireling ministers and their if this can be found. To list even a part of "steeple-houses". But it is significant that his statements upon the subject would, how out of this movement of vehement protest ever, expand this paper beyond its proper "a great people was gathered", a people limits. Herbert G. Wood, late lecturer at which survived the many ephemeral pro Woodbrooke, summarizes the question as test movements, which have survived only follows. in the pages of histories. Fox was sent to dissuade men from putting their The later of Fox' life were years spent trust in the Scriptures as the word of God, and in gathering together, organizing, corres to urge them to trust in the Spirit by which the ponding with, and defending the Societies Scriptures were given forth, and which dwelt in their own hearts. This seemed to the Puritan a of Friends. Whether or not his policy of belittling of Scripture, which was little short of an structure was creating organizational blasphemy. consistent with the Quaker insistence upon * ? 9>: perfect individualism, he saw that the per Fox certainly used expressions at times which that the petuation of his message required some in suggested spiritual life was altogether independent of the Scriptures. He is em tegrating structure. And as we study the very phatic on the originality of his own inspirations." sources upon which the new movement drew for its membership, and the methods Here was a point of collision with Puri pursued in its progress, and the literature tanism, which had by this time, in Fox' which it produced, we may discover some judgment, degenerated into a lifeless form facts that cast direct light upon the contri of which went no further than bution of the work of Fox and the move a declaration of mental assent to a propo ment he precipitated to our understanding sition, without any admission that these of the general subject of Mysticism. Scriptures held forth anything more than a barren message to the mind of an absolute II. Fox and the of His Day sovereignty, before which man had no prop It is that no founder of a reli probable er moral agency. gious group has been more widely misun It is necessary to anticipate a subject to derstood in the "house of his Friends" than be mentioned subsequently, that of the re has George Fox. The writer is of the opin lation of the "openings" to the Scriptures. ion that his principles and those of early Upon this subject, Fox says : Friends have suffered gross mutilation at This I saw in the the hands of those who have taken sen pure openings of the light, without the help of man; neither did I then tences from the writings and Epistles, and any have these out of interpreted wholly har �Wood, George Fox, p. 34f. GEORGE FOX 115

know where to find it in the Scriptures, though From this it appears that Fox was in afterwards, searching the Scriptures, I found it. no sense cut off from the general stream of For I saw in that light and spirit which was be orthodox Protestant and that his fore the Scriptures were given forth, and which tradition, led the holy men of God to give them forth, that controversy with Calvinism was with what all must come to that Spirit, if they would know he felt to be its misunderstanding of the God, or Christ, or the Scriptures aright, which Scriptures: notably, its rigorous insistence they that gave them forth were led and taught the "letter" as the of by" upon against "spirit" them; also its insistence upon uncondition al and its for con Thus, Fox viewed the Scriptures as a election, eloquent plea tinuance in sin. For Fox was in living voice, not as a mere series of past pronounced his of free-will and of utterances. Concerning the source of his advocacy perfection ism. Both of these are derivati openings, more will be said later. The sig emphases ves of nificant thing to notice at this point is that the mystical insight, of which more shall be Fox found his openings to be in accord said later. And it was here that he differed with with Scripture, and indeed, in terms em just the Calvinists. Theirs was a and ployed in them. Wood says again: "Fox rigorous closed with its total certainly did not wish to cut himself loose system, emphasis upon

� from the historical Scriptures, though it objectivism upon the judicial and forensic of the divine which left no was difficult enough to explain the Quaker aspects system, attitude toward them." room for the inner life. And while accept ing the general framework of orthodox It will be helpful, if we can find some Protestantism of his day, he insisted upon direct statement from the pen of Fox him that very principle for which the Refor self. Such a statement we have in his Epis mation stood, namely, that of private in tle to the Governor of the under Barbadoes, terpretation of Scripture. This the Genevan of 1671 : date logicians implicitly denied. Fox felt that his were the exclusive of Now concerning the Holy Scriptures. "openings" property no man: that were the normal and Wee doe beleive (sic) that they were given forth "they

of all men of his . . by the holy spirit of God through the holy men of rightful experience day. Even as God, who spoke (as ye scriptures of truth saith) directly as to the apostles of old, as they were moved by the holy Ghost in 2 of the Lord speaks to His people Himself."" Peter 1 :21 ; and that they are to be read and be- This attitude could not but be misunder leived and fullfilled and he that fullfills them is stood, as will be all expressions of individual Christ and (they) are profitable for doctrine for religious experience to the theologians of the reproofe for Correction and for instruction in iron-clad systems. But, and this is repeti righteousness; that the man of God may be per tion. Fox was attempting to make a place fect, throughly furnished unto all Good workes 2. within the framework of an orthodox Pro Tim. 3. & 16. and are able to make us wise to testantism for the and salvation through faith in Christ Jesus, and wee mystical insight, with all its concomitants of doe beleive that the scriptures are the words of individualism, God, for it is said in Exod: 20.1: God spake all private judgment, and immediacy. these words saying &c, meaning the 10 Com III. His : mandments Given forth upon Mount Sinai, and Religious Insight "Openings" in Revel. 22. 18. saith I testifie to man John every The Journal conveys to the reader the that hcareth the words of the prophesie of this impression that its writer was endowed, in booke if any man shall take away from the an unusual with the of words � (not word) of the booke so in Luke degree, gift pene the 1.20: because thou beleivest not my words and trating thoughts and conditions of men. (so in) John 5.45: & 15.7: & 14.23: & 12.45; so He had, as Rachel Knight points out, ex wee as Christ and the that call the scriptures ceptionally keen senses of sight, smell, and Apostels called ym and as the holy men of God hearing. He was a keen observer. called them vizt the words (not word) of Cjod."

His combined senses saw in the bearing of Oliver "�Journal, Vol. 1, 34. Cromwell his approaching illness and death, in the "Wood, op. cit., p. 36. "Journal (Penny Edition), 11, p. 199f. "Knight, Mysticism of Geo. Fox, p. 81. 116 HAROLD B. KUHN priest Lampitt his foul spirit, and in the shifting The prevalent Jesus Christ concept in Calvinis elusive expression of the face of the licentious tic England remained the ideal for Fox. It there woman the record of her life. The insincerity of fore gave form to his developing convictions. All priests and laymen, who "professed that which the forces of his life headed into this thought, they did not possess," the unjust spirit that led and it became the moving centre of the opening." to persecutions and to political warfare, to harm ful social habits, and to industrial injustice and This was most largely true of his auditory inefficient service, were all matters of personal openings, to which the Journal gives the concern to him through his quick sensing of attention. Of the visual of ex them." major type perience, relatively little appears in the writings. The one most quoted was that of But over and these beyond expressions his vision of of insight based upon keen conscious he an powers, possessed unusually large an ocean of darkness and death and an infinite subliminal capacity, together with what ocean of light and love, which flowed over the might be termed a largely-developed sense ocean of darkness.^* of unconscious incubation. In his youth, he stored his mind with biblical material; and The imagery of such openings was re and was confined almost his "openings" represent the bursting strained, entirely to as is indicated also � motif of forth after prolonged periods of subcon the light, which he records of scious incubation in the "underground in the experiences "innumerable of fire", or workshop of thought", as Jastrow terms it, seeing sparkles southward �of these materials. the "flaming sword" stretching before the warring of Holland and the His sometimes openings were auditory London fire.^" and sometimes visual. Most of them appear From the foregoing, it can be deduced to have come in the form of a bursting up that Fox experienced immediate quicken- on his consciousness of a truth, frequently ings of "truth" to his own inner con in the language of Scripture. And these sciousness. His disposition was such that openings were in harmony with each oth his subconscious seemed to labor over ideas er, as he says : "When I had openings they which his conscious mind had forgotten. answered one another and answered the These remained in incubation for a longer Scriptures, for I had great openings of the or shorter time, finally rising above the Scriptures."" threshold of consciousness with a force It is also that his significant openings which arrested the man, and brought his came m a as for sometimes negative form, reason into play in the application of the one in which he example, perceived them. The bearing of the openings upon that "God, who made the world, did not the subject of mysticism will be noted fur dwell in made with hands." It is temples ther in the final section of this paper. typical of the mental processes of Fox that III. The of Fox' he immediately reasoned the positive coun Practicality Emphasis terparts of this, that "His people were His In general Quakerism has served to temples, and He dwelt in them."" This combine the mystical insight with a high conclusion was obviously the result of his degree of application of the truth-ex application of the principle "opened" to perience to the life situation. to the of the "hire him, prevailing opinion The experiences of mystical insight were that God dwelt in their ling" clergy, never, to Fox, an end in themselves; they "steeple houses". cit., 88. This same author Concerning the relation of his openings "Knight, op. p. says (op. cit., p. 21) that she cannot "accept in full, to his belief in Christ, Rachel Jesus Knight with all its implications, his message of the truth says : of a divinely endowed humanity that is capable of becoming sons of God, joint-heirs with Jesus "Knight, op. cit., p. 43. Christ." "Journal, p. 78. ^'Ibid., p. 80. ^'Journal, p. 76. '"Knight, op. cit., p. 76, GEORGE FOX 117

were not considered to be for his personal Thus, Fox made a significant contri enjoyment, but as the impetus to the pro bution to the social applicaion of the Gos pagation of the message which burned in pel. His aim was, at whatever cost, to trans his heart. late into practical terms the requirements This emphasis placed a strain upon the of the teachings of Jesus. His application of consistency his message. For it is easy of Scripture to personal conduct was ex to see that his anti- might logi tremely literal: from "let your yea be yea; have served also to cally make him an an- and your nay, nay", he insisted that the tinomian with respect to religious organi taking of oaths was incompatible with the zation. Yet he shortly laid the foundation spirit of Christ. The objection was basi for what became in reality a religious de cally to the double standard of truth which nomination. Miss Knight says: the oath implies. His were In religious writings always prac Fox this conflict was intense, and it took years tical; they made no pretense of ab for him to achieve experimentally his higher self being stract or con as a religious leader. He had refused to become philosophical. They always an ordained priest. He preached because he felt tain earnest appeals for a righteous Hfe; driven by the inner need to give forth his mes they may be repetitious, and at times in sage and draw people to the Truth. It was only ternally inconsistent. They were, however, after years that he formulated and clarified this of a piece with his insistence upon the mission, so that when asked his profession he re prac tical of faith and plied that he was a preacher of righteousness.'" integration life. His religious principle committed him to His message, as "preacher of righte a belief in the principles of democracy. His ousness", centered in the assertion that intense individualism and his insistence that Christ could "speak to the conditions" of God addresses the inner consciousness of men. He personally exercised an especial every man, opposed both the absolutism of gift for discerning the thoughts and needs the Stuarts and the theocratic tendencies of of men. And his preaching served a two the Calvinists. His democratic views re fold purpose: to wrest men from their sulted also in the acceptance of the econo blind trust in dogma for salvation; and to mic independence and social equality of turn them toward a personal relationship women, which issued later in the production with Christ. a Jesus of "distinctive and noble type of woman Along with this evangelical emphasis, hood". he began early to stress certain social re Fox thus avoided the vain dreamings and forms, such as prison reforms, anti-sla fanatical statements which marked the work of very agitation, opposition to intemperance, many social extremists of his day. This and to the taking of oaths, as well as the was an era ripe for extravagances. more characteristic testimony against war. Full of sectarian fanticism, These emphasis served to excite public controversy, per secutions and changing faiths and governments, to the which was opposition Quakers, it was dangerously rife with temptations. But the otherwise being tempered by growing Fox, with clear vision, urged upon magistrates, spirit of religious . But these rulers and potentates that they rule wisely and justly and turn to the Lord for their social issues afforded new points of colli guidance; upon tradesmen that be honest sion. they scrupulously in all their dealings, upon servants that they His methods included an un religious serve cheerfully and honestly. All that he preach usual emphasis upon the training of child ed he put into effect in his own life. So we find fanaticism discarded ren, both boys and girls, and of young in Fox and an intensely prac tical it. He became a women. This led to the establishment of religion replacing thorough ly consistent expounder and exemplar of the ideal schools for the so that children young; of a spiritual unity in all mankind.'^ were trained in Quaker principles. When Fox's the parents were imprisoned, the children Thus, mysticism represented a new in that it carried on the Meetings for Worship. departure placed no emphasis

Vp. Cit., p. 101. *'Knight, op. cit., p. 117f. 118 HAROLD B. KUHN

upon the personal enjoyment of the mysti openings represented insights and illumi cal experience. In his youth, Fox doubt nations which his discursive intellectual less experienced raptures, processes alone would probably not have attained. And most came to but they certainly he never revelled in such solitude for its own Fox with a sense of authority. Nor was he sake as the typical mystics do. On the contrary, content to allow them to remain as until he found the way out of it he is ill at ease. only He was perfectly capable of meeting that God authoritive to him; his ministry of persu 'in the bush', and was always very sure that God asion was based upon them. How he justi dwells not in temples made with hands; but he fied his attempt at universalization of this had no wish to avoid 'the mart and the crowded content is another question, a question to street,' The religion of B'ox was, then, a which no answer can be very insistently social religion, in which soUtude unequivocal given. was an incident, not a goal. Contemplation was The writer's personal guess is, that Fox with work; and the Light was still with him in considered this content to be in accord the company of his friends." with Scripture, which he accepted as a rule of life, and hence binding upon all, IV. The Contribution of the Experience since all might perceive what he had Of George Fox to the of just Study Mysticism seen. To analyze the mysticism of Fox, George The element of transiency was certainly the principles by v^hich William James present. His openings appeared as a flash considers the state mystical are as good as of insight, though there is evidence that any, namely: Noetic Ineffability, quality. upon occasion he was overwhelmed with Transiency, and Passivity. the mystical state, and remained in a state With respect to the first, the Ineffability, of suspended consciousness for a time ; but experiences of Fox were not such strictly this was by no means typical of him. As as James describes." While it is not de Rachel Knight points out," he was no ec monstrable that he could always adequately static of the Montanist type. Rather he re communicate the nature of his mystical sembled St. Paul, in his tendency to pass states, there in are, nevertheless, arguments from the state of insight, the Mount of favor of the view that the feature of in Vision, to the "normal, mystical life". Thus was noe characteristic effability especially he illustrates Hocking's "Principle of Al of them. For instance, he was able to put ternation", by deriving from the mystic's in words much that came to him in visual experience a new level of spiritual life. experience, this being in terms sufficiently Thus in a certain sense, his mysticism was familiar to allow its expression in clear sustained; its high moments came and language. The symbolism of light-and-dark- went, but left the totality of his experience ness, and of the flaming sword, was far elevated and ennobled. There was, there from subtle. Again, the auditory experien fore, in his type of mysticism a tendency ces found expression in language of Scrip away from the dualism shown in some ture, or akin to it. Moreover, Fox assumed types, by which a vast gulf separated the that others could understand the same in moment of insight and the practical life. sights, and began immediately to com Concerning the passivity of Fox' mysti municate them with urgency upon others. cal states, there are varying opinions. Most As to the noetic quality of Fox' mysti writers make relatively little of the im cal states, there has already been given at portance of the element of the trance or the tention to the fact that both the visual and seizure in his religious life, though he the "openings" had a "truth con auditory doubtless did experience these. But in tent", which represented the end-product of gen eral, the state left him articulate, and with his subconscious incubation of ideas, chief a full recollection of what had occurred. ly from the Bible. Thus, the content of his Concerning the two tendencies which al most without mark *^Royce J., "George Fox as a Mystic", in Har exception the mystic, vard Theological Review, January, 1913, p. 38f. namely monism and optimism, it needs to be *^James, Varieties of Religious Experience, p. 380. ^Op. cit., p. 37f. GEORGE FOX 119 said that in Fox both of these were modi His mysticism, moreover, was charac fied the nature of by essentially practical teristic in its emphasis upon freedom. In his religious life. The classic of example his reaction Calvinism, he insisted his vision of Oneness is that of the "ocean against the of each of light and love, which overwhelmed the upon principle person's guid and a ocean of darkness". But there is a total ance, corresponding personal respon lack of the element of pantheism. Any sibility. Not that his writings contain any monism that he may have advocated rested philosophical treatment of the subject of upon the basis of moral : that is, the unity free-will : for he was a philosopher only by overcoming of evil by good. Fox was no implication. But the individualism charac nature mystic; his writings are remarkably teristic of was so elaborated in matter-of-fact concerning the external mysticism world ; his concern was with the heart-need his work as to render his movement con of the sons of men. genial to the Anabaptists and other free will so that from them of his Concerning his optimism: his negative sects, many were � Society drawn. message directed against the existing or der in English religious life�at times all Some will judge that Fox' mysticism was but obscures his message of hope. The only no mysticism at all, since it did not tear basis which he found for optimism was in itself away from the world or direct men "a religion of veracity, rooted in spiritual and women into the cloister. In this, his inwardness". He lacks any philosophical work resembled that of St. Francis. The pattern which would require "a happy end emphasis was everlastingly upon the prac ing" for all things. His mysticism was not tical: to use the language of John Mackay merely emotional; it involved the whole it was a religion of the road, not of the thinking and willing man, and consisted balcony. If it be asked, in what sense it of the "intense awareness of the entire man deserved the title of Mystical, the briefest in his consciousness of God." answer would be, in its insistence upon Immediacy. Man's entire relation to God, Something needs to be said concerning his approach to and his Fox' approach to the mystic vision. He Scripture, appre hension of the duties of man in � lacked the ascetics' view : of long periods of society: all were to be derivatives of the answer purgation, of fastings, of self-mortifica which the individual found in his own soul. tions. To him the way to Truth was the Fox distrusted the mediated, the second pursuit of Truth. Fitting behavior, to him, hand. And regardless of the failure of his was living in the midst of the world, not in mystical states to answer to all of the con withdrawal from it, nor in turning away ventional this feature alone from life and all that it offers. tests, justifies, it seems, the application of the title. His Perfectionism shared something of Finally, Fox made a distinctive contri both optimism and monism. He insisted bution to the total subject of mysticism in upon "Christ Within sufficient for all his new emphasis things, to teach them and to make them upon corporate "waiting upon God". perfect as He is, and as God is." No foren sic, would suffice for imputed righteousness Such corporate waiting upon the Lord as a him: and at his Perfectionism the Calvin Friends Meeting is not a mere collection of in ists raged. His conviction was that per dependent Quietistic worshippers each in his own fection consisted in "answering to the end heart worshipping and waiting for the voice of the Lord to speak individually with him in the for which the subject was designed"; and silence. The group is rather a single unit, so con to him it was a inconceivable that thing junct and so interrelated and interacting that it so renovate men as to Grace could not becomes, not a summation, but a multiplication of make then thus perfect. And this per active, alert, energizing seekers, so that when the fection consisted, in substance, of Christ corporate communion finds true expression in words, the works break not into the silence, but Within, as against the Puritans' Christ seem rather to be breathed out of it; and one reckoned unto. speaks not alone for the edification of the other, 120 HAROLD B. KUHN but rather sums up and expresses the combined ticism may be made practical and available spirit of the gathering.'* to larger numbers. In other words, Quaker ism sought to prepare the way for the ex This attitude was carried thoughout the ercise of a "normal" mysticism, with indi Quaker procedure. In worship, the one who vidualism regulated, and a system of gave vocal expression did so as spokesman "check and balances" against the tendency for the group; in business sessions, there to antinomianism on one hand, and that of were no ballotings and no majority-rulings. being too visionary on the other. If there were no "sense of the meeting", the matter under consideration was tabled, * * * for further consideration. George Fox thus introduced into the This marks a new in departure mystic Anglo-American world a type of social ism. It a view of represents leadership mysticism, with a strong appeal to the and out given by the Holy Spirit springing healthy mind. Avoiding the extreme of in of the occasion. Fox made little of his own dividualism, and the snare of asceticism, he service in the of the ministry Society. made available to a people capable of strong Whoever the Divine spoke, spoke message; religious inwardness the more truly Teu and it mattered little who the vocal ex tonic type of mysticism, of which Jacob have been. The ponent may important thing Boehme was the best Continental exponent. was that the group worshipped, thought, His mysticism lacks much of the specu and met God as a unit. Through the insights lar and the romantic. It tends to be con of the one who ministered, be he old or servative. Its social emphasis keeps it from young, man or woman or child, all found growing stale and sterile. It uses ecstasy as expression for "the consensus of the know a means to an end, and allows full play for ledge of God made evident in their own the intellectual element in hearts." apprehending Truth, and the volitional element in its This not only throws light upon the psy abuses and in its chological implications of the mystical in vigorous protest against insistence upon a consistent ethic. Above sight, in that it gives a place to the cor all, it the way to an opening up of porate exercise of communion in silence, points all the channels of the worshipper's being in but it also introduces a means whereby mys- an intense awareness of the presence of ""Knight, dp. cit., p. 37. Him who is Truth. Halfzi'ay to Freedom, by Margaret Bourke- just a battle of one religious group against White. Photographs by the Author. another. Here Muslims fight against Mus New York : Simon and Schuster, 1949. lims and side by side with Hindus in a xi-245 pages. $3.50. struggle that transcends religious bound aries. The chapter ends on a note of hope for unity between Indians of all religions. In August 1947 two nations were born: That hope is epitomized in the one remain India and Pakistan. After years of strug of an of Christ, wrecked gle and heroic sacrifice the eagerly anti ing eye image by a fanatical mob of iconoclastic Moham cipated day arrived. It was greeted with medans. "How beautiful it is," said Bedi, joy but joy soon turned to mourning as "this of Christ out so communal rioting broke ont. The Punjab single eye looking calmly on the world. We shall preserve it became a battleground. The militant Sikhs always in Kashmir as a permanent remind were forced out by sheer numerical supe er of the between Indians of all riority. unity religions which we are trying to achieve." Miss Bourke-White vividly portrays the Miss Bourke-White writes flight of these unfortunate people. From sympatheti and, for the most part, understand- five to seven million Moslems, Hindus, cally ingly about India and its She is Sikhs took part in this two-way exodus. people. critical of Gandhi in his with Here we see them in all their sorrow, suf friendship Birla, the big industrialist, and his indiff fering, and tragedy. erence to the serf-like existence of Birla's of those Terrible as was the suffering employees. She recognizes, however, that however, there were also and days, hope Gandhi grew up in an era when machinery It is a tribute forward-looking thoughts. was something the foreign power possessed to the and of the author insight sensitivity and developed at the expense of its colo was see this and that even that she able to nial subjects." To him the machine always while she writes of and injustice tragedy had been, and still was, an enemy. This she is able to make us see the India that attitude of his, outmoded though it was, stood and with on the eager shining hope did not blind her to the spiritual power of a new life. threshold that led a nation to honor him as "father." the book Miss Bourke-White Throughout The book would be improved by the delineates the forces skillfully contrasting addition of an index but in spite of this that are for in the struggling supremacy lack it is a valuable mine of information, new nations�the conservative, hide-bound albeit one that requires some digging at Hindus and Muslims orthodoxy of against times. References to India's history, pol the eager enthusiasts of a younger gen itics, economic, geography, religion, and weak but conscious of its eration; labor, architecture abound. The many excellent as to the re strategic position, opposed photographs are well chosen and add much attitudes of men like the million actionary to the book. For anyone who wishes to of Gandhi aire Birla, friend understand the great sub-continent of India The chapter entitled "Struggle for and the changes that are taking place there Kashmir" highlights the fact that this is a this book is invaluable. national struggle for independence and not Ruth A. Warnock 122 BOOK REVIEWS

That Ye May Believe, by Peter H. Elders- volume. The author is a southern leader veld. Grand Rapids: Eerdmans, 1950. with a lifetime of experience in inter-racial 172 pages. $2.50. co-operation." The volume treats of sev eral phases and areas of racial tension in a One occasionally picks up a volume of manner which is markedly Christian, con sermons which deal with familiar subjects structive, and practical. There is a maturity in such a fresh and vital manner that things in the viewpoint, and also an objectivity, in hand must give way to the pleasure of which is welcome. The author, while not finishing the book at once. This was the a social scientist, manifests an acquaintance experience of this reviewer with That Ye with the results of scientific reearch, and May Believe. The author is the Radio Min show judiciousness in interpretation and ister of the Back to God Hour, and this application. compilation of messages expresses a very The chapters include such topics as high level of broadcast ministry. sources of difficulty, tension in other lands, Eldersveld publishes here a series of Christian and Jew, the American Indian, eighteen messages, dealing with the sev Mexicans in the U.S.A., Orientals in eral articles of the Apostles' Creed, each American life, the Negro in American his expounding a text which is pointedly ex tory, the gifts of the black folk, and "where pressive of these articles. The volume is do we go from here?" The discussion of replete with references to the Heidelberg debatable points is carefully, but not ex Catechism, and bears, as the Forword sug cessively documented so that the volume gests, "the stamp of the writer and of the may be useful to study groups. The book church he represents" (The Christian Re is carefully written and represents the con formed). Readers of the Arminian per clusions of a specialist, together with the suasion will, however, find little 'in the perspective of one whose interests are pra work which is distinctively Calvinian. The ctical rather than purely academic. It is major emphasis is upon the truths for a book, not to be read and laid aside, but which all orthodox Christian bodies stand. one to mobilize one's energies for the un finished tasks outlined It is refreshing to note the lucid and therein. Through it all the Christian answer vigorous approach of Eldersveld to "the is sought, and, we think, things most surely believed among us." grasped. His style, while conversational and simple, George A. Turner is packed with vividness and utilizes an and Nels F. S. almost entirely new (to this reviewer) set Christianity Society, by Ferre. of illustrations. Our author has wisely New York: Harper, 1950. viii, 280 given to his Mutual Network listeners an pages. $3.75. affirmative presentation of the Apostolic Ferre in this volume a Creed, with a minimum of the debatable completes trilogy with and (to us) offensive features of Genevan dealing the general theme of Reason and the theology. The minister will find himself Christian Faith. Having dealt with the two enriched by reading That Ye May Believe. questions of "Faith and Reason" Harold B. Kuhn and "The Problem of Evil" in previous vol umes, he undertakes in this one to discuss the Reason, Religion and Race, Robert B. relationship between the Evangel of re Eleazer. New York: Abingdom-Cokesbury demption on the one hand and the present social order on the other. Press, 950, 160 pages, $.75. Part I lays down and defends the thesis "A fresh, temperate, and thoroughly con that Christianity is more than society, that structive discussion of one of the most it is the Agape community (a true society) critical and insistent problems of our gen and that it is basically a world-affirmation, " � .... this statement the eration by pub and thus for society. The author takes us lishers well describes this little paper-bound through devious paths in his development BOOK REVIEWS 123 of these propositions, moving in the Hght seems to be in mild agreement with them. of the assumption that the world is "but a He is fearless in his criticism of the social small segment of what is more than society" ethicists whose social strategy omits the (page 62) and that world-transcendence is element of the activity of the Holy Spirit the quality which makes Christianity more in the lives of men. than society. Thus, Ferre seeks to purge Is there progress in history? Ferre traces otherworldliness from its escapist elements, the question down many alleys and byways and to establish the position that even and formulates an answer which rejects world-renunciation, when motivated by Utopian optimism, irresponsible passivism Agape, is harmonious with Christian and pessimism, and which insists that world-affirmation. God's purpose is the primary and deter World-transformation, projected as the minative factor, and that the choices of of the series: world-transcendence to goal men play a real and vivid part in the world-affirmation to world-renunciation, is thrust of history. held to issue from "the correct relation of Man part depends, in turn, upon the role spirit, mind and body." (p. 81) The a- of the in his as translator chievement of this relation is the task of Holy Spirit life, and In addition to His direct the "new Church of the Spirit." transpowerer. and personal ministry, the Spirit operates In the second division of the volume, our as the indirect source of social action, cre author seeks to explore the function of the ating tension, empowering Christian "cells", in the life of the Church. To Holy Spirit and energizing the Church itself. solve the problem of the relation between the general working of God in human af The third section of the volume seeks fairs and the specific ministry of the Spirit to set forth the Christian perspective on three concerns for social in the Church, Ferre resorts to the use of major action, war, and education. In the a distinction between "the Spirit of God" property, discussing first of our author makes much of and "the Holy Spirit." There is a certain these, role of conflict in the de parallelism between these two 'terms' and the constructive of man and his civilization. One the terms Eros and Agape. It seems that velopment the that he devotes more it was "the Spirit of God" whose work was gets impression the existence "preparatory to the Agape fellowship, time and space to explaining of war than to concrete for whether in creation or in redemption" any proposals war as an instrument of na while "the Holy Spirit" is the creator of eliminating tional or "the full Agape fellowship itself." p. 91) global policy. We wonder whether in his at The Church, viewed as the incarnation of Ferre, account for war in terms of the the Holy Spirit, becomes the agent for tempt to domination of his "animal Christian social action, a social action passions," really which transcends social action in general means to be as doctrinnaire as he sounds, in such as these: by virtue of its emphasis upon the category passages of personality. This is viewed in a three There is a long distance, in human terms, from fold that of the natural perspective: 1) man's animal history to his Agape history. man; 2) that of man under the law; and 3) man in perfection (or perfecting') in We know now that there was no earthly Paradise that in Agape. It is in his treatment of the last of six thousand years ago. We know man, stead, has come up from nature through a long, these that Ferre lays bare his openness to long process of evolution . . . And yet modern life lived under the a type of Christian theologians still all too often keep talking about his power of the indwelling Spirit, and original perfection or perfection before the fall. basic sympathy with something approach They speak of the image of God as an endow ment that man has forfeited sin. ing the Wesleyan position. Here he parts through with the dialecticians, notably company The prehistory of man shows that history was �a which is Niebuhr diversion significant not originated in perfection, for man came from in the light of other areas in which he a snarling, brawling animal background, (pp. 185 f) 124 BOOK REVIEWS

Not all will be satisfied with his inter 233) He seems to feel that Sweden, with pretations of the Christian perspective on its combination of free enterprise and state property. Granted that it is almost neces ownership, and the cooperative movement sary to criticize and the much as a middle term, has a great deal to teach belabored 'profit motive' in order to sell a us. At the same time, this reviewer cannot book in these days, we wonder whether share our author's optimism, as expressed, some of his conclusions follow from the for example, in the words. premises set forth in the earlier part of the volume. For example, what in his study If this [the elimination of undue competitive struggle and financial motivation] cannot be man of historic processes leads to the conclusion aged, or some similar or substitute way that abets that " is the trend long-range social incentive and prevents temptations to called for ... by the ongoing historic pro financial invidiousness, perhaps a thoroughgoing cesses themselves." (p. 241) No doubt any Christian communism, except for private articles and tools for creative and adventuresome leisure, theologian has a right to be favorable to may be the only way out of our problem. socialism, but we wonder what except per sonal bias his conculsion that "the justifies Even granted that some such thing as as a is not . . . capitalist system system "Christian communism" might be a pos now the best to effect maximum � system sibility and history warrants little con

for material of � output the highest basis fidence that it is possible where is there civilization." (p. 237) a glimmer of hope that such a social and Some will be inclined to ponder, further, economic configuration could be established the meaning of such statements as : "But on a wide scale, in our "Two Worlds" actually what has happened by the main where even the nominally Christian half thrust of events, at least, is that capitalism pays little more than lip service to the prin has saved up for us the means for a better ciples of historic Christianity? day." (p. 235) Some may conceivably The discussion of "The Christian Per conclude that socialist thrive governments spective on Education" is something of a best while the economic results liquidating "both . . . and" proposition, in which Ferre of long periods of thrift under private suggests that subject-centered and child- enterprise. And what empirical basis is centered education must be fused. His crit there for the view that "This communism icisms of Progressiveism is well done, with is a prophetic movement giving hope to a gratifying regard for the legacy of the the masses"? Has any enlightened people, past. Perhaps he also overestimates the through the free exercise of the ballot, affirmative contribution of John Dewey to turned to communism in and hope bright contemporary education, or at least mini Has not which anticipation? every people mizes unduly his negative impact upon our has fallen a victim to communism done so national religious life. as a result of manipulation, by a ruthless Refreshing is the emphasis upon the role and of the and disciplined minority, police of the home as the center of a constructive the means of transport and communication? program of education. Ferre sounds a wel Do not such regimes maintain themselves come note, as he seeks to lift into promi the tender mercies of key-hole men? by nence the necessity of the family altar. This reviewer is inclined to the latter in Had such a voice been raised with appeal terpretation, after interviewing scores of ing firmness forty or thirty years ago, our refugees from the iron-curtain countries to national life might now be significantly western Germany. different. It must be said that Ferre is careful to This review has sought to do the impos assure us that much of the criticism of sible, namely, to survey the content of this capitalism today is largely a matter of well-packed volume. It must be said that flogging a dead horse, since "capitalism as Christianity and Society is a work which we know it has changed indescribably for needs to be read more than once. Probably the better during a hundred years." (p. the style could be simpler, and the wording BOOK REVIEWS 125

less loaded with dialectic. Possibly, how the community's class system, the adoles ever, the author felt that the intricacies of cent's family, the functioning of social in modern life call for treatment in terms of stitutions, and the behavior of adolescents. the pursuit of questions down the more re The geographical setting of the investiga mote alleys of investigation. tion is a small town in the middle west, with a In conclusion, we should like to include fictionally known as Prairie City a few quotes which indicate the refresh population of about ten thousand. ingly vigorous quality of the work: The book has twenty-seven chapters grouped in larger units. Part I treats of the This means that we can the beauties of accept community and discusses subjects nature with joy and peace. This means that we setting and II deals with can be relaxed in God's care and not feel that procedures. Part group we ought to be up and doing all the time lest the studies; III with the study of individual world to go pieces, (p. 65) cases; IV and V deal respectively with summary interpretations and with tech The New Testament is the result of an earth nical and statistical details of the research quake. When the Incarnation took place ... a methods used. An unusual new basic reality and basic motif was introduced pedagogic pro

into history . . . (p. 95) cedure is the preview, at the beginning of each chapter, of whatever implication the To live in God has is not history, wher^e put us, chapter holds for theories of character for automatically to sin. (p. 139) mation, for educational practice, and for I trust external manipulation less and less. Un methodology. By means of a great variety less we can get at the heart of people, at the core of research techniques the authors gained of their we shall very being, change neither them the data which are the basis for this volume nor the world, (p. 173) The youth backgrounds that they discov ered draw attention to some of those "less This is a stimulating volume, replete with often social influences that incentives to thought and to further study. recognized" go into the of character. Harold B. Kuhn making The study supports the feeling of many, Adolescent Character and Personality, by viz., that conformity to the social expecta R. J. Havighurst and H. Taba. New tions of the high school determines the York: John Wiley and Sons, Inc. 311 character reputation of Prairie City sixteen- pages. $4.00. year-olds. If this be so, the role which the school plays in regard to character develop The present study was undertaken under ment is a crucial one. The reputation of a the auspices of the University of Chicago's given church, it is found, reflects not only Committee on Human Development, a body differences in that church's teachings but made up of faculty members from various also differences in social position. Church University departments whose interests re membership of itself, according to this late to the development of children and study, is not a powerful influence in char adults. The authors are assisted by a num acter development. Good or bad reputations ber of other specialists who participated in come from other constellations of factors the project and who contributed certain often associated with church membership. chapters to the book, either individually or The "ideal self" of youth seems to be in in collaboration. This volume is a compan creasingly influenced by a very small per ion to Hollingshead's volume Elmtozvn's centage of adults outside the family, espe Youth, which represents investigation of cially by young adults. The data further the impact of social classes on adolescents suggests that "the sixteen-year-old is act (1949). Both books are based upon re ively integrating the characteristics of a search in the same community. The present number of people into a composite 'ideal " one is an intensive analysis of character in self.' Moral beliefs of these adolescents sixteen year old boys and girls. The earlier reflect the fact that the teaching of what is study focusses on the relationships between right and wrong is with reference to spe- 126 BOOK REVIEWS cific bits of behavior; lack of training in of Christian education. He despairs of generalization has prevented them from de synthesizing the opposing philosophical veloping a coherent moral philosophy. positions in religious education so adheres "They tend to solve conficts by using slo to a position which he defines as being "to gans rather than by using concepts of the the left of center," This of course presup relative significance of values." poses a compromise with naturalism and since such a at cer From nineteen case studies, five person position is untenable tain the work lacks ality "types" were arrived at as follows: points clarity, unity The self-adaptive, the adaptive, the sub and consistency. missive, the defiant, and the unadjusted. In arrangement the book follows the Five chapters are devoted to illustrate in usual form for such compendiums, the first turn each of these personality types. chapter being devoted to the history of the school and its status. In the light of the background of this Sunday present The author ed community survey, the authors present a espouses "progressive set of objectives for Prairie City in general ucation, terming it the "developmental" stated his basic and for Prairie City High School in par approach. Having phil ticular. It would be well for all our "town osophy he turns to its practical application. The matter of is somewhat be fathers," as well as teachers and preachers objectives after the on or to read at least this chapter. (18). Although latedly presented chapter some of us believe that human nature can ganization, administration and supervision in which he of the in not be transformed by education and speaks keeping goal Since the remain to be indicated changed environment alone, we cannot but sight. goals it is a bit to them in feel that the program suggested here, if confusing keep sight before are made known. put into practice, would do something, long they However, this criticism is overcome in needed to be done, for our bewildered large part by rising generation. subsequent treatment of matters suggested in the on administration, etc. How An obvious limitation of the study is chapter ever objectives are defined as "the general the danger of arriving at generalizations on direction which growth should be taking," the basis of what might be regarded as in This leaves to be desired in the adequate sampling. In interpreting their something way of definition. findings, however, the authors have pro it is a truism in education that ceeded with caution. There is also the weak Although aim controls method the treatment of or ness inherent in the case study method. ganization is much more certain and definite Then there is the question of using reputa than the vague definition would indicate. tion alone as the criterion of character. In is that of a justification of this latter practice the in The recommended program unified church school. vestigators find precedence in the work of earHer students in the field, particularly The author speaks of Christian education with the church that of Hartshorne and May. maintaining relationships mother and that it best be ac James D. Robertson says may complished by their complete identification. Then follows a discussion of Leading a Sunday School Church, by relationships with the school and com Ralph D. Heim. Philadelphia :Muh- home, public lenberg Press, 1950. 368 pages. munity agencies. He writes well concerning the admin istration of the and and of The author of this text-book in Religious staff, pupils Education is Professor of Christian Ed improving leadership. ucation and English Bible in Gettysburg Chapters X, XI and XII are largely de-* Seminary. voted to the arranging and conducting of activities. He attention to the His expressed purpose in the writing of pupil gives of units and the book is to furnish a compendium of directing conducting other sessions. helps and to focus upon them a philosophy group BOOK REVIEWS 127

In the matter of the management of in Deventer in 1374. Next came the Broth physical equipment the author stresses erhood at ZwoUe, then the Brethren-house equipping for informal rather than formal in Deventer. The history of the struggles educational procedures. against the Dominicans, and of the oppo like a The last chapters of the book are devoted sition of the mendicant monks, reads romance. wonders that the to financing the school ; securing, reporting The reader and using data: promotion; measuring; Devotio Moderna was able to survive the solving rural and small school problems; manifold forces of opposition of the fif must be the that and the enlarging of the program of reli teenth century. It case, gious education by extending the Sunday the Church lacked popular confidence school session to include Sunday afternoon during this time, particularly in the Low as well as morning but eventually by public Countries. instruction in religion. The movement centering about the Con The book is commendable in its scholarly gregation of Windesheim had for its chief the character and has many helpful features. It ally, thinks Hyma, general corruption is regrettable that the author feels impelled of the Papacy, and the chaotic conditions Orders in northern to continue his loyalty to a futile naturalism prevailing in the when the world lies in such desperate need Europe. From Windesheim emanated a of supernatural help and guidance. two-fold movement : there was a reform Harold C. Mason ation of existing monasteries, effected by the work of such men as Henry Loeder The Brethren of the Common Life, by and John Busch; and there was an estab Albert Hyma. Grand Rapids: Eerd lishment of monasteries, upon the Wind esheim missionaries mans, 1950. 222 pages. $3.50. pattern, especially by sent from Diepenveen. Among the forerunners of the Protestant The best-known figure of the New Devo Reformation, few are less publicized than tion was, of course, Thomas a Kempis, who the Brethren of the Common Life of the was a pupil of Radewijns. Hyma traces Netherlands, who in the fourteenth and the forces, personal and literary, which con fifteenth centuries departed from the cur tributed to the composition of De Imita- rent conceptions of , and cre tione Christi. After surveying the alternate ated a precedent for religious independence theories brought forward to account for which was expanded until it became a dom this significant work, our author concludes inant mood in the sixteenth and seventeenth that a Kempis was its compiler, basing his centuries. work upon several sources, particularly that The valley of the Yssel became the cen of Gerard Zerbolt of Zutphen. Zerbolt's were later to influence ter for a movement which shortly developed writings Luther, who also for a with Breth into institutional form. The chief person studied year the alities who spearheaded the "New De ren of the Common Life at Magdeburg. were Gerard Groote and Florentius votion" Hyma has done a valuable work in Radewijns. Groote is clearly the founding tracing the influence of The Imitation of father of the Devotio Moderna, which was, Christ in Germany, Spain, Italy and France. thinks Dr. Hyma, primarily a religious One gets the impression that had the Com had a two-fold : awakening. It development mon Life Movement done nothing more into the Brotherhood of the Common Life, than to produce the Imitatio, it would have and into the so-called of Congregation amply justified its existence. It goes with Windesheim. out saying that its impact was great from The early part of this volume deals with the point of view of every aspect of its the biography of Groote and the establish work. Had the Windesheim reforms pen ment of the Common Life Movement. In etrated Germany thoroughly, Tetzel might point of time, the first foundation was that have found a quite different climate for of the Sisterhood, at the house of Groote his peddling of holy wares. 128 BOOK REVIEWS

Of interest to philologists is Hyma's re Contemporaries introduced the legend that the search in the documents of the Imitatio woodland gathering was one long orgy of excite ment. Their distorted and florid were (pages 174-194). His thesis is, that the portrayals often colored by a strong antirevival bias, rendered of this work was that of major part Zerbolt, plausible by the fact that there was really much and that Thomas a Kempis was a compiler, that was absurd and irreligious to be reported. probably of lesser stature than his older Sectarian newspapers and magazines, and to a les colleague. ser degree secular periodicals, contained num erous disapprovals. This volume has a remarkable appeal to the reader who will understand the com Non-Methodist churchmen were ex plex of forces which contributed to the tremely critical of the camp meeting, in Reformation. Reforms of the monasteries, cluding the Presbyterian who were the in- which on the surface seem only to elimin novaters of the institution, and their writ ate abuses, quietly undermined the influence ings have passed into record. "A second of the Roman Church the monastic upon offender against historical truth," says the institutions. a Hyma gives fascinating author of this article, "was the casual tra chronicle of these forces which effected veler who concentrated on the spectacular this result. He also traces the spiritual and the ludicrous in backwoods religion so forces at work in the Low which Countries, as to amuse his readers. Such writers as later issued in the Reformation in the James Flint and Mrs. Frances Trollope are Netherlands and in the heroic resistance to cited as examples. Fiction writers have also Rome in eliminated at such Belgium, only distorted the facts by "laugh-provoking in price Belgian martyrdoms. caricatures in the 'tall tale" and 'local color' The Brethren of the Common is a Life tradition." A few however were willing to significant contribution to a phase of admit that the camp meeting was an uplift Church which has been History long neg ing influence. Mrs. Stowe had her im lected in its studies in the United States. mortal Uncle Tom get religion in a camp The volume is an excellent combination of meeting that "was more than week-end re factual information and Christian in generation." The scholarly Edward Eggles- spiration. ton, in his novel of Indiana pioneer Harold B. Kuhn days. The Circuit Rider; A Tale of The Heroic Age, writes of the preachers who sponsor "The Frontier Camp Meeting: Contem ed the camp "More than anyone and Historical meeting. porary Appraisals, else, the early circuit Charles preachers brought 1805-1940," by A, Johnson. order out of chaos." The Mississippi Valley Historical Re Non denominational historians failed to view, vol. XXXVII, No. 1 (June, see in "the revival as but one of the many 1950), pp. 91-110. techniques of the church of John Wesley devised to in touch with a on It is a little unusual to review in these keep people the move," and have pages a mere article, but here is one quite presented "poorly balanced also to under out of the ordinary. In the pages of one of pictures." Failing America's leading historical journals has stand the routine work of the circuit rider, "who the the cabin appeared a scholarly attempt to evaluate spread gospel through the Bible and the the frontier camp meeting and its in meeting, weekly class, fluence. This institution has suffered at two-day meeting," historians have present ed the hands of both friends and foes. In the distorted pictures of his work which words of the author; have persisted in more recent works. With observations such as these, the au From the outset the camp meeting has elicited thor sets to work to dig out the facts con violent condemnation by some contemporary lay cerning the camp meetings, the frontier men and historians, a measure of tempered praise revivals, and the so-called "muscular by others, and not a little extravagant eulogy by churchmen, particularly of the Methodist per Christianity." No attempt is made to min suasion. imize less admirable phases of camp meet- BOOK REVIEWS 129 ings and revivals in general. He says, for tor, the vain showman, and the humble in instance : trovert who had difficulty in finding "lib erty in preaching." From a study of the many fragmentary sources Of their the author observes that available the camp meeting emerges as an ever- style, evolving institution. At the same time the revival it could best be described as "loud, vigor reached its in the height first fifteen years of the ous, crude, but effective." The frontier nineteenth it was fast century becoming systema preacher's addresses cannot "In all fair tized. On successive frontiers it passed through a ness be cata boisterous youth, characterized by a lack of plan neatly ning, extreme disorder, high-tension emotional logued nor dismissed as 'harrangues . . . ism, bodily excitement, and some immorality; it composed of medley, declamation, and the then moved to a more formal state distinguished most disgusting tautology." Rather the ser by its planning, more effective audience manage mons were doctrinal in character. ment, and notable decline in excessive emotiona- mainly on the fall of man, ism. In this institutional phase the meetings were They "preached general smaller in size, and highly systematized as to fre atonement, and the doctrines of individual quency, length, procedure of service, and location. conversion and simultaneous regene ration," though "in pungent language they Describing the general practice, this au fearlessly denounced the evils of the day: thor's article observes : intemperance, card playing, horse racing, profiteering, blasphemy, whoring and duel- Little was left to chance at the outdoor revival. ing." Duties were carefully apportioned among the lea ders to achieve maximum effectiveness. Camp False pride in dress and manners were scorn statutes, including a planned order of service fully discussed. The dangers to civil and religious were sometimes printed and tacked to trees, and and the ideas of mercy and justice were always announced from the platform at the liberty also popular subjects. With their unsophisticated opening session. Thereafter from daybreak to re manners and simple emotional appeal, the itine tiring time, the trumpet's call guided the camper rants met the pioneer on his own level and thus from one activity to another. A typical day began were able to exert a powerful influence for good at dawn with family prayers in each tent, and in frontier life. continued with public devotions at sunrise, a ten or eleven o'clock, a three o'clock, and an evening service. The ten o'clock sermon was a prepared After reviewing the strong and weak talk and was followed by several powerful exhor points of the institution, the writer makes tations. the afternoon service began in Possibly such fair observations as the following: formally with the handshake ceremony. If the "spirit ran high" during the activities, the prea The a crude and im chers sometimes deviated from the announced pioneer revival, although was an of the schedule. Thus the Saturday "Candlelight Ser perfect institution, expression times. Clearly it arose in answer to a need; the vices" of a Nashville District meeting of July, spiritual i>overty of the isolated backwoodsman. 1820, were cancelled because the "work was too In the absence of an established church the word great [at the altar] to admit of preaching. Night of God was brought to many who might other long sessions, however, were the exception, not wise have remained untouched. The seemingly the rule, being contrary to many camp ordinances barbarous and godless frontier that was so which provided for a nine or ten o'clock curfew. shocking to the Easterner and foreign traveler a- like was tamed by evangelical Protestantism. Of the frontier "the preacher, whipping "Camp Meetin' Time" often resulted in the a- of writers on frontier boy many history," wakening of a community from a state of apathy and oft portrayed as a man but one step to one of religious and humanitarian fervor. removed from illiteracy, forbidding in ap- The outdoor revival was emphatically adapted to the conversion of sinners. A period of four perance, and a deliverer of violent and consecutive days spent in a worshipful atmos senseless the writer observes. harrangues," phere, apart from temporal distractions, was cer no rider "Actually there was circuit type." tainly more conducive to a religious awareness Far from fitting into one mold, they were than a mere Sabbath service of two hours du ration. of many and varied kinds. "In the ranks Bishop Asbury . . . urged his ministry in 1809 of the itinerants there was the uncultured to "attend to camp-meetings, they make our har and the educated 'son of thunder' minister, vest times." Even the institution's severest critics the 'weeping prophet' and the national ora have not challenged the outdoor revival's in- 130 BOOK REVIEWS calculable role in increasing the membership of its treatment of the various agencies and the Methodist Church. Measured the over-all by recent emphasis in the field of religious results achieved, it was a wholesome weapon of education. Much of its the church in the trans-Allegheny West, historical material is valid as factual presentation. In the short space of twenty pages. Dr. The section dealing with Roman Cath Charles A. Johnson, instructor in history at olic and Jewish religious education and the the University of Maryland, has made an material on the wider perspective in reli contribution to outstanding the general and gious education are interesting and valu religious history of America. able. DUVON C. CORBITT As a text-book for beginners in the field of religious education as its title suggests Orientation in Religious Education, by it to be, its size is a bit forbidding. As a PhilHp Henry Lotz. Nashville: Abing- handy reference work for teachers and don-Cokesbury Press, 1950. 618 pages. advanced students, a sort of desk encyclo pedia, its value is unquestioned. To offset This volume of 618 pages is successor the disadvantages of its voluminous form to S-tudles in Religious Education pub is the acquaintance which it provides with lished in 1931. Forty-three persons engaged at least forty-three names of leaders in the in education have contributed as religious field, which is an important part of orien many chapters to it. The chapters are tation on the graduate level. into six The Cultural and grouped parts: As a treatment of liberal religious ed of Religious Setting Religious Education; ucation the book is a contribution in a field Materials and Methods of Ed Religious lacking bibliographical materials for ad and for ucation; Agencies Organizations vanced study. Religious Education; Directing Religious It may be said that any attempt to com Education; Agencies for Cooperation in pile a work in education is as notable for Religious Education, and Wider Perspect its omissions as its inclusions in the matter ive of Education. Religious of authorities. The basic section dealing with the hist To the writer of this review it is a re ory, philosophy, and theology of religious flection upon Protestantism that a Roman education consists of seven chapters by Catholic has to be the projector and de Sherrill, Bennett, Ligon, McKibbon, fender of whatever of sound Christian Adams, Kalas, and Weigle. In the dis doctrine appears in the volume. It be cussions of the usual liberal posi may theology said of the Protestant contributors that tions are maintained. There is a conspic any note of dissonance among themselves uous absence of Chave and Bower in this would scarcely be expected in a work of treatment, but naturalism runs through the this sort, Harold C, Mason philosophy and theology proposed in it. and McKibbon endeavor to save Ligon Talks With Gabriel, by Arjen Miedema. the work from any unequivocal espousal Grand Rapids, Eerdmans, 1950. 253 of "progressivism". pages, $3,00. Since philosophy and theology�having to do with aims in religious education� The presentation of the issues of the Gos control the educational endeavor in all of pel through the medium of dialogue, fable is to be that the first its aspects, it expected or novel is not new. Among the modern of the book will determine section largely writers utilizing the dramatic method, near is the case. As a text the others, which ly everyone knows the names of Kierkegaard a conservative institution its use book in and C. S, Lewis, It appears now that the emendation and would require constant Netherlands has such a writer; his work apologetical discussion. is brought to the English reader by Henry To the person who discriminates in doc Zylstra, who has translated the volume, trinal matters the book has greater value in Talks With Gabriel. BOOK REVIEWS 131

If the of the book is plan unsubtle, cer form. To appreciate the work, one must tainly much of its content is not. The au read it for himself�and then turn and read thor, who writes in the first person, is it again. The major topics with which Jacobus Vander � Stupe we wonder whether Ramsey deals are: the relation of Jesus this name would carry the same overtones to Hebrew morality, the validity of Jesus' in Dutch as in English. In any case, Jaco , the question of freedom from the bus is a lower typical middle-class Dutch Law, the meaning of the concept of man, living at the close of the late War, Christian Love, the relation of faith to a member of the state (Reformed) church, works, the imago dei, the relation of the only slightly taught in the tenets of Cal principles of Love to the Community, the and to his vinism, given profanity and pipe. origin and nature of sin, and the contemp The five twenty- Talks which comprise orary significance of the motif of the book consist of a series of encounters 'Covenant.' of Jacobus Vander Stupe with his guardian Logically, the major emphasis in the called angel, conventionally Gabriel. Gabriel work is the exploration of the concept of has the habit of to annoying appearing Christian love. Ramsey is a fearless de- in a form to his own Jacobus answering molisher of the easy answers given to such mood moment. of the The dialogues pen problems as the duty of self-love, the total etrate the rationalizations, foibles, and self-abnegation supposedly demanded by facile answers with which Jacobus has monasticism, or the complete rejection of fortified himself. In the hero lashes them, any form of self-defense. At the same time, out the life against brutalization of by his criticisms do not leave us, as do those modem technical in defense of society, of Nietzsche, in a state of sterile negativ his personal right to seek Paradise. ism. He is not content to wield only Ibsen's The volume takes the reader through hammer, but follows up with the trowel. many of his own personal moods�perhaps In our times, when life is viewed by so too many for comfort. For this reason, many as meaningless, it is refreshing to the serious message of Miedema lives in find a first-rate author deal constructively the memory long after its ridiculous med with the almost-lost of vocation. ium is forgotten. concept to Luther's mean Harold B. Kuhn Ramsey attempts explore ing of vocatio, and to rediscover the dy namic which Basic Christian Ethics, by Paul Ramsey. by the Christian man may transcend the � New York: Scribner's, 1950. 404 inner "natural man" who would have him draw his defenses and live pages. $3.75. "within the dugout of his own rights"� and come to bear his vocational The author of the work on Christian obligations, constrained the love of Christ. ethics stands in constant temptation to deal by with practical issues, to the neglect of a Ramsey's treatment of original sin, while thorough investigation of the basic cat somewhat ambiguous at the point of its relation to human egories of morality, or of the basic category history, and of its ex of the rather of Christian morality. Paul Ramsey, pro position slippery thesis that fessor of Religion in Princeton University, "every man is his own Adam," is profound in its reassertion of common has produced a volume which is outstanding human for its penetrative insight into the pre responsibility. suppositions of the Christian ethical sys The foregoing will serve to indicate that tem. His method requires much study into this volume is a treasury of insights. It definitions and into basic notions. The very embodies a careful study of non-Christian thoroughness with which this author does systems of ethics, particularly those of his work stands as a challenge to the seri Plato and Aristotle, and of contemporary ous teacher in the field. utilitarianism. For our author. Christian Basic Christian Ethics is not a work ethics, as classically expressed by Augustine which lends itself to review in summary and the Reformers, is normative. The phil- 132 BOOK REVIEWS osophical insight upon the basis of which thus: "For the many, young and old, who the author's synthesis is made, is that of truly desire to honor God and be honored personal idealism. Ramsey makes rather of God, this account is written." more use of Aristotle than is usual for a While reading this book, the reviewer work of this type. was forcibly impressed with the truth of Pastor, student, and professor will each Romans 8 :28 : "For all things work together

find Basic Christian Ethics valuable. The for good to them who love the Lord . . ." professor of Ethics will find himself turn Repeatedly, in times of sickness, famine, and ing to it again and again. If the book is not war, seeming defeat or tragedy proved to easy reading, its style is enlivened by much be only a means to the realization of God's homely wisdom. Harold B. Kuhn greater purposes. Many unusual incidents are cited, such as, the occasion when a Cecil Troxel; the Man and The Work, by native returned and asked to see "Jesus" Mrs. Cecil Troxel and Mrs. John J. (Mr. Troxel), and the emergency when Trachsel. Chicago: National Holiness God miraculously supplied one thousand sil Missionary Society, 1948. 261 pages, ver dollars in the eleventh hour after a few $2.00. days of futile searching. In chapter ten is told the incident on which is based George Dr. Cecil Troxel, pioneer missionary of Bennard's missionary song, "Tell Me His the holiness movement, was a man with a Name Again". rare combination of personal qualifications This is the story of a man and his work, a and abilities. He had the courage of a man who knew his God and who did warrior, the tact of a diplomat, the resource exploits. It is the story of a David-and- fulness of an ambassador, and the humility Jonathan-like friendship between Mr. of true greatness. "I believe," said his fun Troxel and his brother-in-law, Woodford

of wisdom � eral speaker, "that much (his) Taylor a friendship mutually enriching was consequential on his having received which found expression in the cooperation and then one day the blessed Holy Ghost of two personalities complementing each liv with a good brain, strong body, careful other. a with he did ing, and walk God, things Without hesitation one can recommend that the man could never do." In ordinary this book to many readers. To the con there are tablets and mem China today stituency of the holiness movement it is commemorat orials set up by the Chinese valuable, for it records the beginnings of the his services as mediator in civil strife. ing National Holiness Missionary Society, or He was honored the President of China by ganized on the camp grounds at University an award the and given by Anglo-Chinese Park, Iowa, with Mr. Troxel as one of the Relief Committee for his famine relief work. first two missionaries. Ministers may read To present a true picture of a man who it for the inspiration and helpful illus for had such a wide sphere of service about trations of spiritual truths. Prospective mis The sionaries will find in this life a chal forty years, is a difficult undertaking. story authors were well qualified for this task lenge to risk all for the gospel's sake, and and have done a commendable piece of adopting Mr. Troxel's standard of spiritual work in selecting significant information equipment (page 98) may find the way while omitting details which might lose the to a fruitful ministry. reader's interest. Mrs. Ellen Troxel, who Susan A. Schultz served with her husband, and Mrs. Trach have written from The the W. sel, a fellow missionary, Authority of Scriptures, by J. first hand knowledge. They quote freely Wand. London: A. R. Mowbray and from letters and the subject's diary. They Co., 1949. 119 pages. Board wrote the book at the request of the Mis of Directors of the National Holiness The authority and relevancy of the Bible sionary Society and state their purpose is one of the prime interests in contemporary BOOK REVIEWS 133

theology. This Uttle volume by the Bishop same events; under the new view it is ob of London is among the several that have vious that the authors themselves were not appeared in recent years on the authority of worried about smoothing out differences the Scriptures. The central purpose of this and hence "inspiration cannot be identi one is practical rather than academic. It is fied with mere factual accuracy." (p. 38) designed for the interested lay reader and The authority of the Scriptures is limited endeavors to provide an orientation to the to the thing which it is designed to reveal, modern view of the Bible. The volume con i.e., the nature and will of God. sists of two main the first five parts, chap There is a helpful chapter on reading the ters treat of data�the his purely objective Bible, something that is practical and judi torical facts of the Bible as literary phe cious for any reader. This little manual on nomena the last six deal with the ; chapters Bible reading should serve its purpose well author's view of the Bible, its � inspiration ^that of stimulating a greater and more in and authority. telligent use of the Bible. One only wishes The viewpoint is that of the church man that the author did not so frequently con who abreast of scholar keeps contemporary tent himself with easy generalizations. ship but makes no claim to original re George A. Turner search. Hence the practical needs of a Bible reading public are prominent in his Christ The Great Unknown, by H. R. H. mind. The author frequently contents him Princess Wilhelmina. Grand Rapids, self with noting what is widely accepted, Eerdmans, 1950. 31 pages. 25 cents rather than deciding to what extent it is true. Such an attitude is understandable, Since her abdication in favor of her daugh of one whose however, from the perspective ter, after fifty years as Queen of the major interest is institutional and practical. Netherlands, Princess Wilhelmina has lived The consideration of the literary history in retirement at the Palace Het Loo. It that she has not been Eerd of the Scriptures includes a treatment of appears idle; the apocrypha, thus reflecting contemporary mans has made available to English read interests in noncanonical literature. Justifi ers her Easter address. The work consists cation for this is sought in the fact of the of two divisions. The first section speaks to the consciences of both the Church's use of the Apocrypha in public unregen- worship and in their intrinsic merit. erate and the regenerate. The second elabor ates Her Highness' thesis, that there pre Of greatest interest is the section of in vails in a wide number of directions what spiration and authority. The author urges she calls "a sense of that the older view of inspiration centered deep reality." Our writer seeks to achieve two it in the words of the documents; the mo objec dem view centers it in the writers them tives: first, to recognize the existence of a sentiment in favor of a new selves. Thus the authority of the Bible cen growing spirit ual and to cultivate this ters in personality, the personality of the order; second, writer, and finally in the Person of Christ. sentiment, or better, this longing. Thus she ends her work with a ex Again, the inspiration is of the ideas rather vigorous than in the verbal expression of the ideas. hortation to personal surrender to the voice of Christ's love. In common with Brunner and others seeking Bishop Wand finds the concept of infalli Two things impress this reviewer: a) bility untenable and unnecessary. As lower the fresh and vivid mode of presentation (textual) criticism rendered the concept of of the Evangel by a laywoman; and b) verbal inerrancy untenable, so higher criti the fact that one of the world's outstanding cism has rendered untenable the view that monarchs should express herself in such the inspiration of the Bible rests upon the a frankly Christian manner. One hopes that truth of its statements. Under the old view Princess Wilhelmina is not the last crowned of inspiration it was customary to attempt head who is also a vital Christian. the Harold Kuhn a reconciliation of divergent accounts of B. 134 BOOK REVIEWS

The Archaeology of Palestine, by William The contents reveal a well planned pres Foxwell Albright. Harmondsworth, entation. A chapter is devoted to the meth Middlesex: Penguin Books, 1949. 271 od of the modern archaeologist. The older pages. $.65. and modern methods are compared and evaluated one whose competence to The wide gap between the professional by on such matters is It archaeologist and the interpreter of Scrip speak unchallenged. is not the of an armchair doctrin ture has been long recognized. There has product aire but that of a field worker. been a paucity of competent effort to prop explorer Another traces the of arch erly evaluate and relate the scientific reports chapter history in Palestine. Several of excavators to the practical needs of the aeological discovery are devoted to a of life Bible expositor. These needs have been chapters description in Palestine in the and met in part by Sir Frederick Kenyon, The pre-historic period the historical until the Roman Bible and Archaeology, 1940 and Millar period up times. attention is to the Burrows, What Mean These Stones?, 1941. Especial given of along with other The present volume brings the subject up significance pottery artifacts which to the manner of to date and represents a major contribution testify life at different This section is to this task. The reader should not be mis periods. pro illustrated in such a way as to make led by the inexpensive format to the con fusely a memorable commentary on the text. The clusion that the contents are not important. stone age, the bronze age, and the iron age Within its compass the author has handled in Palestine are without a vast amount of material and has accom presented ped and with sufficient factual details plished the difficult task of maintaining antry, yet to be definitive. The text is written with perspective and painstakingly citing evi sufficient that the reader does not dence when the occasion warrants. precision miss the documentation of sources. In The author of the volume is one of to addition to the day's foremost archaeologists. He was act chronological presentation there is a on the ancient ive in archaeological research in Palestine chapter language and literature of the land. An during the halcyon days of excavation illuminating chapter is devoted to daily life in Palestine (1919-1936) as staff-member and director in the the of the American School of Oriental Re patriarchal period, early kingdom and in New Testament times. Two search in Jerusalem. Since then he has been period, are to the direct of W. W. Spence Professor of Semitic Lang chapters given bearing these discoveries on the Bible. A final Chap uages at Johns Hopkins University, Bal ter entitled "Ancient Palestine in World timore. He is author of numerous books shows how research and articles on linguistic, archaeological, History" archaeological is historical re and Biblical subjects. He writes with the currently influencing and In addition to a precision of the disciplined scholar and yet ligious thought. topical index there is a list of the re with the needs of a wide reading public in thirty plates and another list of text illustra mind. Accordingly, the presentation is non produced tions, some of them. technical and readable. There is a judi sixty-five ciousness apparent in the handling of evi The volume is recent enough to contain dence, an absence of any "axe to grind," a definitive estimate of the recently dis a relative degree of objectivity in the re covered Dead Sea scrolls. Other important porting. In general the author's conclusions recent discoveries including the Chester lend aid and comfort to the more conser Beatty collection and the Rylands fragment vative views of Scripture. Many of the of the Fourth Gospel are briefly described axioms of the hypercritical schools are and placed in proper historical and critical shown to be disproved by archaeology. On perspective. The little volume is therefore the other hand the naive literalism of many something of a hand book for the busy ultraconservative or reactionary interpreters reader who needs a trustworthy guide and is altered in the light shed by the excava interpreter in this exciting field. His pri tor's evidence. mary aim is not to defend the Bible but he BOOK REVIEWS 135 gladly points to evidence which substan It is pointed out that "creative activity" tiates its testimony. At the same time he has an extended historical backg!round. does not evade problems still unsolved. The First there was the period of busy work Biblical scholar will find it a mine of in when manual activities were mere diver valuable information as well as a wholesome sion. The era of "handwork" succeeded example of circumspection in drawing con that of "busy work". It was a step in the clusions from evidence. Every Bible student right direction as it was at least related to needs a manual on modern archaeology as the lesson story. Expressional activity, it relates to the Scriptures; this reviewer while related to the lesson, was much more knows of no volume which has a higher than that, for it involved the story. It claim to the category of "must" reading in was based upon Dewey's principle of "No this field. impression without expression." To-day George Allen Turner the term used, "creative activity", means that the activity is the heart of the cur Activities in Chilcthood Education, by riculum. Elizabeth M. Lobingier. The Pilgrim After having defined "creative activity" terms the auth Press, Boston, 1950, 226 pp. in of previous conceptions or gives four reasons why some teachers hesitate to the creative The author, Mrs. Lobingier, is an ar adopt approach. These reasons are : do not know the tist, teacher and writer who pioneered in they value of do not know how to use the use of the term "Creative Activities". it; they it; it is harder to use and on that account She was Supervisor of Art in the Uni lazy teachers avoid it; it takes too much versity of Chicago Elementary School, time. Teachers with this last excuse re Oberlin Kindergarten Training School, gard activities either as nonessential or Oberlin Public Schools and Instructor in as of secondary importance. Religious Education, Andover-Newton The expressed purposes of the author in Seminary. Theological writing this book are to provide a sym The book is in itself a thing of art. It pathetic understanding of the creative ap has fourteen chapters: "What Is the Cre proach ; to give some of the more common ative Approach?"; "Drawing"; "Paint activities; and to show how the teacher ing" ; Lettering" ; "Freehand Cutting" ; may acquire the skill to use them. and "Posters and Charts"; "Bookmaking Chapters I to X are devoted to practical Cover Designing"; "Clay Modelling"; information on the use of various media of "The Sand Table"; "Units of Activity and expression. to Make Needed "Ac How Objects"; Chapter XI takes up the question of as of the Curriculum: tivity the Center units of activity as well as handicraft An Example" ; "Supplies" ; "Bibliography". techniques. "It is not the activity that is The author maintains that activity be creative. Creativeness depends upon the the is used." The author comes creative "when it fits into the pupil's way activity makes it clear that must be own purpose and is a part of some larger self-expression based some active and con end." And so, instead of the story being upon knowledge freedom the center out of which activities may cepts. Utter may lead to "misin and chaotic grow, the situation is reversed, stories and terpretation expression." discussion being but supplementary to ac The units suggested include emphasis tivities. "Interest groups" will use such upon both the Old and New Testaments. materials as conduce to the realization of One unit is entitled "Shepherd Life: On their ends. Thus dramatic groups will seek the Sand Table". The development of this material for their purpose and groups pre project includes molding the terrain; mak paring worship services will not read the ing date palm trees from paper, tents from Bible as an end in itself but for the pur cloth, people from clothespins, pipe stem pose of constructing a "worship service." cleaners or small dolls, and the weaving of 136 BOOK REVIEWS

Another is rugs. unit "A One Room He Such times as ours place abnormal brew House: In Clay". For this project strains upon pacifist and non-pacifist alike. a square card board box, clay, stones, sand The Christian man who will think serious and small sticks may be used. Other units ly will scarcely avoid some feeling of dif are "An American Indian School: A ficulty in reconciling the diversity between Diorama"; "The Boyhood of Jesus: A the Cross and the instruments which Peep Show"; "The Village of Nazareth: the modern Moloch of war employs to In Clay"; "From Jerusalem to Jericho: A devastate God's earth and annihilate scores Panorama"; "A Phillipine House: A Con of thousands of men. At the same time, struction"; "The Christmas Scene: A Di our kind of world places the adherent of orama" ; "The House Around a Court : A non-violence in a difficult place. On the Construction"; "The Story of Ruth: A one hand, the activities of a Gandhi are Little Theatre with Marionettes". lauded as a fitting weapon for use by the Western world the waves of to In appraising this book it must be born against talitarian barbarism which menace it. in mind that for the author "activity is Others think see a difference beween the thing" in education. While this posi they what is workable in India and what would tion is not accepted in toto by this reviewer be effective in a land like ours. it must be said that the book is a valuable These and a dozen like en and helpful work. Administrators and problems Professor Rutenber in his "Examin workers with children will find much of gage ation"�it is, more a defense� profit in it. accurately, of Christian . Part of his volume The author seasons "creative teaching" is devoted to an examination of the Scrip a deal of and the with great common-sense, tures for and against his position. As is

if not the basic need of � indispensability, usual, the treatment is not final can a transmissive teaching is plainly indicated. final interpretation of John 2:15, Matt. The book does not miss the fact that long 10:34, Matt. 24:6 be given? Rutenber years ago someone as an act of intelligence divides his time between the theological forced the concept "camel" upon human foundations for the pacifist position, and beings so that they are able by the use of the relative practical merits of his and his symbols to distinguish between a camel opponents' position. This reviewer would ob and a squirrel. The final answer of our auther is, that to serve that for such intelligence prevail the Christian must think prophetically

the word "camel" be � it is necessary that rather than pragmatically he must set his with bind an authoritative thing brought conduct-pattern on this matter within the The author im ing force out of the past. wider context of the total Christian out the child to plies that it is necessary for look. His development of this thesis is

words � know the camel, palm tree, house, Evangelical some will wonder whether it written or tent and other spoken concepts. be too idealistic for a world as contra She seems to the fact that even recognize dictory as ours. In any case, he grasps many an but an imbecile can engage in activity of the implications of modern warfare for saves that transmitted knowledge manipul the man who will take Christianity ser from mere muscular "Cre ation activity. iously. The Dagger and the Cross is a a mod ative activity" is dependent upon stimulus to thought. icum of intelligence. The book implies that Harold B. Kuhn telling as well as doing is basic to educa tional experiencing and this in spite of The Unity of Isaiah, by Oswald T. AUis. the author's thesis that "activity is the Philadelphia: Presbyterian and Re thinp-" Harold C. Mason formed Publishing Co., 1950. 136 pages. $2.25. The Dagger and the Cross, by Culbert G. Rutenber. New York: Fellowship In spite of the fact that many Old Testa Publications, 1950. 134 pages. $1.00. ment scholars, as well as most historians BOOK TIEVIEWS 137

of religion, take the multiple authorship of istence of a "second Isaiah" had such a Isaiah for granted, the question of its prophet existed. unity of source has not died in Christian Perhaps more significant is Allis' treat circles. The central contention of this vol ment of the complete silence of the exilic ume is, that divisive hypotheses do not rest and post-exilic prophets concering the upon any new discoveries in the area of hypothetical deutero-Isaiah. Even the neu textual study. Rather, they rest upon a tral observer would find such a silence certain a priori at the point of the pos rather for the Great Unknown sibility or non-possibility of predictive singular: prophecy, Prophet is regarded by many contem porary scholars as the greatest of the pro Allis devotes the first third of the work phets. Why is there no greater literary in to the consideration of the definition of fluence of such a figure upon his contem He notes that the of prophecy. majority poraries ? contemporary definitions rest upon the Our author is likewise in his half-truth that "prophecy is forth-telling, thorough of the of the ac rather than foretelling." Then he proceeds investigation implications of the of Isaiah for to analyze the degree to which liberal Old ceptance authorship the of as a whole. He Testament scholarship of our time disre study Scripture with almost brutal frank gards the Biblical situation, ignores the brings together, the statements which the end- statements of the several books them ness, express result of the critical of the selves as indicative of authorship, and as study past and a half. It seems to signs the utterances of the writers to "the century finally resolve itself to the Is there such situation which seems to suit best." This question. a as Messianic at all? involves, of course, the critic's subjective thing prophecy judment concerning what ought to have Professor Allis sees as one of the ma been said in a given situation. The reader jor issues at stake the question of the in carries away from the study of this first terpretation of the Servant-passages. Here section one major feeling, namely, that a the cleavage between historic Christianity large part of the conclusions of liberal and liberal theology seems to come into criticism rest upon subjective grounds. focus. That is to say, the single or mul Allis is to be commended for the moder tiple view of the authorship of Isaiah rests ate manner in which he lays bare the issue upon premises of great import for Christ involved. ian interpretation. Those who, taking their stand the a of the So far as textual evidence bearing upon upon priori impossibility of a of disallow the the question is concerned, he contends prevision history, Isaianic of at that the text as we have it supports the authorship chapters 40-66, the same time sever the connection be traditional view, all but universally held by tween the Old and the New Christians and Jews for twenty-five hun Testaments, as that connection has been understood dred years, that Isaiah the son of Amoz by centuries of wrote the entire sixty-six chapters of the eighteen Christianity. work which bears his name. The "Isaiah One could wish that Allis had dealt Scroll" which was discovered in a cave with the question of the supposed sty near the Dead Sea in 1947 and dated by listic differences between chapters 1-39, some competent scholars at c. 150 B.C., in and 40-66. Here is a place for some hard- dicates that its scribe knew nothing at all headed work in linguistics. Our author concerning a possible dual authorship, since seems, however, to think that the basis for he began Chapter 40 in the column con the several theories of multiple authorship taining the end of chapter 39, and divides is logical and philosophical, rather than verse 2 of Chapter 40 at the words, "that linguistic. Probably in a certain sense this her warfare is accomplished," This seems is true. So far as any book is concerned, to carry the question back well into a time content is largely determinative for the which ought to have been aware of the ex type of language employed. 138 BOOK REVIEWS

This volume fills a gap in the area of of reality as seen in, or suggested by the Old Testament apologetics, and points the conclusions of science". Incidentally, in way to further work, as suggested above. writing this book, something happened to In the meantime, it is heartening to find the author. He emerged from the process the question re-opened by a man whose of preparing it "a confirmed churchman." academic preparation is above reproach. One anticipates the final futility of a He is forthright in his expose of the sub man's reaching that pleasant and satisfy jectivism of much of contemporary higher ing haven whither the author has promised criticism. His case for the position that to pilot us. To be sure his arguments from much of the work done in this area in the history, logical inference, and from in past century and a half has been under tuition are brilliant and convincing�as far taken with an obvious purpose, and that as they go. The rational statement of faith this purpose itself is subject to debate, is in terms of known facts is in some par well made. Any work which clarifies the ticulars no mean support to religion. But issue betwen positions is valuable in a time as one lays this book aside, it is if any of blurred thinking. If AUis does not per thing with a strengthened conviction that suade those whom he criticizes, he will the equation of science and faith as finally at least help them to see through their balanced by the author remains unsatisfy basic presuppositions. Conservative stu ing. dents will appreciate the sobriety and re One does not necessarily speak dispar serve of AUis' work. agingly of the part reason plays in Christ Harold B. Kuhn ian experience when he insists that in matters of religion, the role played by A Firm Faith For Today, By Harold A. faith must ever be in the ascendancy. This Bosley, New York, Harper and Bro book, scholarly and stimulating will provide thers, 1950, 283 pages. $2.50. abundant challenge to preacher and lay men alike, and will be especially reward The author of this book recently resign ing to any who are seeking new insights in ed his professorship at Duke Divinity the direction of a rational vindication of School to take over the pulpit of the late the faith. Ernest Freem Tittle at First Methodist James D. Robertson Church, Evanston, Illinois. According to its preface, the several chapters in the The Theology of Reinhold Niebuhr, by volume underwent some severe tests before Edward J. CameU. Grand Rapids, they assumed their present shape. Written Eerdmans, 1950. 250 pages. $3.50. initially as sermons for a Baltimore con gregation, they were rewritten after be Reinhold Niebuhr is a meeting place for ing submitted for general discussion in a many pairs of qualities: in him Europe series of preachers' meetings. A third and America meet, and in him combine writing was made necessary when the theology and philosophy of religion. Many author was called upon to present them have undertaken to analyze his religious in Religious Emphasis Week programs at philosophy, but to this reviewer's know colleges and universities. ledge. Professor Camell of Fuller The Since orthodoxy has weakened herself ological Seminary is the first to survey his by refusing to come to grips with the writings with a view to distiUing out of method and conclusions of science, Bosley them his expressions in the field of the proposes to help her out of her embarrass ology. Nor is this an easy task; and Car- ment by trying to bridge the gap between nell frequently finds himself writing as science and religion. This he does by a philosopher rather than a theologian. equating the insights of science with those One theme pervades the work, namely of religion, refusing "to place emphasis the tracing of what Camell believes to be upon those religious claims, however hal the guiding concept in Niebuhr's thought, lowed, that do not square with the nature namely the polarity between time and BOOK REVIEWS 139 eternity. This of course identifies Niebuhr, final destiny. Carnell's analysis of the so far as this part of his work is con dualistic ethic of Niebuhr seems to point cerned, with the central thesis of Barth� up the major areas of tension in the moral and that of Kierkegaard. Carnell recog philosophy, particularly, of the Gifford nizes, of course, that he is dealing with a Lectures. thinker of great stature, whose work has Apart from the comprehensive analysis more facets than a diamond. Two of these which this volume embodies, it gives an ex occupy the time and attention of our au cellent critique of the material which is thor, Niebuhr's view of sin, and his surveyed. These are directed, not at min analysis of the significance of the Cross. or points taken from here and from there From this emerges, dialectically, his view in Professor Niebuhr's writings, but at of justification. the major inconsistencies which his thought Throughout the work, the difference be embraces, notably that of the lack of cor tween Niebuhr and historic conservatism respondence between his skepticism and are treated frankly but fairly. One gets his claims of finality for some of his the impression from this book that Nie concepts. Thus, The Theology of Reinhold buhr epitomizes the problem of seeking to Niebuhr expresses a wholesomeness and conserve historic Christian concepts within maturity of analysis which makes the the framework of the conventional liberal work a valuable handbook to the under attitude toward Revelation, and toward standing of the dialectical theology as a the tenets of justification, salvation, and whole. Harold B. Kuhn 140 THE PRESIDENT'S LETTER

continued from page 81 The annual Minister's Conference will be held February 6-8. Dr. Harold Paul Sloan of Philadelphia and Dr. Ira Mason Hargett of Louisville will deliver the Lizzie H. Glide Lectures at the conference. Homer Rodeheaver will lead the congregational singing at the evening meetings. Bob Pierce, having returned from Korea and Formosa after January 1, will be the missionary speaker. Those who desire reservations and further details of the programme should write to Dean W. D. Turkington, Asbury Seminary, Wilmore, Ky.

The Seminarian, following the present number, will be issued as an annual, rather than as a quarterly. This change is in keeping with the plan followed by other well known institutions in their publications. The annual number will be enlarged, and, so far as possible, expressive of the entire faculty in its articles. It is anticipated that many of our subscribers will prefer the new plan. THE ASBURY SEMINARIAN

Volume V � 1950

HAROLD B. KUHN

Editor

GEORGE A. TURNER

JAMES D. ROBERTSON

ROBERT P. SHULER, JR.

Associate Editors

Published by

ASBURY THEOLOGICAL SEMINARY

Wilmore, Kentucky

Index to Volume V (1950)

ARTICXES AND FEATURES

Barrett, Earl E.. The Problem of Good and Evil, 95. Cobb. Dee W., Alumni Letter (1), 22; (2) 58; (3), 101. Corbitt, Roberta Day. A French Odyssey, 23. Dunning, Norman, A Challenge From Britain, 13. Earle, Ralph, Contrasts and Conflicts. 6. Fess, Ruth N., De Contemptu Mundi: A Medieval Satire, 61. Greenlee, J. Harold, The Greek Definite Article, 59; "Christian Communism" in the Book of Acts, 92; The Genitive Case in the New Testament, 108. Jewett, Paul H., Concerning Emil Brunner, 47, Kuhn, Anne W., The Impact of the Transition to Modern Education upon Religious Education, 102. Kuhn, Harold B., Wanted: A Place to Stand, 26; Some Changes In The Modern Mind (Editorial), 43; George Fox, 112. Mason, Harold C, Christian Education in the Home, 98. McPheeters, Julian C, The President's Letter (1), 1; (2), 41; (3), 81. Nida, E. A., Equivalents of the Genitive in Other Languages, 110. Pa3me, J. Barton, Characteristics of Coptic Bible Translation, 64. Rees, Paul Stromberg, Holiness Extended, 85. ResTiolds, Wilder R., What Do Protestants Believe Concerning the Bible? ((juest Editorial), 3. Roberts, Lowell E., Jesus' Use of the Old Testament, 15. Shuler, Robert P., Jr., Abstract of Books Reprinted, 30. Smith, Merlin G., Christian Education and Freedom, 51. Turner, George Allen, Faith and Freedom (Editorial), 83. Zwemer, Samuel M., The Burden of Arabia, 67.

BOOK REVIEWS

(By Authors. Names of Reviewers in Parentheses)

Albright, William Foxwell, The Archaeology of Palestine ((George A. Turner), 134. Allis, Oswald T., The Unity of Isaiah (Harold B. Kuhn), 136. Bailey, Albert Edward, The Gospel in Hymns (John S. Tremaine), 33. Bonnell, John Sutherland, What Are You Living For? (B. G. Osipoff), 71. Bosley, Harold A., A Firm Faith for Today (James D. Robertson), 138. Bourkc-White, Margaret, Halfway to Freedom (Ruth A. Warnock), 121.

143 144 INDEX

Carnell, Edward John, Television, Servant or Master? (James D. Robertson), 34. Carnell, Edward John, The Theology of Reinhold Niebuhr (Harold B. Kuhn), 138. Eldersveld, Peter H., That Ye May Believe (Harold B. Kuhn), 122. Eleazer, Robert B., Reason, Religion and Race (George A. Turner), 122. Ferre, Nels F. S., Christianity and Civilization (Harold B, Kuhn), 122. Free, Joseph P., Archaeology and Bible History (George A. Turner), 72. Gesell, Arnold, Studies in Child Development (James D. Robertson), 72. Goodspeed, Edgar J., The Apostolic Fathers (Harold B. Kuhn), 73. Goulooze, William, Pastoral Psychology, (Harold B. Kuhn), 74. Havighurst, R. J. and H. Taba, Adolescent Character and Personality (James D. Robertson), 125.

Heim, Ralph D., Leading a Sunday School Church (Harold C. Mason), 126. HoUingshead, August B., Elmtown's Youth (W. Curry Mavis), 76. Hyma, Albert, The Brethren of the Common Life (Harold B. Kuhn), 127. Jessop, Harry E., The Heritage of Holiness (Harold B. Kuhn), 35. Johnson. Charles A., "The Frontier Camp Meeting" (Duvon C. Corbitt), 128. Kepler, Thomas S., Contemporary Thinking About Paul (George A. Turner), 77. Knox, John, Chapters in the Life of Paul (George A. Turner), 36. Lobingier, Elizabeth M., Activities in Childhood Education (Harold C. Mason), 135. Lofts, Norah, Women in the Old Testament (J. Harold Greenlee), 36. Lotz, Phillip Henry, Orientation in Religious Education (Harold C. Mason), 130, Miedema, Arjen, Talks With Gabriel (Harold B. Kuhn), 130. Ramsey, Paul, Basic Christian Ethics (Harold B. Kuhn), 131. Rutenber, Culbert G., The Dagger and the Cross (Harold B. Kuhn), 136. Smith. Harmah, For Heaven's Sake (Susan Schultz), 77. Spurrier, William A., Power for Action (Harold B. Kuhn), 37. Troxel, Mrs. Cecil and Mrs. John J. Tradisel, Cecil Troxel: The Man and The Message (Susan Schultz), 132. Wand, J. W. C, The Authority of the Old Testament (George A. Turner), 132. Warfield. Benjamin B., The Person and Work of Christ (Harold B. Kuhn), 39. Wilhelmina, H. R. H. Princess, Christ the Great Unknown (Harold B. Kuhn), 133. Young, Edward J., An Introduction to the Old Testament (Robert P. Shuler, Jr.), 78. Wilmore, Kentucky

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A Member of the American Association of Schools of Religious Education

Approved by the University Senate of the Methodist Church

Approved by the John Wesley Seminary Foundation of the Free Methodist Church

Julian C. McPheeters, D.D,, LL.D., President

W. D. Turkington, M.A., B.D., D.D., Dean

* A GROWING SEMINARY � with an enrollment of 304 students registered

for the winter quarter of 1950-51.

* A COSMOPOLITAN SEMINARY ~ with a student body representing about 80 colleges and universities, and coming from 36 states and 7 foreign countries.

* AN INTERDENOMINATIONAL SEMINARY � with 30 denominations repre sented in the student body.

* THE AIM of Asbury Theological Seminary is to prepare a well-trained. Spirit-filled, evangelistip ministry, under the influence of a scholarly, con secrated faculty.

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SPRING TERM REGISTRATION: MARCH 20. 1951 The Asbury Seminarian Journal • 1950 3/4

About First Fruits Press Under the auspices of B. L. Fisher Library, First Fruits Press is an online publishing arm of Asbury Theological Seminary. The goal is to make academic material freely available to scholars worldwide, and to share rare and valuable resources that would not otherwise be available for research. First Fruits publishes in five distinct areas: heritage materials, academic books, papers, books, and journals.

In the Journals section, back issues of The Asbury Journal will be digitized and so made available to a global audience. At the same time, we are excited to be working with several faculty members on developing professional, peer-reviewed, online journals that would be made freely available.

Much of this endeavor is made possible by the recent gift of the Kabis III scanner, one of the best available. The scanner can produce more than 2,900 pages an hour and features a special book cradle that is specifically designed to protect rare and fragile materials. The materials it produces will be available in ebook format, easy to download and search.

First Fruits Press will enable the library to share scholarly resources throughout the world, provide faculty with a platform to share their own work and engage scholars without the difficulties often encountered by print publishing. All the material will be freely available for online users, while those who wish to purchase a print copy for their libraries will be able to do so. First Fruits Press is just one way the B. L. Fisher Library is fulfilling the global vision of Asbury Theological Seminary to spread scriptural holiness throughout the world. asbury.to/firstfruits

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