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was asleep, but my heart waked' (52). When the preacher gives out his title, he says: As the phrase fell upon your ears, some of you will have thought of another phrase,-alas! more familiar, I fearThe Imitation of Christ.' But he goes on to claim that his ideal of spiritual communion is higher than that of Thomas à Kempis 'by just so much as the one perfect God is above any human character that history has seen or romance conceived.' The situation is worth considering. We have just one question to ask. Why has there never arisen a Jewish Thomas à Kempis? This is not the only arresting sermon, however. Think of this other on Impatience in Prayer, the text being taken from Ben Sira 710 Be not impatient in prayer.' How does impatience stand over against importunity?

Messrs. Marshall Brothers have published four Bible Readings on 1 Co 130, given by Dr. Pierson at Keswick in 1904. The title is His Fulness. They have also issued an attractive little volume on personal consecration by the late G. H. C. Macgregor, with the title Rabboni (1s. each, net).

mos.

Mr. W. E. Geil has written a book about PatHe says he had read the Book of Revelation, and, wondering why Christ was so long in coming, he went to Patmos to see. He does not tell us that he saw, but he was moved to write a book about Patmos, and fill it with illustrations of the place and the people. It is not a book of much mere scientific value. There is too much of Mr. Geil in it for that. Mr. Geil had a good time in Patmos, and he wants his readers to have a good time with the book. Perhaps the book will give us a much better idea of Patmos and its people than a more strictly scientific work would have done. We might not even have read a more scientific book, and we must read this. Often shocked at Mr. Geil's familiarities, often provoked that Mr. Geil should occupy so much of the island himself, we still must read his book. It is published by Messrs. Marshall Brothers under the title The Isle that is called Patmos (6s.).

There was nothing which commended the Reformation to the common people more than this, that it gave them the Bible in their own tongue. Tindale and Coverdale did give them the Bible in their own tongue. But their tongue is not our tongue. The common people want

the Bible in their own tongue to-day, and The Twentieth Century New Testament has been a great success. Now there comes a revised edition. It is also more attractive outwardly than the first edition. We congratulate the translators on their success. They have not earned it cheaply (Horace Marshall; 2s. 6d. net).

'There are so many who profess Christ and remain out of the Church.' And so the Rev. Len. G. Broughton, D.D., has written a book to bring Christians into the Church. He calls it The SoulWinning Church (Morgan & Scott; 2s. 6d.). Soulwinning this is the business of the Church. The Church that does not win souls is not wise. It is on the Church and not on the Christian that Dr. Broughton lays the burden of bringing the Christian within the Church. Christians remain outside because Churches are indifferent to soul-winning. Dr. Broughton does not object to lectures and tea-drinking. His own church is an institutional church. But if the Church is to provide education, it must provide it 'around the Cross.' In his own words, 'From the alphabet to the telescope, the blood of the Cross must show forth.'

Messrs. Morgan & Scott have also issued in one cheap volume China's Past and Future, by the Hon. Chester Holcombe, and Britain's Sin and Folly, by R. Broomhall; and a new edition of Miss Wilson-Carmichael's Things as They Are (paper covers, Is. 6d. net).

Mr. Murray has published the Primary Charge of Bishop Gore, delivered at his Visitation in October. Its title is The Spiritual Efficiency of the Church (1s. net).

In 1905 falls the fourth centenary of the birth of John Knox, and we shall hear much of the greatest Scotsman before the year is out. Let us all seize the occasion to obtain some sympathetic knowledge of the man and his work. The most elementary book is Mr. William Brown's LifeStory of John Knox (Nimmo; 6d.).

The Rev. A. R. Whitham, M.A., Principal of Culham Training College, is one of our finest New Testament scholars to-day, and a commentary by him, even upon a book so well commented on as the Epistle to the Hebrews, must not be lost sight of.

It takes the Epistle in great stretches of doctrine, and, while sensitive to the exact force of every word, compels all the words and verses to deny themselves, that the great broad purpose and the great spiritual worth of the Epistle may be seen and felt (Palmer; 2s. 6d.).

The Rev. W. A. Shedd, M.A., of the American Mission in Persia, has published a book on Islam and the Oriental Churches (Presb. Board of Publication, Philadelphia). The book contains the lectures which Mr. Shedd delivered at Princeton and elsewhere in connexion with the Student Lectureship on Missions. It is a It is a new kind of mission lecture. The direct apologetic form is dropped. The lecturer becomes an historian. Instead of glorifying Christianity at the expense of Muhammadanism, Mr. Shedd shows that the history of the Nestorian and Jacobite Churches, to which he confines his attention, has little glory for Christianity in it, and much glory for Muhammad. It would be well if Mr. Shedd's book were published in this country. For the Briton, even when he is a Christian, is a Briton still, and prefers to read of the conquest of India rather than of the loss of Arabia. He does not care to read about Muhammadanism in any land. He sings lustily—

Jesus shall reign where'er the sun

Doth his successive journeys run; and loves not to be reminded that Islam rose centuries after Christianity was in the world, and numbers now two hundred and sixty millions of people. He does not like to be told, as Mr Shedd tells him here, that Islam owes its origin not to the strength of Christian influence, but to its weakness, not to force of circumstance, but to the fault of the Church.

Mr. Arthur Judson Brown has written a book and given it the title of New Forces in Old China (Revell; 5s. net). Mr. Brown is not a punster; he is quite unconscious that in some disturbed households his title will suggest the arrival of the new maid. But what sometimes goes on in the cupboard is just what he describes as going on in the country. His illustrations-numerous and lifelike-show you a Chinese cart standing in the railway station alongside a huge locomotive engine. Here there is the grass-grown tomb of Confucius, suggesting the hoariest antiquity; there a regiment of German soldiers on parade with the latest style

of musketry in their hands. Here again is a most ancient looking Chinese bridge, on either side of it great flaming posters recommending a special brand of American cigarettes-New Forces in Old China.

Are the New Forces all destructive? No, by no means. The most revolutionary force of all is the gospel of the grace of God, and that is working immeasurable blessing. But some of them are. And you will scarcely find anything more outspoken than Mr. Brown's denunciation of the dirty language and the dirty lives of the French soldiers and the English officers with whom the Chinese come most in contact. Even the American, towards whom Mr. Brown is very tender' of course, our soldiers are the best behaved-when he goes to China, sometimes becomes a desperate character.

Messrs. Rivingtons' 'Books of the Bible' are making steady progress. The Rev. A. E. Hillard, M.A., Headmaster of Durham School, has written the volume on the Acts of the Apostles (2s.). It is a schoolmaster's commentary, and ideally adapted for school teaching.

We have had so much of late upon Christ and Criticism that we are inclined to wait now till someone finds something new to say. The Rev. John Gamble, M.A., has written a book with that very title, and he has nothing new to say. Yet we must read his book. For he has brought our information up to date, and laid it all out before us so clearly and so sympathetically, that even those who have followed the discussion most closely will find their time well spent upon it. It is a book of sweet reasonableness. And if there is no beating of the alarm drum, neither can anyone say that Mr. Gamble is unaware of the issues involved, and that he is crying Peace, Peace, where there is no peace (Walter Scott; 3s. 6d.).

What are we to do with our heretics in these days? In the days of St. Paul there were heretics who held that the Resurrection was past already. It is surely a greater heresy to hold that the Second Advent is past already. Yet Mr. Hampden-Cook has written a volume, to which he gives the unblushing title of The Christ has come, and instead of handling him as a heretic, we have given his book a glad and extensive reception. Here comes

its third edition, revised and enlarged (Simpkin; ing, and writing in closest touch with modern 2s. 6d. net).

The Rev. G. H. S. Walpole, D.D., has written a little book for the purpose of helping Communicants 'to an intelligent appreciation of Our Communion Office.' He calls it Communion and Offering (Elliot Stock; 1s. net).

Mr. Elliot Stock has published a new edition of Dr. Samuel Johnson's Prayers and Meditations (5s. net). It is a very attractive volume in appearance, and it is made the more valuable by a Preface from Mr. Augustine Birrell and an Introduction on the religious side of Dr. Johnson's character from the Rev. Hinchcliffe Higgins.

Mr. Stockwell has published Social Diseases and Suggested Remedies, by the Rev. John Blacket (Is. 6d. net), an able, enterprising Australian minister. Mr. Blacket divides his book into two chapters, one on 'State Socialism,' the other on the 'Confiscation of Land Values.'

Are there any good reasons why the language of the Bible should be archaic? The Revisers thought that there were good reasons, and retained many archaic expressions. But no one has discovered any good reason for the arrangement of the verses in paragraphs, and the Revisers altered that. They did not, however, go far enough. No one would read a modern book if the paragraphs in it were as long as they are in the Revised Version. Mr. James W. Shearer has published the New Testament according to the Authorized Version, breaking the texts up into proper paragraphs, giving headings whenever a new subject is introduced, and distinguishing all direct speech by the use of quotation marks. In short, he has printed the New Testament exactly as a modern book would be printed. In the case of the Gospels he has even gone further, and cleverly introduced a harmony. Nor are these all the interesting features which the buyer of this New Testament will find in it. If Mr. Shearer's example is followed, the Bibles which we use at present will soon seem quite old-fashioned and obsolete. Mr. Shearer's title is The Harmonized New Testament (Delaware: Subject Reference Company; $1).

It is pleasant to see Prebendary Row still writ

necessities. The Sunday School Institute has published his Reasons for Believing in Christianity (6d.).

The Institute has also published a bound volume, closely printed, sometimes in double column, by the Rev. R. R. Resker, in answer to the question, Why am I a Churchman? (1s. 6d.).

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In a room of the Auditorium Hotel at Chicago, the officers of the Sunday School Union met to discuss the place for the next Convention. Mr. W. N. Hartshorn was asked to make a suggestion. He replied: Easter morning, 1904, at the Saviour's tomb, Jerusalem.' When Easter 1904 arrived, 817 pilgrims had arrived from America and 472 from Britain, and the Convention was held at the Saviour's tomb. The British pilgrims have written their story of it, using chiefly the eye and pen of the Rev. Frank Johnson, editor of the Sunday School Chronicle. They have published it through the Sunday School Union, with the title of Under Cross and Crescent (2s. 6d. net).

The modern form of an ancient message is, Keep your eye on China.' For China is half of the cargo which this world carries, and if the Chinese half of the cargo shifts, where will the ship of this world be? Keep your eye on the literature of China. Understand what China is reading, and you will understand China. Now China is reading the Shu King. The Shu King is the great historical classic of China. In the words of its latest translator, it is an authentic record of the religion, philosophy, customs, and government of the Chinese from the earliest times.' The latest translator is Mr. Walter Gorn Old, M.R.A.S. Of course we have Dr. Legge's translation already, and Mr. Old makes a marvellous confession when he confesses that he has not seen that translation. But Mr. Old's translation is also good, and it is much more popular and accessible. His title is simply The Shu King (Theosophical Pub. Soc.; 3s. 6d. net).

The volumes on the History of Religion increase in number every month. In the considerable number published this month, the most ambitious— we think we must also say the most successful—is a volume entitled The Science of Peace, by Bhagavan Das (Theosophical Pub. Soc.; 6s. net). Its

title is thoroughly Eastern. The book is thoroughly is curiously difficult, though the writing is so clear.

Eastern itself. And we, with our Western arrogance, will neglect it. 'The Science of Peace'? we will say,He is our peace,' and impatiently turn away from this long search and struggle with unfamiliar words, though we know that He would have had infinite patience with it. Or, yet more arrogantly, we will boast ourselves of our superior discernment in the things of philosophy, and we will miss this significant circumstance, that Mr. Das knows our philosophy as well as his own.

The Theosophical Society has also published this month a course of six lectures by Mrs. Annie Besant on Theosophy and the New Psychology (2s. net). Here also there is somewhat new nomenclature, as in the title of the fourth lecture, 'Clairvoyance and Clairaudience,' and the thought

But this also had better be read by some of us.

The British and Foreign Unitarian Association have published few better books than Professor Estlin Carpenter's First Three Gospels, and it is a real boon to be able to buy the book now for 6d.

The Do we Believe? correspondence in the Daily Telegraph is ended, and a convenient analysis of it has been written by Mr. J. A. Hedderwick, and published by Messrs. Watts & Co. (6d.).

Messrs. Watts have also published some answers to the Manchester lectures of Dr. Moulton and others. The answers are by Mr. Joseph M'Cabe, Mr. J. M. Robertson, and other active Blatchfordites. The title is Christianity and Rationalism on Trial (6d.).

Contributions and

Father Benson.

IN the notice of A Book of the Love of Jesus last month, the Rev. Robert Hugh Benson was spoken

Comments.

possibly have spoken of its 'destruction' by earlier authorities. What he says is, according to one

אי לאו דגנזוה רבנין להאי סיפרא כי הני מילי ,reading

according to another ; מעלייתא דאיה בית דרשינן להו | of as if he were still a Priest of the Church of

אף על גב דגנזו רבנן להא,(preferred by Rabbinowicz)

Then follow סיפרא דבן סירא כל מילי מעלייתא

England. Many correspondents have corrected the error, and they are hereby thanked for their letters. One thing the mistake has done: it has

enabled us to see that the book notices are read both widely and carefully.

The Destruction of the Original of Ecclesiasticus.

IN the October number (p. 26 ff.) Professor Margoliouth strangely contends that means 'destroy,' and hence holds that the language of the Amora Joseph in Sanhedrin 100b testifies to the destruction of the Hebrew original of Ecclesiasticus. After the article of Professor Schechter last month (p. 185 f.), there is no need for any further detailed refutation of Professor Margoliouth's view. I should like merely to call attention to the fact that the very language of Rab Joseph implies that he himself was acquainted with the Book of Ben-Sira, and hence cannot

...

a number of Hebrew sentences from Ben-Sira

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(261-3 98 1129 66 3023), which are meant to be examples of the 'excellent sayings' which might be made the subject of exposition had not the learned the earlier authorities-counted the book apocryphal (or, according to the other reading, which may be made the subject of exposition although the learned count it apocryphal). How can Joseph be supposed to speak of the destruction' of a book from which he cites 'excellent sayings'? That he does not make these citations from oral tradition is shown by the opening sentence of this Excursus (Sanh. 100b) relating to Ecclesiasticus. With reference to the Mishnic prohibition to read the 'exoteric' or non-canonical writings we find in the Talmud: 'Rab Joseph said, The Book of Ben-Sira is also forbidden to be read.' This declaration of Joseph was then contested by his pupil Abaji, who defends those passages in the book at which offence might be taken. Thus the prohibition of Joseph and the

apology of Abaji unite to show that the Hebrew Book of Ben-Sira was in their hands; the reading of a book that is no longer in existence can be neither forbidden nor defended. If, then, there were any need of further evidence, the passage of the Talmud which Professor Margoliouth quotes in support of his view proves the very opposite, namely, that in the fourth century the Hebrew original of Ecclesiasticus was known and read in Jewish circles in Babylonia. W. BACHER.

Budapest.

Note on the Word ‘Gānaz.' INTERESTING as are the passages cited by Dr. Schechter in his contribution to the January number, they can have little weight against the testimony of the Tosefta that gānaz'd books were destroyed or left to perish. And although Maimonides' rendering, azala, is, in a sense, vague, there can be no real doubt that its meaning in the context is (in Lane's words), 'he made it cease to be or exist, or to come to nought; did away with it; annulled it; effaced or obliterated it.' Of all these, 'to destroy' is a sufficiently near synonym.

With regard to the comparative antiquity of the Midrash R. and the Jer. Talmud, nothing has been said by me that need be inconsistent with the view of the specialists. These works consist of oral tradition growing up through centuries; hence the question of priority is exceedingly complicated, and the solution of it cannot be expressed in any simple formula.

Though I regret the harshness of the expressions in which Dr. Schecter indulges, I cannot but express my gratification at his continued interest in discussions on this side of the Atlantic.

Oxford.

D. S. MARGOLIOUTH.

The Council in Jerusalem.

IN page 153 of St. Paul the Traveller, etc., Professor Ramsay says: "With the vision of a statesman and organizer, St. Paul saw that the Church as a unified and organized body must have an administrative centre, and that a Church of separate parts could not be unified without such a centre, which should not be a governor over subordinates, but the head among equals; and his whole history

shows that he recognized Jerusalem as necessarily marked out for the centre.'

Is it

Professor Ramsay's argument is both clear and convincing. Yet if it be true that St. Paul recognized Jerusalem as the necessary centre for Church administration, it raises a question. According to Mt 24, Mk 13, and Lk 1334 17 19 21, Jerusalem was nearing her time of destruction. likely that St. Paul should recognize as administrative centre for the Christian Church a city whose approaching doom was so clearly announced by an authority not less than our Lord Himself? I can only regard it as possible on the plea that St. Paul was not yet aware of the doom that must soon overtake Jerusalem. But a matter of such great Church, is it at all likely that it could, up to that moment, and so well known to the heads of the time, be unknown to St. Paul? Perhaps in this instance the Council met in Jerusalem as a matter of expediency, seeing that at that city an Apostolic Council could be most readily convened. M. C. MACKENZIE.

Swatow, China.

The Lam of Liberty (vóμos exevdepías).

JAMES 125, 212.

WE find analogies to this expression in the words of our Saviour, 'The truth shall make you free' (evepore) (Jn 832); and also in the words of Paul, 'The law of the spirit of life . . . has made me free (ὁ νόμος τοῦ πνεύματος τῆς ζωῆς . . .

épσev) (Ro 82). Yet the meaning of the phrase as used by James can be derived without the aid of other allusions, simply by studying the context in the two places.

'The perfect law of liberty' (125) is the glass into which the man looks. In one case the man profits by looking, and in the other he forgets. The difference is all in the looking, and not in the glass. The forgetful hearer is represented by the man who 'beholdeth himself and goeth his way' (κατενόησεν . . . καὶ ἀπελήλυθεν) : he casts a glance and goes on. We have a similar use of the word when we read of Paul and those who were with him in the ship on the morning after the storm, that they knew not the land, but they saw at a glance a certain creek' (KarevÓOVV) (Ac 2739). Again, it is said of our Saviour that 'He saw at once their craftiness' (Karavońoas)

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