Recent Theological Literature. BOOKS INDEXED. INDEX OF SUBJECTS. ABRAHAM (W. H.), Church and State in England (Long- ACTON (Lord, as Projector), The Cambridge Modern History. ADDERLEY (J., as Editor), Practical Questions (Brown). BERNARD (T. D.), The Word and Sacraments (Bemrose). BLACKET (J.), Not Left Without Witness (Stock). DoDs (M.), The Bible: Its Origin and Nature (T. & T. FLINT (R.), On Theological, Biblical, and other Subjects FORREST (G. W.), Cities of India, Past and Present GAMBLE (J.), Christ and Criticism (Scott). GASQUET (A.), English Monastic Life (Methuen). HARPER (W. R.), The Priestly Element in the O.T. HENDERSON (H. F.), The Religious Controversies of Scot- HENSON (H. H.), Moral Discipline in the Christian Church (Longmans). HORNE (C. S.), All Things are Yours (Isbister). JOHNS (C. H. W.), Babylonian and Assyrian Laws, Con- JOHNSON (E. H.), The Holy Spirit, Then and Now (Griffith MCCABE (J.), The Religion of Woman (Watts). PURVES (D.), The Life Everlasting (T. & T. Clark). WHITTAKER (E. T., and others), Man's Place in Creation WOOD (I. F.), Spirit of God in Biblical Literature (Hodder). SUBJECTS. Acts, Historical Value, BACON 89 f., 162 f. Alexander of Abonoteichos, DILL 473 ff, Races and Religions, PEET 1-16. Ancestor-Worship in America, PEET 297-314, 333-361. Apostolical Succession, BERNARD 119–142. Apotheosis of the Emperors, DILL 615 ff. Astrology in Rome, DILL 446 ff. Authority and the Bible, HUTTON 92-101. Present Position, GAMBLE III-134. Cross, American Symbol, PEET 185-208. Dæmons, STEWART 434-450. Death, HAECKEL 100-124. and Burial in West Africa, NASSAU 215-238. Demonology of the Romans, DILL 425 ff. Determinism and Freedom, HowISON 313-380. Deuteronomy, HARPER 157–169. Devils and Idols, CARPENTER 162-179. Ecstasy, STEWART 385 ff., 480 ff. Education under the Empire, BIGG 1-31. Edwards, Jonathan, MACPHAIL 1–52. English Agricultural Life, BRANFORD 161–194 (H. H. Mann). Eschatology of the Bible, CLARKE 76 ff. Eugenics, BRANFORD 43-100 (F. Galton and others). Evolution, Limits, HowISON 1-55. Ezekiel, HARPER 170-179. Ezra, HARPER 180 ff. Ezra and Nehemiah, Books, HARPER 218-229. Family, Babylonian, JOHNS 119 ff. West African, NASSAU 3 ff. Fashion, HORNE 97–117. and Christianity, ROBSON 187-204. Hindu Philosophy, ROBSON 65-83. Schools of, ROBSON 205-209. Value of, HAECKEL 402-427. Literature, Elizabethan, ACTON 364-382. Lord's Supper and John VI., BERNARD 65-90. 29 Constructive Restatement, ADAMSON 132- 192. Development of Reformed Doctrine in Eng- Development of Reformed Doctrine in Scot- land, ADAMSON 79–92. Early Fathers, Adamson 27-36. From 1643-1800, ADAMSON 93-108. Greek Church, ADAMSON 42-54. in Devotional Literature, ADAMSON 227-256. in the New Testament, ADAMSON 8-26. Lucknow, FORREST 210-236. Magic in the Old Testament, HARPER 145 ff. Magnificat, BURN lxxxix, cliii, 79. Man's Place in Creation, WHITTAKER 3-27. Marriage, Babylonian, JOHNS 123 ff. Marrow Men, HENDERSON 20-43. Matter and Consciousness, CARPENTER 35-45. Miracles, HAECKEL 55-78. Mithraism, DILL 585-626. Mohammadanism in India, ROBSON 143-159. Mr. Worldly Wiseman. WE have already seen how impossible it is for anyone to take a serious step in life without the intrusion of others with their advice. Obstinate and Pliable began this interference, now Worldly Wiseman takes it up where they have left it. Christian, it seems, has yet to learn that some men are enemies of the soul. Like a child he takes it for granted that all are helpers or pilgrims. This seems a chance meeting; for while some enemies seek us out, most cross our path casually. Yet it is no chance meeting after all. The spirit of the world comes very often in hours of violent reaction after despondency. Compare in Goethe's Faust the fact that it is the erdgeist that comes to Faust first after the weltschmerz. The type, and indeed the name, are familiar in English literature. (Cf. Kerr Bain, ii., note L.) He is perhaps usually associated with the commercial point of view. It is significant that it was commerce that first opposed Christianity as we read of it in the Acts (1619 1924). It has been stated that the first protest on record was made by sellers of hay at Ephesus, whose business depended upon the supply of beasts for heathen sacrifice. Every age has its own type of Worldly Wiseman. Perhaps the most conspicuous ex ample is that eighteenth-century exponent of the 'paying virtues,' the diligent apprentice who becomes the wealthy merchant-of whose gospel Dick Whittington is so popular an exponent. In the nineteenth century Stevenson borrows from Bunyan the idea and the name, and actually continues the conversation of Worldly Wiseman in An Apology for Idlers. One of the most pronounced types in modern writings is to be found in the Biglow Papers, and their frank confession, 'I don't believe in principle, but oh, I do in interest.' Here again, as in the case of Pliable, we are in the company of an apparent gentleman. He is not vulgarly loud nor unduly confidential. He introduces himself patronizingly, and his friendliness is that of the superior person. There is no more trying patronage than that of the shrewd self-made man whose first conviction is that he has conquered the world and understands life. The reason for that conviction is that he has learned the art of falling on his feet-an art generally manageable with some attention. So his 'good fellow' is a dangerous beginning. Cowper has warned us of 'the man who hails you Tom or Jack, and proves by thumping on your back, how much he feels your merit,' and Polonius gave excellent advice to Laertes on this matter. |