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. Aim, SMITH 177-208. and Individuals, SMITH 209-240. and Pleasures, WHITTAKER 71-84 (L. Paton). Appeal to Future, SMITH 317-336. as a Wonder-Worker, PFLEIDERER 63-84. as Conqueror of Satan, PFLEIDERER 49–63. as Son of God, Pfleiderer 16-49. as the Conqueror of Death and the Life Giver, as the King of kings and Lord of lords, PFLEIDERER Divinity, BLACKET 160-215. in Fourth Gospel, GAMBLE 87-110. in Pauline Epistles, GAMBLE 24-44. in Synoptics, GAMBLE 45–86. King, FLINT 218-242. Life, SANDAY 1-6. Early Ministry, SANDAY 31-64. Church, Institutional, CRESSEY 140-154. Moral Discipline in, HENSON I. Unity, BERNARD 91-118. Circumcision, HARPER 149 ff. Civics, BRANFORD 101-144 (P. Geddes and others). Clement I., BARTLET 37-62 (A. J. Carlyle). II., BARTLET 124-136 (A. J. Carlyle and P. V. M. Confession and the Confessional, HENSON viii ff. Consciousness and Matter, CARPENTER 35-45. Three Stages of, CARPENTER 46-62. Counsels of Perfection, BRIGGS 224-241. Art of, CARPENTER 10-34. Creed in Public Worship, ADDERLEY 17-37. and Burial in West Africa, NASSAU 215-238. Deluge Myth in America, PEET 227-248. Deification in American Religion, PEET 421-436. 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. and Believers, JOHNSON 232–278. Unities of, HAECKEL 152-175. Value of, HAECKEL 402-427. Literature, Elizabethan, ACTON 364–382. Lord's Supper and John VI., BERNARD 65-90. 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 Liturgies, ADAMSON 193–226. in the New Testament, ADAMSON 8-26. Love, Christ-like, BRIGGS 114-126. God-like, BRIGGS 97-113. Lucknow, FORREST 210-236. Madras, FORREST 304-321. 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. Monastery, Life in English, GASQUET 13 ff. 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. |