TORONTO 



Register No. \ 1 12.5 






CROWN THEOLOGICAL LIBRARY 



VOL. IV. 
SEVILLE'S LIBERAL CHRISTIANITY 



Crown ttbeolooical Xtbrarg 

WORKS ALREADY PUBLISHED 



Vol. I. BABEL AND BIBLE. By Dr FRIEDRICH DELITZSCH. 45. 6d. net. 
Vol. II. THE VIRGIN BIRTH OF CHRIST. An Historical and Critical 

Essay. By PAUL LOBSTEIN. as. 6d. net. 
Vol. III. MY STRUGGLE FOR LIGHT. Confessions of a Preacher. By 

R. WIMMER. 35. net. 
Vol. IV. LIBERAL CHRISTIANITY. Its Origin, Nature, and Mission. By 

JEAN REVILLB. 35. 6d. net. 

Vol. V. WHAT IS CHRISTIANITY? By ADOLF HARNACK. 4 s. 6d. net. 
Vol. VI. FAITH AND MORALS. By W. HERRMANN. 45. 6d. net. 
Vol. VII. EARLY HEBREW STORY. A Study of the Origin, the Value, 

and the Historical Background of the Legends of Israel. By JOHN P. PETERS, 

D.D. 45. 6d. net. 
Vol. VIII. BIBLE PROBLEMS AND THE NEW MATERIAL FOR THEIR 

SOLUTION. By Prof. T. K. CHEYNE, D.Litt., D.D. 43. 6d. net. 
Vol. IX. THE DOCTRINE OF THE ATONEMENT AND ITS HIS 
TORICAL EVOLUTION, AND RELIGION AND MODERN CULTURE. 

By the late AUGUSTS SABATIKR. 45. net. 

Vol. X. THE EARLY CHRISTIAN CONCEPTION OF CHRIST : Its Sig 
nificance and Value in the History of Religion. By OTTO PFLEIDERER. 35. net. 
Vol. XL THE CHILD AND RELIGION. Eleven Essays by Various 

Writers. 55. net. 
Vol. XII. THE EVOLUTION OF RELIGION: An Anthropological Study. 

By L. R. FARNELL, M.A., D.Litt. 45. 6d. net. 
Vol. XIII. THE BOOKS OF THE NEW TESTAMENT. By BARON 

HERMANN VON SODEN, D.D. 4$. 6d. net. 
Vol. XIV. JESUS. By W. BOUSSET. 35. 6d. net. 
Vol. XV. THE COMMUNION OF THE CHRISTIAN WITH GOD. By 

W. HERRMANN. Revised and much enlarged Edition. 45. 6d. net. 
Vol. XVI. HEBREW RELIGION. To the Establishment of Judaism under 

Ezra. By W. E. ADDIS, M.A. 4$. 6d. net. 

Vol. XVII. NATURALISM AND RELIGION. By RUDOI r OTTO. 5 s. net. 
Vol. XVIII. ESSAYS ON THE SOCIAL GOSPEL. By Dr ADOLF HARNACK 

and Dr HERRMANN. 4$. net. 
Vol. XIX. THE RELIGION OF THE OLD TESTAMENT. By KARL 

MARTI. 45. net. 
Vol. XX. LUKE THE PHYSICIAN. Being Volume One of Dr Adolf 

Harnack's New Testament Studies. 55. net 
Vol. XXL THE HISTORICAL EVIDENCE FOR THE RESURRECTION 

OF JESUS CHRIST. By Prof. KIRSOPP LAKE. 45. 6d. net. 
Vol. XXII. THE APOLOGETIC OF THE NEW TESTAMENT. By 

E. F. SCOTT. 45. 6d. net. 
Vol. XXIII. THE SAYINGS OF JESUS. Being Volume Two of Dr Adolf 

Harnack's New Testament Studies. 55. net. 

Vol. XXIV. ANGLICAN LIBERALISM. By TWELVE CHURCHMEN. 4s.6d.net. 
Vol. XXV. THE FUNDAMENTAL TRUTHS OF THE CHRISTIAN 

RELIGION. By Dr R. SEEBERG. 45. 6d. net. 

Vol. XXVL THE LIFE OF THE SPIRIT. By Dr RUDOLF EUCKEN. 45. 6d. net. 
Vol. XXVII. THE ACTS OF THE APOSTLES. Being Volume Three of 

Dr Adolf Harnack's New Testament Studies. 55. net. 
Vol. XXVIII. MONASTICISM AND THE CONFESSIONS OF ST 

AUGUSTINE. By Dr ADOLF HARNACK. 3 s. 6d. net. 
Vol. XXIX. MODERNITY AND THE CHURCHES. By Professor PERCY 

GARDNER. 45. 6d. net. 
Vol. XXX. THE OLD EGYPTIAN FAITH. By Professor EDOUARD NAVILLE. 

Illustrated. 4$. 6d. net. 
Vol. XXXI. THE CONSTITUTION AND LAW OF THE CHURCH IN 

THE FIRST TWO CENTURIES. By Dr ADOLF HARNACK. 5 s. net. 
Descriptive Prospectus on Application. 



LIBERAL CHRISTIANITY 

Its Origin, Nature, and Mission 



BY 



JEAN RfiVILLE 

PROFESSOR IK THE PROTESTANT THEOLOGICAL FACULTY 
OF THE UNIVERSITY OF PARIS 



TRANSLATED AND EDITED BY 

VICTOR LEULIETTE, B.-&-L. (Paris), A.K.C. 




WILLIAMS & NORGATE 

14 HENRIETTA STREET, COVENT GARDEN, LONDON 

NEW YORK: G. P. PUTNAM'S SONS 

1903 



Translator's Preface 

JVl. JEAN REVILLE, Professor in the Protestant 
Theological Faculty of the University of Paris, 
and editor of the Revue de FHistoire des 
Religions, delivered the following lectures in 
Switzerland during the autumn of last year. 
They have already been translated into the 
Dutch language, and will shortly appear in 
German. They are now offered to the English 
public, at this time of growing unsettlement 
and anxiety, to show how a leading French 
Protestant endeavours to meet the needs and 
solve some of the difficulties of those who, in 
face of the ever-widening horizon of know 
ledge and consequent broadening of thought, 
are casting about for a reverent reconsideration 
and clear restatement of Christian doctrine in 
the light of the philosophic and scientific con 
ceptions and tendencies of our time. 



vi Translator's Preface 

The translator, although in sympathy with 
the admirable method and spirit in which the 
subject is treated, desires it to be understood 
that he is in no wise pledged either to the 
general position or to any particular statements 
contained in the present work. He would 
merely say with Seneca : 

Soleo et in aliena castra transire, non 
tanquam transfuga sed tanquam explorator. 

VICTOR LEULIETTE. 



Preface 



" WHAT is Liberal Protestantism ? Where 
could an account of Liberal Protestantism be 
found, sufficiently clear and free from theo 
logical and ecclesiastical controversies, to be 
within the grasp of readers who are not pro 
fessional theologians, and who are, further, 
unacquainted with Protestant controversies ? " 

Such or similar questions have often been 
put to me from different quarters, both by 
men of Catholic and of Protestant training, 
who were simply desirous to learn or anxious 
to gain light on religious questions for which 
they no longer found satisfactory solutions in 
the traditional catechisms, but the paramount 
importance of which, for social life and their 
own spiritual welfare, they could not fail to 
recognise. 

Needs such as these I wish to meet in the 



vn 



Vlll 



Preface 



present little book. The few works in which 
this subject has been dealt with in French are 
now for the most part out of date, and bear the 
stamp of controversies within the Protestant 
Churches. My wish, in the following pages, is 
not to engage in any controversy, nor, indeed, 
to speak as a party man or a preacher, but 
rather as a teacher of religious science intent 
on instructing his readers and on furnishing 
them with the materials which will enable 
them to form their own personal opinions. I 
am certainly far from pretending to conceal the 
fact that I am in full sympathy with Liberal 
Protestantism and that I set out upon this 
study as a free believer. But I hope that an 
already long experience in the teaching of 
history has now so far fitted me to describe 
with impartiality the beliefs and doctrines of 
every religion and creed, as to enable me to 
draw a disinterested and faithful picture of a re 
ligious conception which I have made my own. 
The discussion of traditional religious ideas 
in different passages of this book is not 



Preface ix 

prompted by a desire to confound an adversary. 
Had my wish been to write a controversial 
work, I should have given a far greater promi 
nence to their discussion, and I should have 
experienced but slight difficulty in far more 
thoroughly refuting orthodox tradition. My 
sole object, however, has been to show how 
and for what reasons Liberal Protestants have 
been led to reject certain traditional doctrines 
and have come to profess the Christianity 
which I am here describing. 

The successive chapters of this little book 
were delivered before a large and most atten 
tive audience, in a series of five lectures which 
I gave in Geneva, during the present month 
of November, at the request and under the 
auspices of the Geneva Section of the Union 
suisse du Christianisme liberal. I alone, how 
ever, am responsible for the following pages ; 
my worthy friends, who are the representa 
tives of Liberal Protestantism in Geneva, 
simply urged me to publish them. I hope 
whoever may chance to read these lectures will 



x Preface 

welcome them as kindly as did those who 
listened to them that is, will read them with 
the same earnestness and the same thoughtful 
and unbiassed attention which are the charac 
teristics of that admirable Genevan audience. 
A large number of those who were present did 
not hold the tenets of the Union, but they 
wished to have a complete statement of the 
essential positions taken up by Liberal Pro 
testantism, in order that they might form a 
correct estimate of its value, and also, as 
thoughtful men, make up their own minds as 
to its claims. Such audiences are only to be 
found in cities where, for centuries, the public 
mind has been trained in the school of free 
enquiry. 

I chose Liberal Protestantism as the French 
title of this volume, because the conception 
of religion and Christianity which is here set 
forth arose within the pale of Protestant 
ism, where alone it took shape in regularly- 
organised religious communities. But what I 
say touching Liberal " Protestantism " applies 



Preface xi 

equally to every similar conception outside the 
Protestant Churches ; so I can as well entitle 
the book Liberal Christianity. 

I do not claim to teach anything new to 
those who are already familiar with the discus 
sions which have been raised among Protes 
tants by the religious problems of the present 
time. Still less do I presume to have renewed 
Liberal Protestantism. My sole aim has been 
to collect into a co-ordinate whole its essential 
principles and conceptions on the points which 
are of the greatest importance for the religious 
and moral life of present-day society. Above 
all, I have tried throughout to show the reasons 
for which Liberal Protestantism has been led 
to its present conclusions and the evolution 
through which it has passed. The best way to 
account for any historical phenomenon is to 
trace out its growth. I have not attempted 
to exhaust all the items of the Liberal 
Protestant programme ; I deemed it enough 
to give a general sketch, dwelling at greater 
length only on the more salient features. 



Xll 



Preface 



I have considered it a duty to speak with 
the utmost frankness, without yielding to any 
considerations of expediency. Where is ab 
solute sincerity a more sacred duty than in 
matters pertaining to the religious and moral 
life ? Long experience in the use of the 
scientific method in historical studies renders 
such sincerity easy, because it accustoms us to 
conform our judgment to facts duly observed, 
instead of attempting to adapt the facts to our 
personal preferences, or to conceal them under 
pretence of sparing received opinions. In the 
religious domain, as indeed everywhere, critical 
observation of the phenomena of the spiritual 
life and experience are the indispensable con 
ditions of a sound method. 

PARIS, 1 5th November 1902. 



Contents 



PAGE 



TRANSLATOR'S PREFACE., ...... v 

PREFACE, ......... vii 

I 
GENESIS OF LIBERAL PROTESTANTISM 

// is the modern expression of the principle of the Refor 
mation, . . .... 1-37 

Liberal Protestantism essentially individual 
istic, 1. Its varieties do not exclude its moral 
unity, 2. Moral and anti-authoritative character, 
4-6. Difference between Liberal Protestant 
ism and Protestant Liberalism, 6-8. The 
existence of Liberal Protestantism justified by 
its historical genesis, 8. The Bible an historical 
authority at the Reformation, 9- It becomes 
an infallible authority, 11. The Reformation 
really founded on freedom of enquiry and the 
religious supremacy of the individual conscience, 
12-20. The older Rationalism, 20. Historical 
evolution unfolds the inherent principles of 
the Reformation, 22-27. Liberal Protestantism 
applies the principles of the Reformation with 
greater consistency, 27. Its view of the Bible, 
28-35. Liberal Protestants mean to be free 
thinkers and free believers, 35. Fundamental 
principles of Liberal Protestantism, 37. 
xiii 



xiv Contents 

PAOl 
II 

LIBERAL PROTESTANTISM FOUNDED ON RELIGIOUS 
EXPERIENCE 

It is the modem expression of the Christian Religion, 38-80 

Genuine Christianity is the religion taught and 
livfed by Christ, 38. How and in what measure 
it is possible to know the teaching of Jesus, 
41-50. The teaching of Jesus was expressed in 
the outward forms and in accordance with the 
scientific notions of His time, 50-54. The Gospel 
of Jesus consists neither in dogmas nor in rites ; 
it is religion and ethics indissolubly associated in 
the conscience, 54-58. Its value to us is inde 
pendent of its local and temporary forms, 
58-64. Difference between religious philosophy 
and religion, 64-69- What distinguishes the 
Gospel from other religions, 69-70. What the 
Gospel is, 7 1 . Is Liberal Protestantism a reduced 
Christianity? 72-73. It upholds the principles 
of the Gospel in so far as they are principles of 
life, 73-75. It relies solely upon experience to 
justify and propagate them, 75-80. 

Ill 

LIBERAL PROTESTANTISM FOUNDED ON MORAL EXPERIENCE 
Sin, moral solidarity, the work of Christ, . . 81-125 

Liberal Protestantism rejects the traditional 
dogmas concerning original sin and redemption 
by substitution, but not the moral experiences 
which inspired them, 81-88. The moral life of 



Contents xv 

PA0R 

humanity proceeds by evolution, not by revolu 
tion, 88-92. Experience proves that the 
regeneration of humanity is secured neither 
by the sacraments nor by dogmatic faith, 
92-96. Instruction and education. Moral 
solidarity, 97-100. Humanity has always sought 
its moral life from the masters of the human 
soul, 101-104. Experience proves the excellence 
of the moral inspiration drawn from the Gospel, 
104-110. Part played by the person of Christ 
in the moral education of humanity, 111-124. 
Its influence even upon those who reject Him, 124. 

IV 

LIBERAL PROTESTANTISM FOUNDED ON SOCIAL EXPERIENCE 
The Church in the modern world, .... 126-166 

The anti-clerical and anti-dogmatic conception 
of the Church, 126-130. The raisons d'etre of 
religious associations or Churches, 130-146. 
The Protestant conception of the Church. Social 
advantages of this view, 146-152. Disestablish 
ment, or the separation of the Churches and the 
State, 153-154. National Churches with purely 
religious and moral charters, 155-162. Mission 
of the Liberal Churches, 1 62-1 66. 

V 

THE IDEAL OF LIBERAL PROTESTANTISM AND ITS MISSION 

IN MODERN SOCIETY . . 167-205 
Liberal Protestantism is a positive religion, 
167-170. It aims at reconciling tradition and 



xvi Contents 



progress, 170-171. Religion wrongly connected, 
both by conservatives and by revolutionists, with 
the existence of an external religious authority 
and with the supernatural, 171-1 79- The con 
flict between the School and the Church, 179-182. 
Error of those who think they can substitute 
scfence for religion in moral education, 182-189- 
The amphibians of the spiritual life, 189-192. 
The mission of Liberal Protestantism is to 
propagate a religion in harmony with the teach 
ing of the School, 192-195. This religion con 
sists in loving God in man and man in God, 
195-197. The religion of humanity is only one 
half, which does not suffice to sustain the moral 
life, 197-199. Liberal Christianity is the true 
moral Catholicity of the future, 200-205. 



Liberal Christianity 
Its Origin, Nature, and Mission 

I 

GENESIS OF LIBERAL PROTESTANTISM 

IT IS THE MODERN EXPRESSION OF THE 
PRINCIPLE OF THE REFORMATION 

LIBERAL Protestantism is not a closed religious Liberal Protes 
tantism essen- 

system, strictly defined in a confession of faith tiaiiy indi 
vidualistic. 

or in an official catechism ; it is essentially a 
personal matter. It is a general conception of 
religion, particularly of the Christian religion, 
under the shelter of which a great number of 
different doctrines may flourish. This is pre 
cisely the reason why it is so difficult to give 
a specific description of Liberal Protestantism, 

that is to say, to show plainly wherein lies 

1 



2 Liberal Christianity 

its unity, often hidden from the eyes of the 
superficial observer beneath its many varieties. 

ita varieties Not so long ago such a statement would 
moi ch le have sufficed to discredit Liberal Protestantism 
at the very outset. The value of a religion 
was said to be gauged by the unchangeable 
character of its ordinances and doctrines. To 
show the variations of Protestantism was then, 
even for great intellects, tantamount to con 
demning it irrevocably. A deeper knowledge 
of the history and a scientific study of modern 
religions have completely dispelled such an 
error. No one now, at least no well-instructed 
person, would write Bossuet's Histoire des 
Variations. For, on the one hand, modern 
history has shown in a striking manner that 
the most flourishing and fruitful religions are 
precisely those which exhibit the greatest 
number of specific varieties within the unity 
of their essential principles ; on the other 
hand, the history of the past has taught us 
that every religion presents variations, clearly 



Genesis of Liberal Protestantism 3 

marked in proportion to the activity of the 
religion itself. Even those religions which 
have most narrowly bound themselves down 
to the letter of a religious text, or to the 
decrees of dogmatic authority, succeed, by their 
varieties of interpretation and of commentaries, 
in escaping from the dead level of an im 
mutable uniformity. 1 Wherever there is life 
there is movement, change, organic evolution. 
Only the dead religions have become for ever 
petrified in unchangeable forms. 

Thus Liberal Protestantism does not 
attempt to conceal its varieties ; on the con 
trary, it is inclined to see in them a proof of 
its vitality. But it claims to be more than a 
congeries of purely individual religious con 
victions or practices, for it embraces a cer- 

1 All who make a close study of the Catholic Church of 
the present day know what rivalry among men and what 
strife of principles lie hidden behind the imposing show 
of her apparent unity. The latest dogma in the Roman 
Church has not had half a century of official existence. 
And yet how many contrary interpretations have arisen 
out of this very dogma, which more than any other seemed 
destined to secure the absolute unity of the Church ! 



4 Liberal Christianity 

tain number of essential principles which are 
common to all its adherents, and to which 
their individual varieties attach themselves. 
These are the principles which constitute its 
moral unity and which distinguish it from the 
other religious systems of our time. 

The first of these principles, and one which 
may rightly be considered fundamental, is that 
religion does not consist in an acceptance of a 
body of metaphysical doctrines or dogmas, but 
in a religious attitude of the soul, manifested 
in a corresponding moral life. Hence, in fact, 
proceed its broad intellectual tolerance and 
its willingness to welcome different individual 
opinions. Liberal Protestantism is, first of 
all, Protestantism opposed to authority, to 
intellectual servitude in any shape, and to 
obligatory creeds. For, once grant that what 
regenerates man and, by rescuing him from 
spiritual death or preserving him from evil, 
saves him, is neither acceptance of certain 
theological doctrines, such as the Trinity, or 



Genesis of Liberal Protestantism 5 

Predestination, nor the practice of certain rites 
or sacraments, such as the Mass or Confes 
sion, and it becomes evident that there is no 
longer any reason for imposing these doctrines 
and other similar ones or making it obligatory 
to partake of such sacraments. What is needed 
is to develop in oneself and to spread abroad 
those principles of religious and moral life 
which illumine, raise, and strengthen the mind 
and the will. But moral consent and accept 
ance of religious faith cannot be obtained by 
force ; they require free persuasion, instruction, 
spiritual propagandism and the hallowed con 
tagion of the true and the good. 

Liberal Protestantism is thus, as its name 
implies, a religion of spiritual freedom. It 
arose and has grown with liberalism and 
tolerance, those exquisite flowers of high 
mental culture, the noble efflorescence of the 
human soul, the harbingers of spiritual progress 
wherever they flourish. If, however, liberalism 
forbids any coercion in the mental sphere, it 
does not follow that a liberal is so far indiffep* 



6 Liberal Christianity 

ent that, for him, all doctrines are equally good. 
He has preferences ; he subscribes to some and 
rejects others. He believes in the salutary 
influence of what he looks upon as the truth 
and in the baleful consequences of error. 
Although he does not arrogate to himself 
the right to impose truth or to persecute error, 
it is his bounden duty to propagate the one 
and to combat the other by lawful means. 

>ifferencebe- Liberal Protestantism is not merely Pro- 
testant Liberalism. A moderately orthodox I 



nd Protestant . 

believer may practise liberalism ; he will not 



1 A strictly orthodox believer cannot be liberal without 
inconsistency. For orthodoxy in every church proclaims 
itself to be that divine truth which alone is able 
to ensure salvation. It is impossible to hold such a 
doctrine and yet to admit the lawfulness of various 
doctrines within the religious society. The expression 
(moderately orthodox) is contradictory ; a man cannot, 
on his own authority, make a choice in the body of re 
vealed truths without substituting his own personal 
authority for that of divine truth. By such a term I mean 
those who naively look upon themselves as orthodox, 
without accepting dogma in its entirety, and who, in spite 
of themselves, come under the influence of liberal ideas. 



Genesis of Liberal Protestantism 7 

thereby become a Liberal Protestant. Use 
has given to this appellation a more definite 
meaning. What in French-speaking countries 
is termed Liberal Protestantism, what is named 
elsewhere Broad, Modern, or Progressive 
Protestantism, is not only liberalism in the 
matter of dogma or of doctrine, it is also a 
body of convictions, differing from the tra 
ditional doctrines of the Protestant Churches, 
but none the less looked upon by their ad 
herents as the expression, at once more faithful 
and better suited to the present times, of the 
primitive spirit both of the Reformation and 
of the Gospel. The chief characteristic of 
Liberal Protestants is that they are independent 
of the authority of tradition in their respective 
Churches, claiming, nevertheless, to remain 
faithful to the fundamental principles of the 
Reformation and of the Christian religion as 
taught by Jesus Christ, not, indeed, by repro 
ducing these principles in a servile manner 
and in the historical garb they wore at their 
first appearance, but by developing and 



8 Liberal Christianity 

perpetuating them in accordance with the 
needs of the present evolution of society and 
civilisation. This is precisely what we have 
now to elucidate ; our contention can only be 
rightly understood in the light of history. 
The historical genesis of Liberal Protestantism 
will help us to understand its raison d'etre, 
and to recognise in it the natural and logical 
outcome of the evolution of Christianity in 
modern times. 

he existence Modern Liberal Protestantism arose out of 

F Liberal Pro- 

stantism traditional Protestantism, by virtue of the same 

istified by its 

causes which, in the sixteenth century, made 
the Reformation proceed out of the Catholic 
Church. It is not, as ill-informed judges are 
sometimes pleased to proclaim, the result of 
caprice, of the imagination of individuals, or 
the negations of a few theologians eager for 
change. 

The Reformation of the sixteenth century 
was the product of the Renaissance. When 
once the Renaissance had made known the 



Genesis of Liberal Protestantism 9 

original texts of the oldest Christian writings, 
and, above all, had introduced new and better 
methods of reading and interpreting them, the 
contrast between the teaching and the institu 
tions of the Catholic Church on the one hand, 
and the teaching and narratives of the Bible 
on the other, called forth the righteous indig 
nation of those who were both learned and 
pious. It was in the name of the Bible and 
primitive Christian truth at last recovered in 
documents worthy of credit, that they also 
took up the work of reform, vainly called for 
during two centuries by the best and most 
pious theologians and churchmen. To the 
authority of the Church, the guardian of 
venerable tradition, they opposed the authority 
of the Bible, which became henceforward the 
basis of Protestantism. 



When we thus go back to the beginnings The Bible, an 

& historical 

of the Reformation, we find that the Bible authority at 

the Keforma- 

was for the Reformers, first and foremost tion - 



an historical authority. The Church of the 




io Liberal Christianity 

sixteenth century, as voiced by its Bishops, 
Popes and Councils, claimed to have faithfully 
preserved Christian truth and the means of 
grace granted by God in Jesus Christ to sinful 
humanity. The Reformers answered: "The 
oldest and most authentic documents which 
have preserved the teaching of Christ and the 
Apostles bear witness to the falsity of such a 
claim. Christian truth and the means of grace 
are there seen to be quite other than in the 
Catholic Church. Elementary good sense bids 
us trust the direct and immediate teaching of 
Christ and His Apostles rather than that of the 
Church, separated from its Founder by fifteen 
centuries. The tradition it embodies is now 
nothing short of a terrible perversion of true 
Christianity." 

What was new and epoch-marking in this 
thesis? Not the fact of looking upon the 
Bible as the depository of divine revelation, 
the sacred book in which the Christian truths 
are to be found ; the Catholic Church did not 
deny that. The main position of the Reformers, 



Genesis of Liberal Protestantism n 

what ultimately led them to revolt against the 
Church, was simply this : the witness of the 
Bible is of more value than the voice of tradi 
tion, as heard in the Church, to teach us what 
manner of salvation Jesus Christ brought to 
men ; in other words, the historical authority 
of the Bible is superior to that of tradition. 

By the force of circumstances Protestants it becomes an 

infallible 

were soon led to carry to its extreme conse- authority. 
quences this principle of the authority of the 
Scriptures. The first Reformers had exercised 
a certain freedom of judgment in their inter 
pretation of the Bible ; they made a distinction 
between the human elements, coming from 
the authors who drew up the different parts, 
and the divine substance of revelation itself. 
Luther used to say : " The word must be 
believed for its own sake, not for the sake of 
the preacher, even were it preached by all 
the angels," and he himself did not scruple to 
style the Epistle of James "an Epistle of 
straw." Impelled by Catholic controversialists, 



12 Liberal Christianity 

the disciples of the Reformers came at last to 
drop the distinction. The Bible, in its entirety, 
became in their eyes " The Word of God," a 
document divinely inspired from beginning to 
end, and, therefore, infallible. The Bible was 
not only the immediate witness of revelation, 
it now became the actual text of that revela 
tion dictated by God, final, complete, delivered 
once for all, an infallible authority to be set up 
against the infallible authority of the Church. 

The Reforms- But, in institutions as in ideas, there is an 
founded on inner logic more powerful than the simple 

freedom of en- . 

quiryandthe formal logic or party-men. Ihe more men 

religious 

supremacy of strove to magnify the authority of the Bible 

the individual 

conscience. as against Catholic controversialists, the more 
they brought into light other fundamental 
principles of the Reformation, which had in 
spired the pioneers of Protestantism, although 
they had had no clear understanding of their 
true nature and immense import : the prin 
ciples of the freedom of enquiry and of the 
religious supremacy of the individual con- 



Genesis of Liberal Protestantism 13 

science. By taking their stand on the Bible 
in their revolt against Bishops and Popes, they 
were firmly convinced that they were opposing 
the authority of God to the authority of men. 
Yet, by what right had they taken so bold a step ? 
In whose name, by virtue of what principle, 
had they proclaimed the duty of Christians 
to break with the accredited representatives of 
the Christian Church ? It was, as stated above, 
in obedience to the evidence of reason, because 
their minds, better instructed, could not but 
recognise that the direct witness of the sacred 
writings was obviously worthier of credence 
than the utterances of Popes or Bishops in the 
sixteenth century as the means of learning the 
real work and teaching of Jesus Christ. What 
is Luther's last word, his final argument, when, 
at the Diet of Worms, he refuses to recant, 
despite the threats of the Emperor, the Pope's 
legate and the princes of the Church to compel 
him ? "If you do not convince me by the 
witness of the Scriptures or by conclusive 
arguments, I cannot and will not in anywise 



14 Liberal Christianity 

recant ; for it is a perilous thing to act against 
one's own conscience" What was the final 
sanction of the authority of Holy Scripture 
for the first French Calvinists? Was it not 
" the witness and inner working of the Holy 
Spirit," that is, the intimate and profound 
harmony of the individual soul with the truth 
which commands assent ? 

Doubtless the Reformers with one accord 
humiliate man's reason and proclaim the 
powerlessness of the conscience when aban 
doned to its own resources. They are 
intimately persuaded that the force of truth 
and life which impels them does not proceed 
from themselves ; they recognise in it the grace 
of God and the spirit of Christ acting through 
the medium of Holy Scripture brought once 
more to light. But it is none the less their 
reason and their conscience which warrant this 
action, for the only fact they can point to in 
proof of the divine nature of the truth they 
are proclaiming is the cogency with which it 
commends itself to their mind and its holiness 



Genesis of Liberal Protestantism 15 

as felt by their conscience. In spite of all 
their assertions to the contrary, they cannot 
do otherwise than appeal to the reason and 
conscience of their contemporaries, to freedom 
of enquiry. 

This imperative necessity becomes still more 
visible when the disciples of the Reformers are 
arguing with Catholic controversialists. Holy 
Scripture is their sole authority; it becomes 
henceforth the one infallible consignment of 
divine revelation. But Holy Scripture must 
be interpreted. The Old Testament is written 
in Hebrew, the New Testament in Greek. In 
order that Christians in the sixteenth century 
may know what it contains, they must have it 
translated and explained a difficulty easily 
overcome 1 Translations and commentaries 
soon abound. But what happens now ? 
Translations and commentaries are not at one. 
We all know that if, to a class of twenty 
pupils, the teacher dictates the words of a 
German or French exercise, no two transla 
tions out of the twenty will be exactly alike. 



1 6 Liberal Christianity 

How much more will this be true in the case 
of the Bible, the text of which is so extensive, 
complex, and, in many places, uncertain. 

The Bible is infallible. Granted; but still 
we must ascertain what it teaches in order 
to know what Christians must do and believe. 
Who shall decide between the different 
translations and interpretations? Here the 
Catholic Church regained all her superiority 
from the standpoint of faith based on autho 
rity. The interpretation of the Scriptures, she 
asserted, must be warranted by the Church ; 
she only is competent, being, as she is, the 
guardian of tradition, which alone enables us 
to understand and to complete the sacred text. 
The Protestants, to be sure, had little difficulty 
in showing the absurdity of such a claim, and, 
further, the inadmissibility of the interpreta 
tions given by the Church. But how were 
they to prove the superiority of their own in 
terpretations, and, above all, how were they to 
choose between the numerous varieties which 
presented themselves ? It is evident that here 



Genesis of Liberal Protestantism 17 

again they were forced to appeal to reason in 
order to solve their difficulties. The only way 
to establish the merit of a translation or of a 
commentary is to prove it by philological, 
grammatical or historical arguments. The 
Protestants did not neglect this method. 
Thus, in the last resort, the basis of Christian 
truth became the knowledge of the translator ; 
this was the only guarantee one could have of 
possessing a right understanding of divine 
revelation. 

The leading part taken by reason and free 
enquiry in Protestantism is still further 
attested by the efforts on the part of Pro 
testants to sum up their beliefs in profes 
sions or confessions of faith. In face of 
the numerous theological and ecclesiastical 
varieties which had sprung from the Reforma 
tion, the political authorities desired to know 
precisely what were the doctrines held by 
the leading bodies with which they were 
conferring ; the Churches already formed 
wished to ascertain under what conditions 



1 8 Liberal Christianity 

they might form an alliance. The question was 
now no longer simply to translate, but to set 
forth what was essential in God's revelation. 
Since the Bible is made up of books vary 
ing greatly in origin, since, moreover, it is 
not "a book written by one and the same 
author, but a collection of works originally 
independent of each other and emanating 
from many authors, it contains a great 
number of incompatible doctrines and ideas. 
Thus there was here ample matter for dis 
agreement among those who desired to reduce 
its teaching to a certain number of funda 
mental articles. 

Further, it must be remembered that the 
first Reformers, so bold in their revolt against 
the institutions and rites of the Roman 
Church, had proved extremely conservative 
in the matter of dogma. Most anxious as 
they were to show that their opposition to 
the ecclesiastical authorities, now no longer 
faithful to their mission, was not the work 
of heretics, they had clung to the orthodox 



Genesis of Liberal Protestantism 19 

dogmas even more ardently than the Catholic 
Church of their day. In this they were still 
in bondage to the authority of that very tradi 
tion which they were elsewhere so vigorously 
casting off; having as yet only an inadequate 
knowledge of the history of dogma, neither 
they nor their successors ever doubted that 
the principal dogmas long ago promulgated 
by the (Ecumenical Councils were the faithful 
expression of the Christian faith, and that 
consequently they were in harmony with the 
teaching of the Bible. 

When, therefore, the disciples of the 
Reformers summarized their beliefs in confes 
sions of faith, they introduced into them the 
principal dogmas of (Ecumenical tradition 
side by side with the specific doctrines of 
the Reformation, the whole being placed 
under the aegis of the authority of the Bible. 
The more enlightened among them were not 
long in perceiving that a fair number of these 
dogmas were either foreign or contrary to 
the teaching of the Bible. They tried to 



20 Liberal Christianity 

correct them out of loyalty to the Bible. 
Dogmatic and Biblical confessions of faith 
were thus multiplied in the bosom of Pro 
testantism and became the subject of endless 

controversies intended to establish their re- 

* 

spective claims. In all these controversies 
to what could appeal be made ? Once more, 
to exegesis, dialectics, argumentation, reason. 
The authority of the confession of faith 
untimately rested upon reason. And those 
very theologians who, in theory, most flouted 
reason were not the least given to make use 
of it in practice. 

The time arrived at last when, thanks to 
the advance of the philosophic spirit since 
Descartes, the more enlightened among 
Protestants came to understand that this 
same human reason the limitations of which 
were continually being pointed out by the 
help of arguments which reason alone could 
furnish, and to which, nevertheless, men were 
ever appealing to justify themselves was also 



Genesis of Liberal Protestantism 21 

one of God's gifts, the faculty which, in His 
Providence, He had ordained to enlighten 
men and to enable them to discern truth 
from error. A first embodiment of Liberal 
Protestantism came into being in the shape 
of Rationalism ; and the principle of freedom 
of enquiry, inherent to Protestantism, at last 
became conscious of its own power. 

As yet the notion of the infallibility of 
the Bible was too deeply rooted in men's 
minds to disappear at once. The evolution 
of religious beliefs is always and everywhere 
a slow process, because these beliefs are con 
cerned with men's most sacred interests. At 
first Rationalistic Protestants strove to de 
monstrate that the teaching of the Bible was 
always in agreement with the requirements 
of reason. With this end in view most 
ingenious and, at times, naive combinations 
were elaborated. Prodigies of exegesis were 
wrought in order that all the narratives of 
the Bible might be made to appear rational. 
It is easy to smile at them now ; it would 






22 Liberal Christianity 

be more just to acknowledge the important 
services rendered by Rationalism in preventing 
the deplorable divorce of religion and reason. 
The first and most decisive step had now 
been taken : the authority of reason, even in 
the domain of religion, was admitted ; all else 
was to follow of necessity. 

istoncai New spiritual changes were taking place 

olution un- . 

ids the in- in our occidental world which were soon to 

irent prin- 

pleeofthe find their counterpart in religious thought. 
The new astronomy completely overthrows 
the old ideas about the universe, inherited 
from antiquity, and which till now had held 
the field. The rising natural sciences, ex 
perimental physics and chemistry, substitute 
for the ignorance of former days a new con 
ception of nature. Philosophical criticism 
saps the foundation of the older metaphysics, 
and on its ruins founds the sovereignty of 
the autonomous conscience. The revolution 
overthrows the old social order of things and 
proclaims the rights of man. Lastly, history, 



Genesis of Liberal Protestantism 23 

bringing back to light the civilisations of 
antiquity, and discovering the non-Christian 
races, gives birth to a new conception of 
humanity. 

How could the infallibility of the Bible 
have withstood such onslaughts ? The books 
of the Bible, written in antiquity, reflect the 
conceptions which were current in that part 
of the ancient world in which they were 
composed. For the Bible the earth is the 
centre of the universe, and heaven a region 
situated above the earth ; possessing no know 
ledge of the laws of physics and chemistry, 
the Bible looks upon the realm of nature as 
miraculous ; only a small portion of the world 
is familiar to it, and of mankind, outside the 
limited circle of its own horizon, it knows 
nothing. Thus it comes that the Bible con 
tains countless errors in science, giving us, in 
the matter of the creation, the composition of 
the world, and the history of humanity, 
accounts which are irreconcilable with the 
best established conclusions of the natural 



24 Liberal Christianity 

sciences and with a comprehensive view of 
history. 

When once enlightened Protestants had 
acknowledged de jure the authority of reason 
as their predecessors had sedulously main 
tained it de facto, the result of such a conflict 
could not remain doubtful. Just as Luther 
at Worms had said to the representatives of 
religious authority : " I will not recant unless 
you convince me of error, for it is a perilous 
thing to act against one's own conscience " ; 
so too every consistent Protestant must needs 
say to those who were bringing forward the 
teaching of the Bible as an answer to the 
sure results of the new sciences : I cannot 
surrender my convictions, unless you convince 
me by fair arguments that I am in the wrong ; 
I cannot act in opposition to my conscience. 

And, indeed, those who among Protestants 
still hold to the infallibility of the Bible are 
daily becoming fewer. Does this imply that 
Protestants have therefore given up the very 
principle upon which the Reformers had built? 



Genesis of Liberal Protestantism 25 

Not in the least. What they have given up is 
that false and inferred notion of the autho 
rity of the Holy Scriptures which the insuffi 
ciently informed disciples of the Reformers 
professed, namely, that the Bible is made up 
of the literal words of divine revelation, dic 
tated by God, and that it contains no error. 
They have returned to the original Protestant 
principle of the authority of Scripture, to its 
historical authority, as legitimate to-day as it 
was at the beginning of the sixteenth century. 
To-day, as then, the Protestant justifies his 
opposition to Roman Catholicism by taking 
his stand on the Bible, and that because the 
Bible furnishes us, to-day as then, with the 
only authoritative record of the teaching and 
work of the prophets, of Jesus and His first 
disciples. When we want to know what is 
really Christian, we refuse, to-day as in the 
sixteenth century, to subordinate the direct 
and original testimony of the Biblical writings 
to the tardy tradition of the Roman Church, 
represented by her Councils and Popes, and 






26 Liberal Christianity 

when the two teachings disagree, we unhesita 
tingly maintain that preference must be given 
to the Biblical record. It was not otherwise 
at the dawn of the Reformation. 

But, while thus retaining at its basis the 
principle of the authority of the Bible, as the 
historical witness to the sayings and life of 
Christ, modern Protestantism, enlightened by 
experience, proclaims without reserve the autho 
rity of reason and conscience in the religious and 
moral life. 1 And in this Liberal Protestants 
are persuaded that they are remaining faithful 
to the true spirit of Protestantism, seeing that, 
from the beginning, the Reformers were obliged 
to appeal to the deep and intimate evidence of 
truth and to the sovereignty of the conscience 
as the ultimate justification of their work, and 
that, at all times, Protestants have been found 

1 It is evident as the rest of this study will sufficiently 
prove that by " the authority of reason and conscience " 
Liberal Protestantism does not mean the authority of a 
reason and a conscience untrained and devoid of all educa 
tion. It obviously refers to our present reason and con 
science, the product of centuries of education in the race 
and of the experience of former generations. 



Genesis of Liberal Protestantism 27 

making a loyal use of the weapons of reason to 
confound their enemies and propagate their 
own doctrines. 



The wide space which we have just devoted Liberal Pro 
testantism 
to historical statements enables us to see that applies the 

principles of 

we are not departing from Protestant tradition the Reforma 
tion with 

when we assert the authority of reason and p ater consis - 

J tency. 

conscience in the realm of religion and merely 
proclaim the historical character of the autho 
rity of the Scriptures. Nor, in fact, do the 
great majority of Protestants in these days act 
otherwise, not even those of them who imagine 
they profess doctrines in agreement with the 
old confessions of faith. There are hardly any 
among them who do not set aside what in 
the Bible seems to them contrary to reason 
or what is condemned by their conscience. 
Now, as soon as the teaching of a religion is 
rejected at any single point in the name 
of reason, the authority of that religion 
becomes subordinated to the authority of 
reason. 



28 Liberal Christianity 

in this legitimate and logical evolution of 
Protestantism, the chief characteristic of con 
temporary Liberal Protestantism is its greater 
consistency in applying the principles which 
we have just elucidated. If, in their dealings 
with Catholicism or even Protestant dogmatic 
orthodoxy, Liberal Protestants continue before 
all else to lay stress upon the historical autho 
rity of the Bible, in order to confound the 
ever-recurring claims of the Roman Church 
or of catholicising orthodoxy to represent the 
only genuine Christianity, in their own reli 
gious and moral life they staunchly uphold 
the sovereign authority of reason and con 
science, and this they profess loyally without 
feeling the need of taking shelter behind con 
cessions to traditional ideas respecting the 
supernatural inspiration of the Bible. 

Of course their attitude towards the Bible 
is one of deep veneration and real gratitude, 
but they can no longer look upon it as a book 
essentially unique and distinct from all the 
other literary productions of the past. Just 



Genesis of Liberal Protestantism 29 

because, in their eyes, the Bible is before all 
else a historical record, it is, in the full accepta 
tion of the term, a human book, subject, like 
every other book, to the inexorable conditions 
of all human works. Passionately desirous to 
find its true meaning and bearing, they study 
it with every instrument which modern his 
torical science and historical criticism place 
at their disposal. And, while they recognise 
that much is still uncertain or undecided in 
many of the positions of Biblical criticism, they 
cannot help accepting those of its conclusions 
which are well established. The Bible has 
thus come to be for them a twofold collection 
of Jewish or Christian books, originally inde 
pendent of each other, and never meant by 
their respective writers to be gathered together 
into a single whole. By the simple fact, these 
books, going back to very different periods, do 
not always agree in their teaching or in their 
statements. A large number of them were re- 
edited in accordance with the literary habits of 
antiquity before assuming their final shape in 



30 Liberal Christianity 

the Canon as we now have it. The majority are 
not the work of the authors to whom they are 
attributed. Frequently it is difficult for us to 
arrive at their real text and true meaning. 
For a long time the limits of the Biblical col 
lection were uncertain, some Canons including 
certain books which others definitely rejected. 
Almost all the narratives of the Bible come 
from the pen of writers who did not themselves 
witness the events which they record, but who, 
only having received them from a more or less 
faithful tradition, relate the facts in accordance 
with their own ideas. 

In a word, the books of the Bible were 
subject to the same vicissitudes as the writings 
of antiquity in general. Nothing distinguishes 
them in this respect from the other literary 
works of ancient times, or rather they were 
even more subject to change than many other 
classical works, later in date and less exposed 
to alterations due to current opinion. How 
then shall we continue to speak of an inspira 
tion peculiar to the Bible, and the exclusive 



Genesis of Liberal Protestantism 31 

privilege of writers raised, by divine interven 
tion, above the natural conditions of their time 
and environment ? 

How, on the other hand, can we still claim 
to invest these books, so different in origin 
and so dubiously grouped together, with the 
character of exclusive channels of divine 
inspiration to the detriment of all the other 
historical, religious or moral writings of man 
kind, of those even in which we find the 
highest teaching, the loftiest aspirations, the 
noblest transports of the human soul ? As 
suredly such claims can no longer be made by 
thoughtful men who have definitely given up 
the dogma of the magical inspiration and infal 
lible authority of the Holy Scriptures. Modern 
Liberal Protestantism, guided by the history of 
religions no less than by historical criticism, 
has ceased to claim for the writers of the 
Bible any exclusive and supernatural inspira 
tion, either general or partial. If there are a 
great many pages in the Bible penetrated by a 
breath of the very deepest religious and moral 



32 Liberal Christianity 

inspiration, this inspiration does not differ in 
nature from that which, in every age, and in 
all the societies of the past, has raised thinkers, 
noble artists, poets, heroes of conscience, or 
great benefactors of humanity, above the 
miserable conditions of human mediocrity, and 
which, in the mystery of its inexplicable origin, 
is everywhere and at all times the divine agent 
of the slow ascent of humanity towards a 
higher life. 

Will the Bible, then, be for modern Liberal 
Protestantism nothing but a historical record, 
good enough to confound the claims of the 
Roman Church, adequate, when checked by a 
discriminating historical criticism, to inform us 
as to the work and teaching of the prophets 
and Jesus, but divested of all supernatural 
attributes and special authority? 

Well! even were the Bible nothing else, 
would not that suffice to ensure for it a 
position of the very highest importance ? For, 
without it, we should probably not even 
know that Jesus ever lived, and we should 



Genesis of Liberal Protestantism 33 

be wholly unacquainted with His sayings 
and life. 

But, again, there is this further consideration. 
If, in the eyes of modern Liberal Protestantism, 
the collection of literary productions which we 
name the Bible is invested with no super 
natural halo and is the result of no magical 
inspiration marking it off from all other 
literary works, this entirely human Bible, for 
the very reason that it is truly and deeply 
human, stands out as one of the most wonder 
ful and precious of productions, because it 
preserves the record of the noblest and holiest 
religious experiences which the human race has 
handed on to us those, namely, of the prophets 
of Israel, and more especially of the greatest 
of them all, Jesus the Christ. This it is which 
constitutes the value of the Bible for us. It is 
through the Bible and in its pages alone that 
we are reached by those splendid minds, those 
matchless pleaders for justice, those heroes of 
indomitable hope and moral fortitude, those 
souls whose piety was so pure and holy that 



34 Liberal Christianity 

the mere fact of our listening to their exhorta 
tions and entering into their thoughts suffices 
to awaken new energies in our spiritual life. 

The Bible is not only for us the record of a 
history which it is all-important that we should 
know'. It is, further, at least in its best and 
most beautiful pages, a never-failing source 
of religious and moral education. According 
to the fine traditional expression it is the book 
of " edification " that is to say, of the building 
up of our moral being : it strengthens and 
fosters all that is good and healthy in us. 

That is why we continue to found our 
religious education and that of our children 
upon the Bible, without thereby excluding 
any other source of moral or religious life. If 
the Bible has preserved for us noble spiritual 
experiences, these are not to do away with the 
religious experiences passed through elsewhere 
than in Israel or among the first Christians. 
Wherever a generous thought is to be gleaned, 
a great and noble example admired, a precept 
of wisdom or virtue imbibed, a source of healthy 



Genesis of Liberal Protestantism 35 

active devotion drawn from, we have at heart to 
avail ourselves of these benefits, whatever be the 
race, religion, or philosophy whence they come 
to us. The only condition required for them 
to become sources of inspiration to us, is that 
they be justified by our reason and sanctioned 
by our conscience ; for what is irrational or 
condemned by our conscience can in nowise be 
for us an element of religious or moral life. It 
is not because they are in the Bible that we 
meditate upon the exhortations of the prophets 
or the appeals of Christ ; we do so because 
they are supremely beautiful and beneficent. 
And it is because we find them in the Bible 
that we turn to it, with the feeling, how 
ever, that we are quite free to condemn and 
reject anything which, in this same Bible, 
shocks our reason or is repugnant to our 
conscience. 



Liberal Protestants mean to be freethinkers Liberal Pro- 

. testants mean 

in the full and true acceptation ot the term to be free 

thinkers and 

that is to say, men who think freely, not free believers. 






36 Liberal Christianity 

professed unbelievers. They mean to be free 
believers that is to say, men who, in the realm 
of the moral life and in the vast domain beyond 
the ken of positive science, found their beliefs 
on free enquiry and moral experience. They 
have thus the firm assurance of being the 
continuators of the Reformation, for the latter 
was no religious revolution ended once and 
for all in the sixteenth century, a terminus ad 
quern beyond which it is henceforth forbidden 
to advance ; it was rather the proclamation of 
a principle which must engender its legitimate 
consequences, the terminus a quo of an evolu 
tion, the progress of which must needs be 
correlated to that of general civilisation. To 
be a Protestant is not to adhere to the doc 
trine of Luther, Calvin, or any other founder 
of the Protestant Churches. It means being 
inspired by the principles which were the 
raison d'etre of their work, independently of 
their personalities, and which are destined to 
produce natural fruits in proportion as they 
become more and more openly displayed, and 



Genesis of Liberal Protestantism 37 

as those who hold them become more and 
more clearly imbued with them. 

The supremacy of reason and conscience in Fundamental 

. . principles of 

religious matters as in all the other depart- Liberal Pro- 

testantism. 

ments of spiritual life, the historical authority 
of the Bible freely studied with all the resources 
furnished by science and apart from all 
sectarian prejudice, such are the fundamental 
principles of Liberal Protestantism : it will 
now be our task to enquire into their appli 
cation. 



II 

LIBERAL PROTESTANTISM FOUNDED ON 
RELIGIOUS EXPERIENCE 

IT IS THE MODERN EXPRESSION OF THE 
CHRISTIAN RELIGION 

ermine TRUE Christianity is the religion of Christ, 
i tTe reii gion the religion which Jesus taught and lived, not 

iught and 

vedby the one which, later on, His disciples built 

hrist. 

around His person and work. One feels some 
reluctance in pressing so elementary a truth ; 
and yet one cannot choose but do so, since 
it has continually been disregarded by the 
Churches. 

No one would dream of identifying the 
philosophy of Socrates with that of the Neo- 
Platonists, although the latter is, in the history 
of ancient thought, the final embodiment of 
the spiritual evolution initiated by Socrates. 
Now, to be a Christian is to be a disciple of 
Christ; and in order to ascertain in what 

38 



Religious Experience 39 

measure one is really and faithfully a disciple 
of Christ, one must know what Christ taught, 
did, and required of His hearers that they 
might become His disciples. 

History, studied according to the scientific 
method, has confirmed what common-sense 
revealed to the men of the Renaissance, and 
what the Reformation of the sixteenth century 
established as the foundation of Protes 
tantism : this indispensable acquaintance with 
the teaching and work of Christ can only 
be drawn from the oldest written documents 
which we possess concerning the beginnings of 
the Christian religion, that is, in the books of 
the Bible. Such is essentially the Protestant 
position. Further, this historical witness of 
the Bible must be studied with all the resources 
of reason, under penalty of being misunder 
stood. This also is absolutely in accordance 
with the spirit of Protestantism. So much 
we have shown in the preceding pages. 

Liberal Protestantism has been loyally 
animated by these principles. Not only has it, 



40 Liberal Christianity 

long since, refused to acknowledge as faithful 
expressions of Christianity the dogmas of the 
Catholic Councils, notwithstanding the un 
doubted historical or even religious value of 
many of these dogmas, because it deems 
them irrational and utterly foreign to the 
original teaching of Christ. Not only has it 
thrown off the yoke of the Protestant con 
fessions of faith, because a thorough examina 
tion of them proved that they too by no 
means faithfully reflected the teaching of 
Christ. But further, owing to the immense 
results reached by the historical and philological 
sciences during the nineteenth century, it has 
recognised that in the Bible itself there are 
many doctrines which come neither from the 
prophets, nor from Jesus, and which conse 
quently are not to be considered as the 
faithful expression of the teaching of 
Christ. 

This is a point which clearly differentiates 
Liberal Protestantism from the other forms 



Religious Experience 41 

of Protestantism, and which it is therefore HOW and in 

what measure 

important to examine closely. On the one it is possible 

to know the 

hand, the study of the Old Testament has teaching of 

J Jesus. 

demonstrated, in a most striking manner, that 
the grand conception of spiritual and ethical 
monotheism, that imperishable glory of the 
Jewish race in the history of humanity, was 
the work of prophets, of religious, moral, and 
social reformers, who ceaselessly waged war 
against the idolatry, superstition, immorality, 
and national apostasy of their people, and not 
the achievement of legalists, or of rabbis and 
doctors, who, on the contrary, attempted, under 
ritual observances, casuistry, and formalism, 
to stifle the breath of life called forth by 
the prophets. On the other hand, the study 
of the New Testament has shown, no less 
clearly, that the greater number of books 
therein contained in nowise directly re-echo 
the words of Jesus, but only the speculations 
which arose about the Christ in the minds of 
men who had never either seen or heard Him. 
Of course we do not mean to bring forward in 



42 Liberal Christianity 

this place the latest hypotheses of criticism, 
destined shortly to be succeeded by others, as 
though they were well-established truths. We 
are here referring to facts universally acknow 
ledged by all those who have studied these 
questions without party bias. 

It is certain that it is not in the Apocalypse 
that we find the teaching of Jesus. The 
Apocalypse is the work of an entranced seer, 
who describes what he has learned when in a 
state of ecstasy, not what he has heard from 
Jesus. Nor again is it in the Epistles of 
the apostle Paul. Paul never saw Jesus, 
never heard Him ; he has learned the little he 
knows concerning Him from other apostles. 
Indeed, in the Epistles which have come down 
to us bearing his name, hardly one or two 
sayings of Jesus are to be found. However 
admirable his letters may be, they only contain 
speculations of the apostle or his disciples 
regarding Christ, and nothing emanating 
directly from his Master. We are obliged to 
confess that the same is true of the author of 



Religious Experience 43 

the Fourth Gospel. It is a growing belief 
among critics that this Gospel is not the work 
of the apostle John, to whom it has been attri 
buted by the Church on a mere hypothesis which 
nothing justifies. Those even who have 
faithfully adhered to this traditional error are 
almost unanimous in agreeing that the apostle 
John wrote this Gospel in his extreme old age, 
after he had come strongly under the influence 
of the Jewish- Greek philosophy of his time. 
What, then, becomes of the historical accuracy 
of his statements ? Besides, we must make our 
choice : the teaching of Jesus cannot have 
been at once what it is said to have been 
in the First Three or Synoptic Gospels, and 
what it is reputed to have been according to 
the Fourth Gospel. Jesus cannot have taught 
at once the ideas of Paul and of John, those 
of the Epistle to the Hebrews and of the 
Apocalypse. They are too dissimilar, at times 
even contrary, to be the echo of one and the 
same preaching. 

Liberal Protestantism has thus learned to 



44 Liberal Christianity 

discriminate between the teaching of Jesus 
and that of the most illustrious doctors of 
primitive Christianity, Paul and the Fourth 
Evangelist, who founded Christian theology 
upon the person of Christ, but have not 
handed down to us, and indeed could not have 
transmitted, the very words of Jesus. The 
religious and moral greatness of their work 
is in nowise diminished thereby, but their 
value, as historical witnesses, is other than 
had been imagined by the interpreters of 
yore, less favourably equipped to study the 
past 

The only books of the New Testament in 
which we can really find the history and 
teaching of Jesus are the Three Synoptic 
Gospels, bearing the names of Matthew, 
Mark, and Luke. Even these we must study 
with discrimination, for it is well known that 
they were not written by immediate disciples 
of Jesus. Mark and Luke, according to the 
tradition of the Church herself, were disciples 
of the apostles Peter and Paul. As for our 



Religious Experience 45 

Gospel of Matthew, it is universally admitted 
that, in its present form, it is not the work 
of the apostle Matthew, but a writing com 
posed with the help of older documents, one 
only of which perhaps goes back to an apostle. 
We should, in consequence, be grievously 
mistaken were we to imagine that in these 
Gospels we find a complete and ever faithful 
transcription of the actions and words of 
Jesus. Their authors confined themselves to 
putting down in writing what they knew 
about Jesus, more than half a century after 
His death, basing their narratives upon the 
traditions which they had culled either in 
earlier written documents or from the oral 
discourses of their predecessors. Everyone 
knows how easily accounts intrusted to 
tradition become distorted. It is there 
fore certain that many errors, inaccuracies, 
and legends have crept into their nar 
ratives. Moreover, such must have been 
the case, seeing their accounts frequently 
disagree. 



46 Liberal Christianity 

In spite of this fact, by a synoptic com 
parison of these Three Gospels we may, 
nevertheless, succeed in reconstructing the 
essential features of the person of Jesus, of 
His teaching and work. For here we are 
dealing with writers who made no conjectures 
about Jesus, as did Paul and the Fourth 
Evangelist, but who simply tried to narrate 
what they knew concerning Him. To be 
sure, their accounts reflect more or less the 
tendencies of each ; they are more or less 
conservative, liberal, or emancipated from 
Jewish traditions. But this is true of most 
other historians in all ages. The personality 
of the narrator always colours his mode of 
depicting men and things. It is enough, in 
order to convince one's self of this, to read 
even nowadays the report of the same event 
in a conservative or radical newspaper. The 
task of historical criticism precisely consists 
in bringing out the real facts, from these 
diversely coloured reports, of which they are 
the varying pictures. 



Religious Experience 47 

It is therefore wholly erroneous to say that 
we can know nothing of Jesus and His 
teaching. The truth is that we do not now 
possess, and indeed can never reach, an exact 
and absolutely accurate knowledge of the 
details of the public life of Christ nor of the 
actual words which He uttered : the fact alone 
that Jesus spoke in Aramaic, and that His say 
ings have only reached us through Greek trans 
lations, might suffice to convince us of this. 
Let us, then, beware lest we handle the Gospel 
message as though we were dealing with a 
shorthand account of the preaching of Jesus, 
or with notes coming to us from His im 
mediate hearers. Our Gospels contain many 
words which Jesus never uttered, and many 
narratives which are pure legends. Let us 
not complain, for this it is which lends its 
power to the Gospel. Had Jesus committed 
His teaching to a catechism, or summed up 
His preaching in a series of precepts, as in a 
code, the letter would very soon have killed 
the spirit, and while possessing the outward 



48 Liberal Christianity 

form of His message, we should have lost its 
inner substance. 

Now this inner substance of the Gospel, 
the spirit of Christ that is to say, the guiding 
principles, the living forces of the Gospel we 
do actually possess and clearly discern in the 
record of the Synoptic Gospels. Nay more, 
we discern them all the better for our having 
come to see what uncertainty surrounds the 
actual letter of the documents. That is why 
Liberal Protestantism has cast off the yoke 
of literalism, refusing to look upon the words 
of Christ as oracles or to apply them like 
the articles of a code. That is also why it 
condemns the view of Christianity according 
to which our religion requires us to accept 
this or that event narrated in the Gospels, 
such as the Virgin-Birth, related in two quite 
different ways, the miracles of Jesus which 
offer no guarantee of authenticity, the bodily 
resurrection of Jesus, the accounts of which 
are contradictory even in the Gospels, since 
the risen Christ appears now in Galilee, now 




Religious Experience 49 

on the contrary at Jerusalem. On all these 
points nothing certain can be known, whereas 
the true substance of the teaching of Jesus 
transpires with striking clearness from a 
comparison of the Gospels. 

The older liberalism, Rationalistic Protes 
tantism, convinced, as we saw above, that 
the teaching of the Bible must ever necessarily 
be rational, had attempted to show that all 
the Gospel narratives could be explained 
conformably to reason. The undertaking was 
a hopeless one, and doomed to failure. The 
Liberal Protestants of succeeding generations, 
enlightened by Biblical criticism in the way 
we have just shown, and having learned to 
discriminate between the element of legend 
or traditional corruption in the Gospels and 
the element of real history, wished to free at 
least the teaching of Jesus from all irrational 
elements. When they read of miraculous 
cures in the Gospel narratives, it was their 

deavour to show that they were legends 

evised by Christ's disciples to set forth His 

4 



50 Liberal Christianity 

power ; and when they found in the Gospels 
predictions on the part of Jesus concerning 
the approaching end of the world, they argued 
that His words had been distorted by hearers 
imbued with the Jewish superstitions then 
prevalent. 

The teaching Frequently these Liberals were right, 

of Jesus was . 

expressed in but their preconceptions led them too tar in 

the outward 

forms and in the above direction. Their disinclination to 

accordance 

with the admit that the teaching of Jesus could contain 

scientific 

anything irrational and therefore inadmissible, 
was, without their knowing it, a last vestige 
of the belief in the infallibility of the Bible. 
The progress of historical science has once and 
for all freed modern Liberal Protestantism 
from this survival of Protestant Scholastic 
theology. 

Every historian who respects himself 
considers it his strict duty not to admit or 
reject the truth of a statement merely 
because the fact related is or is not in agree 
ment with his own beliefs or ideas, but rather 



Religious Experience 51 

according to the degree of trustworthiness 
which the statement presents. Now, from 
what is related in the Gospels, it is beyond 
doubt that Jesus believed in the approaching 
end of the world as it existed in His day, 
and in the establishment of the Kingdom of 
God on earth in the near future ; it is beyond 
doubt that He admitted the existence 
of demons, and that when He effected the 
cure of sick people He believed He was 
driving these demons from the bodies of their 
victims. It is certain that Jesus shared in 
the ideas current among the Jews of His 
day regarding the place of the earth in the 
universe and the respective positions of the 
earth and the heavens. We no longer hold 
these ideas ; we know that the world did not 
end shortly after the coming of Christ ; we 
attribute diseases to microbes and not to 
demons. There is not a single person to-day, 
even among those Christians who think them 
selves most strictly bound down to the literal 
teaching of the Bible, who entertains on all 



52 Liberal Christianity 

these questions the same notions as Jesus and 
His apostles. 

The immense service rendered to us by 
scientific history is that it has taught us that the 
men^of each successive age have shared in the 
beliefs, ideas, and scientific conceptions of their 
time, and that it is absurd to expect them to 
have possessed our own, because in that case 
none of their contemporaries would have 
understood them, and life would have been 
impossible for them in the society in which 
they lived. 

Jesus, therefore, had the knowledge which 
was attainable in His day among the Jews. 
His teaching was given in the outward form, 
and subject to the conditions imposed by the 
surroundings in which He moved. They are 
no longer the same now, and no one to-day 
can subscribe to them. The simplest child 
nowadays knows that the earth revolves round 
the sun, whereas, in the mind of Jesus and of 
the whole of antiquity, the sun moved round 
the earth. Liberal Protestantism frankly 



Religious Experience 53 

accepts these lessons of history. It does not 
scruple to admit that there were errors in the 
mind of Christ, that Jesus was no more 
infallible than any other creature of God, that 
consequently we are not to adhere to His 
teaching simply because it comes from Him, 
but only after we have seen the teaching to 
be true. 

The value of the religious and moral 
teaching of Jesus for us is independent of the 
local and temporary forms in which it was 
embodied, such is the important point to be 
grasped it is one of the fundamental theses 
of Liberal Protestantism. The historian and 
the theologian may be greatly interested in 
enquiring whether a given saying was really 
uttered by Jesus in the form in which we have 
it, if a given narrative in the Gospels presents 
sufficient guarantees as to authenticity, how 
the story of a given miracle was formed, 
or how this or that act of Christ may be 
explained. These questions are of purely 
secondary importance for the religious and 



54 Liberal Christianity 

moral life of men to-day. The faith of a 
Liberal Protestant does not depend upon the 
solution of a problem of historical criticism ; 
it is founded upon free personal acceptance 
of ttye spirit and guiding principles of the 
Gospel of Christ, and, above all, upon his own 
experience of their value and power. 

'he Gospel of The study of our Gospels clearly shows 
that in the mind of Jesus religion did not 



ogmas nor in . . . , 

ites ; it is! consist in a body of theological, physical, or 

eligion and . . 

thicsindis- metaphysical doctrines. What Jesus required 

olubly associ- 

tedinthe o f jji s disciples was not that they should 

onscience. 

believe in the Trinity, nor indeed hold any 
metaphysical doctrine concerning His person ; 
neither that they should accept certain 
doctrines regarding the essence of God, 
the nature of the soul, the mode of creation, 
or the origin of evil. He did not demand 
that they should entertain the same notions 
as He did about demons or the cause of the 
phenomena of the external world. Nor did 
He require His followers to believe in His 



Religious Experience 55 

resurrection, which came as a surprise to His 
apostles, and of which He must therefore 
have discoursed with them but little. Neither 
did He bid them comply with a number of 
pious observances or practices, and celebrate 
rites or obey any particular ecclesiastical 
authority. You may make a minute examina 
tion of all the narratives of the Synoptic 
Gospels, in which alone we can find historical 
statements : you will nowhere find anything 
of the sort. On the contrary, you will see 
throughout that Jesus combats the intellectual 
and theological religion of the Scribes, the 
formalistic religion of the Pharisees, and the 
ritualistic religion of the Sadducees. What 
we are saying is not prompted by a few 
isolated passages in the Gospels. The his 
torical authority of isolated texts is, as we have 
seen, questionable, on account of the con 
ditions which presided over the composition of 
our Gospels. What we have said constitutes 
the background, the very texture, of the 
Gospel records of the Jewish-Christian 



56 Liberal Christianity 

Matthew, of the liberal Luke, and of the 
annalist Mark. Unless we arbitrarily and un 
scientifically reduce the whole of the Gospel 
narratives to the proportions of a romance, 

we cannot deny that such are indeed the 



essential principles of Jesus' preaching. 

Thus, when we Liberal Protestants say that 
the Christian religion does not consist in 
subscription to a set of dogmas or to a system 
of doctrines touching God, Christ, Redemp 
tion, etc. ; when we maintain that the Chris 
tian religion consists neither in the repetition 
of certain litanies, nor in the practice of certain 
sacraments, nor in the external devotions in 
which it has pleased all the Churches to in 
dulge, we are in complete agreement with the 
teaching of Jesus, and we are entitled to say 
that we are standing on truly Christian ground. 

The Gospel as Jesus preached it is simply 
religion and ethics indissolubly united in the 
depths of the human conscience. It is not 
even a manual of ethics, a summary or a 
codification of moral obligations and duties 



Religious Experience 57 

grouped under certain heads and reduced to 
formulas. Rather it is the moral life in word 
and in deed, piety in action, an attitude of the 
heart and conscience, the communication of 
a spirit penetrating the soul like leaven and 
acting as an agent of the spiritual life, to 
cleanse, strengthen, and raise it towards the 
heights of the Divine Life and the moral 
ideal. 

Jesus came to invite men, all men, of every 
class, race, and creed, to enter into the King 
dom of God. He bid them repent and 
cultivate a lively feeling of their wretchedness 
and faults, not indeed in order to lose them 
selves in despairing revolt, nor to sink beneath 
the feeling of their native and fatal powerless- 
ness, but in order, on the contrary, that the 
consciousness of their many wants might give 
rise in their hearts to an ardent desire for 
restoration, to an intense longing for release, 
and a better, juster, purer, happier, holier life, 
and that they might gain the divine forgiveness 
through this renewing of their being. He 



58 Liberal Christianity 

also opened out to them the inexhaustible 
treasures of love for the Heavenly Father and 
of love for their brethren, saying to them : 
Come unto Me, prove the benefits which I 
bring ^you ; do the will of your Father who is 
in Heaven and who speaks to you, not in the 
thunder of Sinai and the oracles of the 
sanctuary, but through the consciences of men, 
of prophets, of the Son of Man, of the best 
and holiest of His children, in the only living 
sanctuary, that is, in your own heart, in the 
inmost depths of your soul. Be just, for God's 
law is justice ; be good, for goodness is the 
earth's greatest treasure ; be merciful, love one 
another, for love is the source of life ; sacrifice 
yourselves one for another, for happiness lies 
in mutual sacrifice, in solidarity ; aspire to 
become perfect, even as your Father in 
Heaven is perfect. 

a value to us It is quite true that Jesus clothed this 

independent 

rits local and Gospel in the forms and conceptions peculiar 

imporary 

to His day. Having inherited the beliefs and 



rms. 



Religious Experience 59 

hopes of His people, He looked upon this 
Kingdom of God, the coming of which He 
proclaimed, as about to be established upon 
earth by a supernatural intervention of the 
Deity, not of course after the material manner 
in which the majority of His contemporaries 
conceived the Messianic revolution, but rather 
through the rapid transformation of humanity, 
saved by the Divine Omnipotence from 
idolatry, error, and sin, and changed into a new 
humanity. Jesus shared in the ideas of His 
people concerning the constant intervention of 
God in the course of nature : in common with 
the whole of antiquity He believed in miracles. 
He did not possess, nor indeed could He have 
held, the scientific notion of the laws of nature, 
nor the modern conception, so grand and 
deeply religious, of natural order in the 
government of the world. To Him, as to 
every other Jew, miracle was the natural mode 
of divine activity. On these points He was 
mistaken, as in His ideas regarding demons 
and the physical constitution of the world. 






60 Liberal Christianity 

But in what way does that alter the value of 
His religion or of His ethical teaching ? 

Because the establishment of a just, pure, 
and holy humanity, and of God's reign upon 
earth v is not to be effected speedily, within a 
short space of time, and by supernatural inter 
position, does it follow that we are not to labour 
towards its establishment, repent of our sins, 
realise our misery, and become regenerate 
through justice, goodness, and love ? Because 
the world is ruled by divine laws and not by 
the miraculous intervention of a God providing 
at every turn for the needs of the moment, 
does it follow that we are not, in either case, 
entirely in the hands of the sovereign Power 
which governs the world, and that wisdom, 
happiness, and the higher life do not consist, 
to-day as of yore, in confident submission to 
the supreme Will which shapes our destinies, 
and in seeking, as the highest good, com 
munion with the perfect Being, who is the 
fulness of the moral order ? 

But, if it were not so, if the strictly religious 



Religious Experience 61 

and ethical teaching of Jesus were not inde 
pendent of the local forms and transitory 
doctrines in which He embodied it, not a 
single Christian would now be found on the 
earth, at least not in the civilised world. For 
there is certainly not a single man to-day who 
has the same ideas as Jesus or His apostles 
about God, angels, demons, the physical world 
and its phenomena in a word, about nature 
as a whole. 

The truth, as the history of Christendom 
clearly shows, is that you may hold doctrines 
most dissimilar and even irreconcilable con 
cerning the essence of God and God's govern 
ment of the world, and yet be equally good 
and faithful disciples of Christ, so long as you 
exhibit towards this God, as you conceive Him, 
the sentiments of submission, trust, love, and 
consecration to His will, which Jesus bids you 
have, so long as you strive to conform your 
actions and life to these sentiments. The 
fact is, that there were good and faithful 
Christians, of truly evangelical piety, among 



62 Liberal Christianity 

the humble believers in those early com 
munities, whose theology was puerile, just as 
among the Greek Idealists, who conceived of 
God after the manner of Origen ; among the 

Trinitarians of Catholic and Protestant ortho- 

tf 

doxy just as among the rationalists or among 
the followers of the various religious philo 
sophies which at different periods since the 
Renaissance have been in favour among 
Christians. Newton and Pasteur certainly did 
not conceive of God and the manner of God's 
government of the world in the same way as 
the simple charwomen who swept out their 
studies. And yet these poor women may 
have been quite as good Christians as these 
great men of genius, provided they manifested 
towards God the frame of mind recommended 
in the Gospel, and drew from their piety, 
naive enough it may be, that strength, consola 
tion, and hope which they required in order to 
lead worthy lives. 1 The formidable problems 

1 The members of the same church who repeat the same 
phrases of an orthodox catechism, full of metaphysical for- 



Religious Experience 63 

of metaphysical theology greatly exceed the 
capacity of the human mind. As the pious 
Jews of former times most justly said : no 
man hath seen God face to face at any time. 
God is beyond all human conception, science 
and modern piety now aver. We each of us 
form a picture of God as best we can, 
according to the degree of our instruction 
or the intellectual power with which we are 
gifted. But the wisest and most intelligent 
are compelled to rest content with an incom 
plete and imperfect conception of the Being 
who is beyond all comprehension, and they can 
only speak of Him in metaphors. 

What we have just said about God and the 
government of the world applies equally to 
all the other subjects of religious speculation, 
to our origin, to the nature of the soul and the 
destiny of the universe. These are problems 
which lie beyond us, problems about which we 

mulas, do not understand these identical terms in the same 
manner. According to the degree of their knowledge and 
the keenness of their insight, they form totally different con 
ceptions of the meaning of the formulas which they learn. 



64 Liberal Christianity 

can only formulate hypotheses, and concerning 
which, at all events, the words of Jesus teach 
us nothing. For they are problems of the 
philosophical order, of the utmost interest for 
the thoughtful and religious man, but which, 
strictly speaking, do not constitute religion. 

Religion and it is essential to grasp clearly 

)hiSso 1S h ^ n * s rea t l esson f religious history and 
,nd religion, psychology religion is not the same thing as 
religious philosophy, although it is constantly 
associated with philosophical or dogmatic con 
ceptions and despite the fact that they are 
very often looked upon as the same. Religion 
teaches us nothing either about God's nature 
or our own ; it is compatible with different 
views of God and man ; it is essentially 
a principle of life, the feeling of a living 
relation between the human individual and 
the powers or power of which the universe is 
the manifestation. What characterises each 
religion is its way of looking upon this 
relation and its method of applying it. 



Religious Experience 65 

Man, at every stage of civilisation, from the 
savage to the modern scientist, has either an 
instinctive or a reasoned feeling that he is not 
alone in the world, that he is in relation with 
other beings, with the elements which sur 
round him, with the innumerable forces which 
act upon him ; in a word, he feels instinctively, 
and by reason of his experience ceaselessly 
renewed, that he is in constant relation with 
the world, with things in general, with the 
universe. He knows, by repeated experiences, 
that, left to himself, he is utterly dependent 
upon the world around him, either in order 
to obtain the food and material commodities 
necessary for his subsistence, or to ward off 
the countless dangers which menace his exist 
ence. It is generally admitted that this feel 
ing of dependence upon the universe is the 
root of all religion. 

Now the mere consciousness of our de 
pendence does not suffice to constitute the 
religious life. While man feels himself de 
pendent upon the universe, he also feels that 

5 



66 Liberal Christianity 

there is interaction between the universe and 
himself, that he is not purely passive. Man 
feels that he is alive ; even at the lowest 
stages of civilisation, he intuitively knows that 
the universe around him is also full of life. 



This intuition assumes precision as man rises. 
At first, all the phenomena of nature appear 
to him as so many manifestations of living 
beings, of spirits or genii, which he imagines, 
by analogy with himself, to be more or less 
similar to his own spirit. Little by little, 
as he learns to classify his perceptions, and 
as he begins to reflect, he reduces the 
numerous phenomena which strike his in 
telligence to a smaller number of general 
causes, personified in a hierarchy of spiritual 
powers. Then, either because one of these 
powers stands out, for one reason or another, 
as so far superior to all the others that these 
sink into obscurity, leaving it alone in the 
field, or because philosophy has taught man 
to reduce all the varieties of the universe to 
the unity of one supreme principle, he ends 



Religious Experience 67 

by concentrating upon a single God the 
adoration which formerly he bestowed upon 
several gods. 

Man will further picture this unique God 
in an anthropomorphic manner, as a supreme 
mind and will, similar to his own mind and 
will, but infinitely superior in power, for 
man cannot picture to himself other beings 
except by analogy with the data of his own 
experience or else he will picture God in 
a more abstract way according as he comes to 
see how inadequate all these anthropomorphic 
expressions are when applied to the supreme 
Being but he will never cease to have the 
firm assurance that this supreme Being, this 
principle of the universe, is a living Being. 
And at this point reflection confirms his 
intuition. For, notwithstanding that science 
can tell us nothing about the inner nature of 
God which passes all understanding, there is 
a fact from which the human mind cannot 
escape, namely, that the universal order, of 
which man is a part and on which he feels he 



68 Liberal Christianity 

is absolutely dependent, comprises life, since 
man who is part of it is alive, and also that 
the supreme principle of this universal order 
can only be a living God, since He is the cause 
of life, and life alone can produce life. 

Thus, however man may picture to him 
self the Deity which is a matter of religious 
philosophy, varying according to the degree of 
his intellectual development and knowledge- 
he is conscious that his relation towards the 
universe is that of one living being to another 
(not now of one man to another), that between 
the universe and himself there is action and 
reaction, a living relation. This it is which, 
rightly speaking, constitutes religion, at every 
stage of the religious evolution of humanity. 
There is no religion without a living God. 1 

What is the nature of these actions and 

1 The central principle of the Augustinian and Calvin- 
istic faith, as well as of all the great doctors of Christen 
dom : the absolute sovereignty of God and man's absolute 
dependence upon God, is what modern science calls the 
sovereignty of universal order. It is the point at which 
faith and science meet. 



Religious Experience 69 

reactions ? How does this living relation 
between the universe and man take place ? 
What are its characteristics ? Such are the 
questions which differentiate the great historic 
religions. Some dwell more on the divine 
Omnipotence either of one or of many gods 
others rather upon the means at man's 
disposal to obtain Heaven's favours ; some 
more on fear, others rather upon practices 
of devotion. 

The Gospel proclaims that this relation What distin- 

guishes the 

should be one of love. Whereas Buddhism Gospel from 

other 

tends to absorb the individual in the great religions. 
All, of which the visible universe is but a de 
ceptive image, and hence to suppress human 
individuality ; whereas Islamism, emphasising 
the principle of Judaism, tends to establish a 
radical and impassable barrier between Allah 
and the faithful, the Christian Gospel is essen 
tially characterised by its declaration that the 
bond between God and man is one of love. 
God is the Heavenly Father ; man is the son 



jo Liberal Christianity 

of God ; God loves man ; man ought to love 
God ; the relation between the principle of the 
universe and the individual is one of love, in 
which the two terms subsist. God and man 
man not losing himself in God, God not 
remaining aloof from man meet in a living 
communion, so that man's dependence on God 
should no longer be one of compulsion, but of 
free and joyful self-consecration, and that the 
sovereignty of God over man should no more 
appear a tyranny, but a rule which we love 
and bless. 

Such is the distinctive mark of the Christi 
anity of Jesus differentiating it from the other 
great religions. The history of religions here 
confirms the conclusion to which we had been 
led by Biblical criticism and the history of the 
Church. Dogmatic theology, ecclesiastical in 
stitutions, ritual, Christian philosophy have 
varied down the centuries ; the doctrines pro 
fessed by Jesus and the Apostles have long 
since disappeared. What has remained, what 
now remains as the true substance of Christ's 



Religious Experience 71 

Gospel, is what was for Him, before all else, what the 

Gospel is. 

religion, apart from doctrine and ethics, apart 
from sacraments and institutions, namely, God, 
as the Heavenly Father, whatever may be the 
philosophical description of the Divine Being; 
men, as the sons of God, and therefore all 
brethren, whatever the philosophical notion of 
mans nature; that is what the Gospel has 
long since taught us to regard as its essence ; it 
is the sovereign affirmation : " Thou shalt love 
the Lord thy God with all thy heart, with all 
thy soul, with all thy mind; thou shalt love thy 
neighbour as thyself. And these two command 
ments are one and the same'' 

Now, you may have concerning God, 
creation, the soul, and mankind, what ideas 
you choose or your degree of instruction may 
provide, if you stand by these principles of 
life, then below successive forms and together 
with doctrines varying with different stages of 
civilisation, you are Christians. 

Liberal Protestantism has often been up- 






72 Liberal Christianity 



Braided as thus professing a Christianity re- 
^uced, diminished, and, so to speak, emptied 
of its contents. Doubtless, this religion with 
out dogmas, without devotional observances, 
without magical rites, surprises those who 
are accustomed to a religion which furnishes 
them, without any effort of thought on their 
part, with ready-made solutions for the great 
problems of metaphysics, and prescriptions 
destined to assure their salvation. But those 
who pretend that it is devoid of contents and 
poor in spirituality are inflicting a gratu 
itous injury to the Gospel of Christ, seeing 
Jesus Himself summed up His preaching in 
this purely religious and ethical profession ; 
they are, moreover, labouring under singular 
errors respecting our society and our inner 
spiritual life. Does such a religion appear 
to you poor and reduced to its lowest ex 
pression ! Only try to realise it, and you 
will then know what to think of its so-called 
inadequacy. Yes, when you have completely 
realised in your own heart, in your personal 



Religious Experience 73 

conduct, and in the society in which you live, 
the love of God and the brotherhood of man ; 
when you have purged your soul of every 
form of evil ; when you have entirely uprooted 
selfishness out of your life, and have wholly 
dedicated yourself to the moral order, and to 
the will of God ; when you have fulfilled all 
that justice requires, and made your life a 
centre of radiant goodness, then and then only 
will you be entitled to say that you are not 
satisfied with such an ideal, and that such a 
religion is poor and narrow. We need have 
little fear as to the result of the test. 



Liberal Protestants are persuaded that it upholds 

,, , , ,. , the principles 

they are upholding in all their fulness the of the Gospel 
principles of life contained in the Gospel, the they are 

principles of 

essential elements in the religion of Christ, Kfe. 
just as they are conscious of having main 
tained the Protestant spirit. But they mean 
to uphold and propagate them, not as idols 
before which people bow down, nor as articles 
of a catechism, which men learn by heart, or 



74 Liberal Christianity 

as sacred traditions, which are reverenced from 
afar, on certain days and during appointed 
ceremonies. For them they are principles of 
life, that is to say, active and fruitful moral 
forces which should penetrate individual souls 
and human societies, not, indeed, in order to 
bind them down to outgrown traditions and 
to confine them for all time to applications 
of the past, but, on the contrary, in order 
to make them continually more faithful, 
and to inspire them constantly with new 
applications, in harmony with the altered con 
ditions of science and civilisation. Christ's 
religion is not in their eyes a revelation closed 
once and for all, a rule promulgated by Jesus 
and therefore coming as an external authority, 
unchangeable, and from the beginning com 
plete in all its parts. They look upon His 
religion as a germ destined ever to produce 
new fruits, as a plant which must grow and 
ever throw out new branches, as a spiritual 
force which, from age to age and from 
generation to generation, is to be applied 



Religious Experience 75 

under new conditions, in order that it may 
realise, in an ever - increasing measure, its 
promised blessings. Religion for Liberal 
Protestants is, and ought to be, ceaseless 
progress in the spiritual life. 

Now, to propagate this religion they do it relies soiei 

upon experi- 

not rely upon the authority of tradition or ence to justif 

and propagat 

of established institutions any more than 
on that of philosophical argumentation. Ex 
ternal authority, be it of a book or of a 
church, of an ecclesiastical majority or of a 
pope, has in their eyes no ethical or religious 
value. To propagate these principles of 
spiritual life which constitute, in their judg 
ment, the permanent element in Christianity, 
they rely solely upon their beauty and in 
comparable moral grandeur, and upon the 
acceptance which these should elicit from the 
hearts and consciences of men, because there 
are no true moral convictions save when truth 
is freely accepted. 

Liberal Protestantism I desire to insist 



76 Liberal Christianity 

upon this point in conclusion bases religion 
solely upon religious experience, and not upon 
theological or philosophical argumentations. 
It is not a philosophy ; it numbers among its 
adherents men who hold widely differing philo 
sophical opinions and theological convictions, 
from those who retain a considerable number 
of traditional doctrines to those who profess 
a spiritualistic pantheism. It appeals to the 
religious experience of humanity in the past, 
most assuredly, because it is always wise to 
take into account the lessons of the past. He 
would be rash, indeed, who affected to pay 
no attention to what humanity has thought 
and experienced before us. But, then, human 
ity has thought and experienced many very 
different things. Therefore, it appeals before 
all else to the actual experience of the men 
of to-day. 

In thus presenting to the men of our genera 
tion, in our highly civilised society, the ex 
clusively religious and ethical Gospel which 
we have just described, the Gospel which is 



Religious Experience 77 

summed up in love both of God and of our 
neighbour, the only appeal it makes to them 
is the following : " Prove it, go to the fountain- 
head, come and watch those of your fellow- 
men who have made this Gospel their own and 
who have tried to realise it in their lives ; learn 
to understand, by their example, what moral 
strength, what spiritual power, those who are 
filled with the love of God and of their brother- 
men have thus acquired. What you need is 
not merely theoretical acceptance of facts 
undeniable in themselves, but the complete 
submission of your entire soul. Let it now be 
your own endeavour to love God, to trust the 
sovereign power which governs this universe 
in which you are only a small atom, borne 
along in the infinite stream of universal life 
even as one of the infinitely small globules of 
our blood is borne along in the circulation 
of our human organism ; realise the relation 
between your spirit and the spirit manifested 
everywhere in and around us, wherever order 
and law prevail, and learn to feel, as a living 



7 8 Liberal Christianity 

reality, that you proceed from this univer 
sal spirit to which you are related by every 
fibre of your being. Learn to experience the 
strength, consolation, and hope gained by this 
trust ^in God, by this faith which, in the ex 
perience of all the great Christians of the past, 
is the principle of salvation. Ascertain, by per 
sonal experience, how great is the joy found 
in moral communion with this God, in self- 
denial, in the repentance of our shortcomings, 
and in the dedication of ourselves to justice, to 
moral truth, to all that is beautiful in the 
purest form, to all that is noble and generous. 
Learn, by your own experience, what eleva 
tion, consolation, and sweetness, as well as 
energy for the struggle, and strength for the 
accomplishment of duty, are to be found in 
meditation and prayer, not in the magical 
and, forsooth, irreligious prayer which would 
bend the will of the Almighty into con 
formity with our desires or individual wants, 
but in the truly Christian prayer, in which 
the human creature identifies his will with 



Religious Experience 79 

the will of his Heavenly Father, on earth as 
in Heaven, and thus enters into the holiest, 
purest, and most vivifying joys of the 
spiritual life. 

" Learn, also, how love is the source above all 
others of the very noblest emotions which we 
can experience here below, how in our sorrows 
and bereavements, as in our hours of blessing, 
love the consecration of ourselves to others, 
to those whom we love, to our fellow-men is 
the act a thousand times blest which beauti 
fies and ever ennobles our lives. Learn what 
holy joy there is in labouring, not for our own 
selfish ends, but for the good of others, for 
those around us, for our family, our country, 
and humanity, in practising and furthering 
justice in our midst. Learn all these things, 
not from the works of moralists or the lips of 
preachers, but from your own experience, in 
your own heart and conscience. Then you 
will be Christians indeed, for there is no other 
way that can lead you to Christianity in spirit 
and in truth." 



8o Liberal Christianity 

Liberal Protestants believe in the power 
of the Gospel, embraced in its religious and 
moral essence, in the Gospel, independent of 
the temporary doctrinal or ecclesiastical forms 
which it has assumed during the course of its 
already long existence, or in which it is still 
embodied to-day. They adhere to the Gospel 
because they have experienced its power. The 
Gospel is for them Light and Life : and they 
believe that the Light must lighten all those 
whose eyes are not darkened and the Life re 
kindle the spirit and revive the ardour of those 
whose hearts open to welcome it. 



Ill 

LIBERAL PROTESTANTISM FOUNDED ON 
MORAL EXPERIENCE 

SIN, MORAL SOLIDARITY, THE WORK 
OF CHRIST. 

MODERN Liberal Protestantism rejects the Liberal 

Protestantism 

traditional doctrines of Catholic or Protestant re J ects the 

traditional 



orthodoxy on original sin and redemption 

; concerning 

by Christ's sacrifice as a ransom for guilty ^ 
humanity, just as it repudiates the dogmas 
of the Trinity and the metaphysical Divinity 



of Christ, and for the same motives. They insured IC 
cannot be accepted by reason ; they are 
foreign to the original teaching of Christ ; 
and history, now more fully known than in 
the past, has taught us what theological evolu 
tion and what leaven of Greek philosophical 
doctrines and Jewish Rabbinical speculations 
have introduced these dogmas into Christi 
anity. 

81 6 



82 Liberal Christianity 

But while rejecting these dogmas, Liberal 
Protestantism in no wise desires to dispute 
the value of the religious or ethical experi 
ences which they inadequately explain. 
Experiences are facts of the moral life which 
exist' in themselves and which no one can 
explain away. Dogmas are mere philosoph 
ical hypotheses, open to revision like all 
other doctrines of the past, and which cannot 
escape from such revision because it has 
seemed good to certain assemblies of prelates 
or theologians to sanction them. Liberal 
Protestantism takes its stand upon moral 
experience, past and present, just as previ 
ously we saw it resting upon the religious 
experience of healthy-minded piety. 

The dogma of original sin and of the 
fundamental corruption of the human race 
is indissolubly bound up with a conception 
of history which no well-instructed person 
in our day can possibly hold. The splendid 
narratives of the creation and the fall, in 
Genesis, can appear to us now nothing more 



Moral Experience 83 

than legends of a very high religious in 
spiration, but absolutely devoid of historical 
or scientific authority. And the experience 
of humanity proves that the notion of the 
fundamental corruption of man and of his 
total inability to do the right, except in 
the Christian community, is contradicted by 
countless observations. 

But beneath this dogma which history 
condemns, and which fails to offer a satis 
factory explanation of the origin of evil, 
there lie grand religious experiences of which 
it is the symbolical expression, namely: the 
consciousness of the universality of sin and 
of the baneful consequences which sin fatally 
entails in the human race ; the feeling of 
bondage which evil gives to him who becomes 
its victim ; the very primitive and deep- 
seated notion of the solidarity which binds 
men one to another, not only within 
the society of their day, but from genera 
tion to generation throughout time and 
space. 



84 Liberal Christianity 

These are the general experiences of the 
race, more or less keenly felt at different 
periods in its history, but equally well-founded 
in all times, and illustrated with fresh clearness 
by social science. Evil is a tragic reality, 
both in the individual and in society. Sin is 
a fact which forces itself upon the most 
superficial observer. Whether we see in it, 
as did the Greeks and Hindoos, a result of 
ignorance, or, as did the Semites, the work of 
a perverse will, explain it as we may, evil is 
everywhere, in the heart of individual man and 
in the social organism. At certain periods men 
are inclined to throw the responsibility mainly 
on the individual ; at others, as in our day, men 
are more apt to consider society as chiefly 
to blame, and to think that with better institu 
tions evil in the individual might be made to 
disappear. But a more thoughtful examina 
tion, uninfluenced by contemporary political 
and social preoccupations, confirms the old 
Christian belief that evil is at once in the 
individual and in society, and that both must 




Moral Experience 85 

equally be reclaimed in order to conquer it, 
or at least to lessen its ravages. 

Liberal Protestantism by no means denies 
the gravity or the extent of sin in humanity, 
as has so often been maintained. It only 
affirms that the explanations brought forward 
by the Church or by philosophers to solve 
the problem of the origin of evil are wholly 
inadequate ; indeed it is, above all others, 
the insoluble problem. But it does not 
consider the philosophical solution of the 
mystery to be the important matter for our 
religious and moral life. On this point, as on 
the other questions of theology and philos 
ophy, there are great differences of doctrine 
among its adherents. No matter ! The all- 
important thing is that the simple fact of the 
power of sin be recognised, that men be led 
to have a lively feeling of the evil in them 
selves as well as around them for we are 
always more ready to detect it in others than 
in ourselves and thus to aid in the fight 
against sin, both by dispelling the ignorance 



86 Liberal Christianity 

which produces it and by striving to correct 
the evil tendencies which lead men to do the 
wrong, even when their conscience tells them 
the good they should do, when they know 
what is right and are not therefore sinning 
through ignorance. 

But while still retaining, as does the 
Christian tradition, the consciousness of the 
universality and of the terrible power of 
evil, Liberal Protestantism has been unable 
to ignore the facts of human experience, in 
antiquity as in our day, among non- Christian 
peoples as in our modern societies in which 
civilisation is so strangely varied. It has 
learnt to see that everywhere, among all 
peoples, in every race, in every religion, good 
is found side by side with evil, sublime actions 
beside crimes, splendid aspirations towards a 
higher life, and heroic sacrifices by the side 
of base passions and brutal selfishness. So 
that, without in the least minimising the 
sorrow caused by sin and without attempting 
to deceive men as to their moral wretched- 






Moral Experience 87 

ness, Liberal Protestants have perforce re 
jected, in the light of the clearest evidence, 
the belief in man's natural incapacity for good 
and the idea of the native corruption of the 
human race. 

Man is neither absolutely good nor utterly 
bad ; he is at once good and bad, now a little 
better, now a little worse. The very standard 
of good and evil varies according to the degree 
of civilisation ; it is not the same for the man 
of culture as for the uneducated man, for a 
Christian or a Buddhist as for a native of 
Australia or a Negro. The content of the 
moral law evolves like the content of the mind. 
Moral obligation everywhere remains, like the 
categories of reason. 

Thus it is by appealing to what is good and 
healthy in human nature, by labouring to de 
velop the good elements which it contains, to 
strengthen and broaden them, making them 
more powerful and active, that we can fight 
against the kingdom of evil and the tyranny 
of sin. Moralists, preachers, reformers have 



88 Liberal Christianity 

never acted otherwise. Even those who have 
most lowered human nature have been forced 
to resort to persuasion and to appeal to man's 
interests rightly understood, to the mind, ima 
gination, and conscience of their fellowmen, 
in order to lead them to embrace the means of 
salvation which they were recommending. 

ie moral The education of society, like that of the in- 

3 of human- 
proceeds dividual, is a tedious, protracted, and difficult 

evolution, 

fc j>y work. The history of the past, no less than 

solution. 

what we see in our own day, proves that 
moral changes do not take place suddenly, 
save, perhaps, in a small number of exceptional 
cases. Even then a minute psychological 
study of these exceptional cases generally re 
veals that the apparently sudden moral crisis 
is in fact only the result of latent forces long 
since at work. The moral life of humanity, 
like physical life in the universe, proceeds by 
evolution, not by revolution. This is one of 
the general truths which modern science has 
most surely established in every department. 



Moral Experience 89 

We must, therefore, give up dividing the 
history of humanity into great contrasted 
periods : the reign of evil and the reign of 
good ; the dispensation of sin and condemna 
tion and that of grace and salvation. Of 
course, this is an old Christian idea. It was 
the custom among the early Christians to con 
trast the new society which they were founding 
with the previous state of society, as light with 
darkness. The Christians were ' the saints ' ; 
all other men were * the wicked.' At all times 
reformers have been wont to proclaim them 
selves the messengers of absolute truth to the 
world, the revealers of the final solution of 
human misery, whereas before them error and 
injustice prevailed. This shortcoming is not 
peculiar to Christians. How many of our 
contemporaries look upon the Revolution of 
1789 as a new era of social well-being, follow 
ing upon one of darkness and ignorance ? 

But in the Church and in Christian theology 
this idea has shown greater power and vitality 
than anywhere else. Closely associated with 



go Liberal Christianity 

their Jewish origin, it was the immediate out 
come of the Messianic expectation and of the 
ardent conviction prevalent among the Jews 
that, by some sudden supernatural revolution, 
the Kingdom of God would be established upon 
earth and would put an end for ever to the 
kingdoms of idolatry, error, and sin. The 
Christians spiritualised these beliefs, stripping 
them of their material and grosser elements. 
But the Church still maintained the principle. 
And when experience showed that the super 
natural revolution, looked upon as shortly 
about to take place, was not being accom 
plished, the Church identified herself with the 
Kingdom of God on earth, and consigned the 
final Kingdom of God to the next world, 
defending more than ever the proposition that 
in the Church, and there only, was to be found 
salvation, regeneration, and the kingdom of 
righteousness ; whilst outside her pale, either 
among the countless peoples who had sojourned 
upon the earth before her coming, or among the 
races which remained outside her influence, or 



Moral Experience 91 

even among those who, in Christian lands, did 
not bow to her decisions, all men were given 
over to sin, error, and damnation. 

Whatever the antiquity of such notions, 
Liberal Protestants reject them with all their 
might, not only because, in their eyes, these 
ideas are supremely unjust and immoral, but 
above all because they are belied by the 
universal experience of humanity. It is not 
true that there was nothing but error, sin, 
and moral worthlessness in the non- Christian 
peoples of antiquity or of more modern times : 
they often exhibited a very beautiful religious 
and moral life, the inspiration of which was at 
times eminently noble ; they have bequeathed 
to us examples and writings which, even now, 
constitute one of the most treasured portions 
of the spiritual inheritance of humanity. Nor, 
again, is it true that the Christian society, the 
Church, has always and everywhere been the 
abode of righteousness, justice, and purity, and 
that sin has not raged there as elsewhere. It 
is certainly far from our intention to deny the 






92 Liberal Christianity 

moral greatness of the Church, and we shall 
never be found on the side of those who, 
through reaction against her exaggerated 
claims, fail to recognise the splendid gifts of 
devotion and high morality which she has 
lavished upon humanity. But it must be ad 
mitted that ecclesiastical history teems with 
examples of moral weakness, crimes, and 
scandals within this so-called perfect society, 
which absolutely forbid our hailing it as the 
society of saints substituted for the society 
of sinners. 



Of course, it is answered : all those who 

oves that 

e regenera- are members of the Church are not free from 

mofhuman- 

7 is secured s in. They are but men of themselves feeble 

ither by 

e sacra- an( j powerless. But the Church has the 

ents nor by 



gmatic means of purifying them again and again ; she 
can save them from the dire consequences of 
their sins, and thus restore them to the state of 
salvation, by making them share in the bene 
fits of the expiatory sacrifice by which Christ 
paid for sinners the ransom of their sin. If 



Moral Experience 93 

you are a Catholic, it is by means of the 
sacraments that you will be made partakers 
in this regeneration and salvation. If you are 
an orthodox Protestant, it will be through 
faith in the infinite merit of the satisfaction 
freely offered by the Son of God. 

Liberal Protestantism cannot subscribe to 
either of these two doctrines. In the Gospel 
of Jesus there are no sacraments. Baptism 
and the Holy Communion, which alone date 
from the beginning of Christianity, had not 
then in the slightest degree either the nature 
or the value of ecclesiastical sacraments. Who 
ever is acquainted with the results of historical 
criticism knows this. And as to the dogma 
of vicarious sacrifice, it is not only foreign 
to the Gospel, but is even contrary to its 
essential principles. In the Gospel of 
Jesus, God is the Heavenly Father who for 
gives the repenting sinner, just because 
divine justice is higher than human justice, 
and because He is full of mercy and not of 
anger. In order to pardon the prodigal son, 




94 Liberal Christianity 

the father in the parable has no need to 
sacrifice his eldest son. The sacraments of 
Catholicism are only magical operations, 
without the slightest value in the eyes of 
reason, and the God who can only forgive 
men's trespasses by inflicting infinite suffer 
ing upon an innocent person in place of the 
guilty, is a monstrous God whom we cannot 
adore, seeing the meanest man with any 
delicacy of conscience is morally superior to 
such a God. 

Besides, it is quite useless to engage in 
dogmatic discussions. We claim to take our 
stand solely upon experience, and upon facts 
which anyone may verify. Now, it is perfectly 
obvious that there are a great number of men 
who never fail to attend all the sacraments and 
others who unreservedly believe in redemp 
tion through the blood of Christ, and yet 
who, far from being saints, yield themselves 
over to sin more than many others who 
care nothing for sacraments and orthodox 
doctrine. 



Moral Experience 95 

This experience has long since sufficed to 
convince Liberal Protestants that it is neither 
through sacraments and the acceptance of the 
dogma of the vicarious sacrifice of Christ that 
the triumph of good over evil and the regenera 
tion of humanity can be attained. As soon 
as we have given up the old exclusivism of 
the Christian Churches, as soon as we grant 
that non- Christians may also be saved (to use 
the traditional phrase), that is, escape from the 
tyranny of evil and attain a healthy spiritual and 
moral life, whilst Christians obedient to rites 
and dogmas may still remain the slaves of sin ; 
in a word, as soon as we give up the terrible 
but logical doctrine according to which whoever 
does not partake of the means of grace pro 
vided by the traditional Churches is a being 
lost and damned, we must perforce draw the 
conclusion that man is not saved by the sacra 
ments of the Church or by belief in certain 
dogmas. Liberal Protestants fail to under 
stand how the adepts of traditional ortho 
doxy, Catholic or Protestant, can escape this 



96 Liberal Christianity 

irresistible conclusion. Yet, are there many 
among them who would to-day carry logical 
reasoning to the extent of styling the virtues 
of the Pagans 'splendid sins,' as did Saint 
Augustin, or who would have the courage to 
damn the immense majority of men for not 
having like themselves received absolution or 
believed in redemption by the blood of Christ ? 
The heart judges better than the head. But 
thoughtful men cannot rest content with com 
promises so full of contradictions. In this 
matter Liberal Protestantism openly asserts 
what many people think, although they do not 
give expression to their thought, often failing 
to grasp the true import of the belief: evil, at 
all times, among all races, and in all religions, 
can only be attacked with moral weapons, 
never by means of magical practices or by 
merely intellectual beliefs. In every age the 
fight goes on, and this it is which lends its 
dignity to human life. 

Since sin proceeds both from error and a 



Moral Experience 97 

perverse will, the work of individual and social instruction 

and educa- 

reereneration must consist both in spreading tion. Moral 

& solidarity. 

truth and in correcting the evil tendencies 
of the individual. These two methods are 
equally indispensable. 

One of the most grievous mistakes made by 
modern democracy in its reaction against the 
Church has been to imagine that it was 
enough to instruct men in order to regenerate 
them. Truly, instruction is a necessary con 
dition of moral progress. Everywhere, in 
Europe and in America, Liberal Protestants 
have been the indefatigable promoters of 
popular instruction. But they have also 
everywhere strenuously demanded that instruc 
tion alone should not be looked upon as the 
moral panacea. Without the education of 
the heart and of the conscience instruction is 
morally worthless. The acquisition of fresh 
knowledge, especially the elementary know 
ledge which constitutes the mental equipment 
of the immense majority of men, no more 

influences the will for good than for evil. It 

7 



98 Liberal Christianity 

emancipates the mind, accustoms it to think, 
and prepares it to exercise its responsibility; 
it furbishes the instrument of the moral life. 
But science of itself has no moral efficacy ; 
it merely establishes facts, and from these 
draws consequences ; it explains, and by so 
doing justifies before reason all that exists. 
It furnishes improved materials for vice as 
well as for virtue. 

In order that instruction may be morally 
fruitful it must go hand in hand with and be 
thoroughly penetrated by education, so as to 
strengthen the good elements in our nature, 
to remedy our spiritual defects, and to impart 
to us the principles of moral life which we 
lack. This task is far more difficult than that 
of imparting knowledge. It is not capable of 
being reduced to maxims and formulas, nor is 
it accomplished by mechanical processes. It 
is essentially initiation into a higher form of 
existence, the revelation of an ideal, the beauty 
and grandeur of which captivate the soul, a 
transfusion of life from teacher to pupil, the 




Moral Experience 99 

imparting of a mind, an energy, and a will for 
the good. 

Moral education is above all the result of 
experience, the experience of others as well 
as our own, of those who bring us up and 
instruct us, of those who have preceded us 
in life and whose precepts and examples have 
come down to us in their biography, their 
writings, and all that makes them live again 
for us. It is the blessed infection of good, no 
less real than the infection of evil, the dire 
physical and moral effects of which we so 
often witness. 

The solidarity which unites men through 
time and space is nowhere seen to be more 
powerful than in the realm of the moral life, 
which is, above all, man's sphere. Instruction, 
even civilisation itself, are possible only thanks 
to solidarity. The knowledge which we are 
able to acquire to-day, the many blessings which 
we all enjoy, even the most wretched among 
us, in these our highly -cultured societies, 
are only ours as a result of the accumulated 



ioo Liberal Christianity 

labours and successive discoveries of the in 
numerable generations which have preceded 
us. Without them we should have reaped 
none of these benefits ; we should be nothing 
more ^than a variety of the animal species. 
How much more is this true in the matter 
of education and in the realm of the moral 
life, that highest product of human life ! 

What profound truth is contained in the 
doctrine in which the Christian society has 
enshrined the experience of humanity: left 
to himself alone, man is unable to act aright ! 
Abandoned to his own resources, every human 
being would be as powerless to fight against 
sin as against ignorance. Our moral life comes 
to us from the past, from the long apprentice 
ship of life on the part of the generations 
which have preceded us, from that lengthy 
chain of accumulated experiences which, by 
degrees, have taught those who came after, 
the way of truth, justice, and goodness. 

At all times men have had a more or less 



Moral Experience 101 

reasoned intuition of these conditions of the Humanity 

always soi 

moral life. Indeed, it is neither chance, nor its moral ! 

from the 

the ability of a few spiritual leaders, but nature asters of 

J human sot 

itself that in every age has led men, conscious 
of their weakness, eager to throw off the yoke 
of sin and the limitations of the lower life, 
to seek guidance, strength, and moral inspira 
tion from those who appeared to them in the 
past to have been teachers of humanity, pos 
sessors of higher spiritual power, incarnations 
of wisdom, and of a life of purity and holiness. 
At one time they have turned to the poet 
who, in his immortal verse, enabled them to 
hold fellowship with the heroes of the past l ; 
at another they have followed the sage who, 
above the murmur of the crowd and the strife 
of the day, had contemplated the calm beauty 
of eternal wisdom. Here they have been 
guided by men who stood for time-honoured 
tradition ; elsewhere they have sought life 
from the strong individuality of a prophet or 

1 In Graeco-Roman society Homer's poems had thus 
become a source of education and of moral life. 



IO2 Liberal Christianity 

reformer. More frequently still they have 
gone to those superior beings whose powerful 
personality towers high above the whole of 
history, because the word of life which they 
brought to men appeared so strong and grand 
that they have been taken for messengers or 
even incarnations of the Eternal, to Confucius, 
Mohammed, Cakyamouni the Buddha, Jesus 
the Christ. 

These are facts, which modern scientific 
history has fully brought to light, and not 
theories. Their very universality warrants 
our considering them as so many different 
manifestations of a general tendency of the 
human mind. It is absurd to attempt to 
escape from the solidarity which holds through 
out the moral life of humanity. And to 
misunderstand the important lesson taught 
us by the form which this solidarity has 
assumed in history is quite as unreasonable as 
to fail to recognise the transformations of 
the moral ideal in the past, and to imagine 
that we are for ever tied down to the 



Moral Experience 103 

traditional ideal to which the Church claims to 
bind us. 

Man, in his struggle against sin, needs to 
draw his inspiration and strength from a reli 
able source. He must freely drink of it, not 
in order to give way to the sleep of self-con 
tent, but, on the contrary, in order to advance, 
refreshed and renewed, that he may do better 
and more than in the past. Such are the 
lessons of human experience on which Liberal 
Protestants base their declaration to the men 
of their day, that vain were the attempt to 
break with the moral links which bind them 
to the past, that their duty is to preserve 
what, in this moral past, is best, greatest, most 
beautiful and hallowed, in order to make it their 
own and the very principle of their struggle 
against evil, in other words, of their salvation. 
For if they refuse to do so, our contemporaries 
will not thereby give up seeking their moral 
inspiration from other men. They will ask 
for a poisoned draught at the hands of 
politicians of low degree, for lack of a pure 



IO4 Liberal Christianity 

fountain to which they will no longer have 
access. 



>erience Liberal Protestants we have already said 

ires the . 

>iienceof this, and we wish to emphasise it are not 

moral * 

nration narrow-minded. Wherever there are lessons, 

wo. from 

Gospel, examples, and aids to be found in the spiritual 
life of humanity, whether in Greek philosophy, 
in Buddhism, in Islamism or elsewhere, they 
urge the men of their day to make use of 
them. But in the name of historical experi 
ence, as in the name of the personal experience 
of millions of our fellow-men to-day, they 
deem that no fountain of spiritual life in the 
past is as pure and health-giving as the Gospel 
of Christ ; and, solely from this consideration 
of an experimental order, they offer this Gospel 
as the very best antidote for sin, as the most 
potent agent for the perpetual regeneration of 
mankind. 

It can hardly be denied that those portions 
of mankind which have adopted Christianity 
have thereby acquired a vital energy superior 



Moral Experience 105 

to that of all others, and that in them alone 
the highest civilisation has flourished. History 
no less clearly shows that, throughout the 
whole course of its development, Christianity 
has constantly acquired fresh strength and new 
spiritual insight by going back to the teaching 
of the Gospel, to correct the errors and abuses 
which had become prevalent in the moral 
order through the passions of men or the 
degeneracy of institutions. And when we, 
men of the twentieth century, examine our 
selves, do we not feel that what is best in us 
comes from centuries of education inspired by 
the Gospel ? 

Where else have we learned the dignity of 
the human soul, even in the humblest and 
most degraded being, save in the Gospel, 
which for nineteen centuries has been slowly 
and progressively teaching us to look upon 
even the lowest among us as a child of our 
Heavenly Father, whose soul is of infinite 
value ? Where else have men learned to 
believe in their superior destiny and to find 



106 Liberal Christianity 

their ideal, not in enjoyment, or in taking 
advantage of their fellow-men, or in any 
form of selfishness, but in the working out of 
a sublime moral purpose? Where else have 
they caught the echo of these words which 
state the condition of all higher morality: 
" What shall a man be profited if he shall 
gain the whole world and forfeit his soul ? " 
What form of religion has taught them more 
forcibly that man cannot be regenerated by the 
observance of rites or the practice of external 
devotions, but by faith in the sovereignty of the 
moral order, identified with the will of God, 
and that this faith even is nothing but a vain 
phantasm, unless it is constantly manifested 
in works, and expressed in a life wholly 
guided by its inspiration ? Where better than 
in the Gospel has man been able to learn to 
cast off every species of sacerdotal or theologi 
cal yoke, that he may rise to the autonomy 
of the conscience, obedient to the divine will 
in the perfect liberty of the children of God, 
solely because he has come to understand its 



Moral Experience 107 

sovereign beauty ? Who has more diligently 
taught men to hunger and thirst after justice, 
to show mercy to the repentant sinner, to have 
a conscious feeling of the intimate bond which 
unites all men, so that when one member 
suffers, all the other members suffer with it ? 
Who set forth in clearer light the brotherhood 
of man, founding it on our very nature, seeing 
we are all sons of the same Father ? Who 
more assiduously proclaimed love the main 
spring of life or more vividly illustrated the 
supreme grandeur of self-sacrifice, at once the 
principle and consummation of the victory 
over sin? Who, in fine, placed in the heart 
of man that insatiable desire for progress, 
which henceforth stamped with the seal of 
election the peoples brought up in its school, 
holding up to them that splendid ideal of 
life and activity, of ceaseless reform and 
search for what is fuller and better, which 
is the realisation of God's reign upon earth, 
exhorting them to be perfect even as 
their Father in Heaven is perfect, and thus 



io8 Liberal Christianity 

producing in them a continual improve 
ment? 

We have no right, because the Church 
has perpetually buried the Gospel beneath 
her dogmas and rites, to deny these unique 
characteristics of the Gospel, which render it, 
in the full acceptation of the term, the highest 
ideal and the greatest moral force which the 
world has seen. Dogmas and rites have had 
their day. The Gospel, which has been in the 
past the vivifying moral principle, beneath 
dogmas and rites, like those subterranean 
sources which, entertaining the moisture of 
the deeper layers of the soil, make it possible 
for strong and deep-rooted plants to acquire 
new life in spite of the aridity of the higher 
layers, the Gospel must remain, that it may 
adapt itself to the new conditions created by 
the science and civilisation of our day, assuming 
new forms in accordance with the needs of new 
times, and continuing to act in humanity as 
the leaven of moral progress and of individual 
and social regeneration. 



Moral Experience 109 

Such is the position taken up by Liberal 
Protestantism. After what we have already 
said concerning its manner of interpreting 
the Gospel, it is superfluous to point out 
again that this life-giving Gospel must not be 
sought in the letter of the Gospel writings, 
but in their spirit, in the principles of 
life which they teach us, and not in some 
Scholastic application of their precepts. 

We are sometimes told that these precepts 
are to be found elsewhere ; that they are not 
the exclusive possession of the Gospel of 
Jesus. To be sure, some are also to be found 
in other religions and in the writings of 
philosophers. Buddhism, for example, incul 
cates principles of goodness and charity which 
seem in nowise inferior to those taught in 
the Gospel. 1 We do not dream of disputing 

1 It is important to note that the charity inculcated by 
Buddhism is inspired by the pursuit of the annihilation 
of life the Buddhist ideal and not by a desire to better 
the conditions of existence of those who are the objects 
of the charitable act. Owing to the ignorance which 
generally prevails in these matters, serious misconceptions 



no Liberal Christianity 

the fact. Far from seeing any impoverish 
ment of the Gospel in such comparisons, we 
hail them rather as a precious confirmation 
of its incomparable moral worth. Wise men 
of Egypt and Chaldea, Buddhists of India, 
Stoics of Greece, let all bring the treasures of 
their moral experience ! More broadly human 
becomes the foundation of our moral life, the 
better it is for us. But it is just because we 
nowhere else find all that the Gospel gives us 
that we turn to it as to the purest source of 
the spiritual life. 

are frequently entertained on this score. In Buddhism, 
the important thing for the person who practises charity, 
as well as for the one who is the object of it, is to escape 
as far as possible from the chain of cause and effect, 
which constitutes the fatal texture of the successive 
existences of each individual being, and to succeed in 
breaking with every thought, desire, and volition, in order 
to end by becoming absorbed in universal existence. In 
the eyes of Buddhism, to live is to suffer ; therefore life 
must be annihilated. In the Gospel of Jesus the object 
to be attained is the complete expansion of life, freed 
from suffering and sin. One can easily understand how 
Buddhism has reduced the nations which have embraced 
it to a state of torpor, whereas Christianity has vivified 
them, in proportion to its fidelity to the principles of the 
Gospel. 



Moral Experience in 

In the Gospel we find not only a message, Part played 

by the person 

but also a person Christ. If we resort to of Christ in 

the moral 

the experience of mankind to which we education of 

humanity. 

appealed above, if we do not close our eyes 
to the lessons furnished by the psychological 
observation of our own times, we see that in 
the case of the majority of our fellow-men 
especially of those who are unfamiliar with 
intellectual questions abstract ideas, purely 
spiritual principles, do not exercise so great 
an influence as the ideas which present them 
selves before their minds in forms more con 
crete and intelligible, and capable of striking 
their imagination no less than their reason and 
conscience. This is the case in every religion 
and in all civilisations. One of the great 
causes of the Gospel's success was the fact of 
its being, so to speak, personified in a man 
Jesus of Nazareth. 

Thinkers too often forget this all-important 
element in the religious life, and particu 
larly in Christianity. The moral education of 
mankind, as we saw (p. 98), is not so much 



H2 Liberal Christianity 

effected by theoretical lessons as by the force 
of example, by spiritual communion, by the 
living communication of moral energy from 
one person to another. It is not difficult 

to understand that the incarnation of the 



religious and moral ideal of the Gospel in 
the person of Him who proclaimed it to the 
world secures for this Gospel, in the minds 
of the vast majority of men, an educative 
force far superior to that which can be attained 
by the mere inculcation of the precepts of the 
Gospel. This ideal becomes a living, plastic 
reality. The history of Jesus resolves itself 
into an endless parable, the most beautiful 
of parables, since it illustrates them all. 

It was the same natural tendency of the 
human mind which in ancient times inspired 
the worship of heroes, and in the Middle Ages 
the cultus of the saints. In her dogmas touch 
ing the Trinity and the two natures united in 
Christ, the Church has, by deification, conse 
crated the veneration of Christendom for its 
founder, and in her dogma of redemption she 



Moral Experience 113 

has transferred to the Man- God the adoration 
and love which naturally recoil from the Father 
sacrificing His Son. 

Liberal Protestantism we have no need to 
dwell upon this point again rejects this meta 
physical deification of Christ, so foreign to 
the Gospel that Jesus, with His strict Jewish 
monotheism, would have been profoundly 
shocked had He known of it ; and that none 
of the Apostles, lacking a knowledge of 
Greek philosophy, would have had the slightest 
inkling of its meaning. But it does not take 
exception to the feeling that inspired the 
Christians of the past with these doctrines, 
by which, in their eagerness to glorify Christ, 
they have distorted Him and through which 
they have falsified His teaching. Liberal 
Protestants are of opinion that the true 
way to honour Christ is to be filled with His 
spirit, and that true communion with Him 
does not consist in prostrating oneself before 
Him, but in exhibiting in one's life the same 

piety and consecration to God and one's 

8 



H4 Liberal Christianity 

brother-men, which were the essence of His 
own life. 

They venerate Jesus as the greatest of all 
prophets, the purest and holiest conscience 
whose memory has been preserved by history, 
as the one in whom moral truth was most 
completely manifested in a human soul, the 
one who, throughout His ministry as Messianic 
reformer in so far as we can gather was 
the living commentary of His Gospel, and 
who crowned His work by a sacrifice of such 
perfect moral sublimity that it has become 
the type and inspiration of countless sacrifices, 
proceeding from the same obedience to moral 
truth. We can hardly conceive that the 
person of Jesus, at once so gentle and so 
strong, should not speak to the hearts and 
consciences of men, especially of those who 
are most capable of feeling moral emotions. 

But this spiritual supremacy of the person 
of Jesus is, in our mind, intimately bound up 
with the recognition of His full humanity. 
As soon as Jesus is looked upon as the 




Moral Experience 115 

incarnation of a God or of a supra-terres 
trial being, and therefore as a being raised 
above the normal conditions of human life, 
and exempt from all temptation to sin, from 
error, from the pain and misery of humanity, 
everything that is best and holiest in His 
ministry vanishes away, and all that remains 
is a supernatural being, leading a superhuman 
life as naturally as any other creature obeying 
the law of its being. 

Moreover, in this case also, Liberal Pro 
testantism does not allow itself to be led 
into the metaphysical speculations which theo 
logians and philosophers delight in, but which 
are not of a religious or moral nature. Let 
each one hold the opinions he chooses in the 
matter, these speculations will never be any 
thing more than hypotheses. We know the 
inner nature of no single being, of the lowest 
creature no more than of the greatest genius. 
We cannot explain the origin of the smallest 
insect. How, then, can we claim to know the 
inner nature and origin of Jesus ? 



n6 Liberal Christianity 

Liberal Protestants, schooled in modern 
methods, have learned to abdicate all such 
claims. They consider it their duty to keep 
to reality, to facts capable of being ascertained 
and verified. Now it is a fact that we know 



scarcely anything of the history of Jesus. 
Although we possess the essential elements of 
His teaching, we are reduced to a lamentable 
ignorance concerning His life. In all prob 
ability He commenced His public career at 
about the age of thirty. We know absolutely 
nothing of what He did before that age. 
Accordingly it is perfectly useless to expatiate 
at length, as theologians are too often wont 
to do, upon the perfect and continued sinless- 
ness of Jesus. The data for such a judgment 
are wanting. The Gospels furnish us with 
only a very small number of particulars 
touching the public ministry itself. By the 
time they were drawn up, the life of Jesus 
was already distorted by legend, as is proved 
by the contradictory accounts of His birth 
and resurrection. What our Gospels clearly 



Moral Experience 117 

show as we stated above is that Jesus lived 
the life of the men of His day and station, 
that He shared their ideas about the con 
stitution of the world and the past history of 
mankind ; that, either at the beginning of His 
ministry or only towards the close, He became 
conscious of being the Messiah expected by 
His fellow-countrymen, and that He believed 
in the near establishment of the kingdom of 
God on earth. The Gospels, therefore, most 
expressly witness to the fact that Jesus 
was not infallible, but liable to error. This 
admission may be distressing to those who 
hold the traditional beliefs, but the fact is 
indisputable, and Liberal Protestants deem it 
dishonest to take no account of it in 
religious instruction. 

Nowhere else is the contrast more marked 
between the convictions of the teachers of 
the community, all more or less imbued 
with Biblical criticism, and the beliefs of the 
bulk of the faithful or the notions of irreligious 
people. This is to a great extent due to the 



1 1 8 Liberal Christianity 

fact that those whose mission it is to acquaint 
the public with the results of the scientific 
study of the Bible (the only solid and reliable 
method of study) still cling in too servile a 
manner to the traditional beliefs, the error 

4> 

of which they admit, while still remaining 
under their sway, and sometimes also to 
the fact that they lack the courage faithfully 
and thoroughly to fulfil their mission as 
teachers, from a fear lest, by flying in the 
face of traditional prejudices, they should 
cause scandal and alienate the good feeling 
of the faithful, little eager to be disturbed in 
the peace of their inherited ideas. It follows 
that in the Churches men obstinately continue 
to deny the surest results of Biblical criticism 
and modern science touching the origin of 
Christianity, while outside the Churches, when 
men are vaguely aware of the results of 
modern criticism, they are too often inclined 
to pay no heed to Christ, because they know 
that the traditional teaching of the Churches 
concerning Him is erroneous. 



Moral Experience 119 

Liberal Protestants perforce entertain differ 
ent opinions on questions relating to the life 
of Jesus. From their very nature many of 
the problems of Biblical criticism are incapable 
of definite and indisputable solution in every 
detail. Here we must frequently realise our 
limitations or rest content with probabilities. 
Our conclusions will naturally vary with our 
individual tendencies, and especially with the 
extent of our historical knowledge. In these 
questions an honest and conscientious study 
of the Bible is more than ever necessary. 

But where all Liberal Protestants are agreed 
is in their profound conviction that the 
Gospel's saving power is independent of the 
solution of these historical problems, and that 
it remains unimpaired whatever ideas we may 
entertain respecting the various events in the 
life of Jesus or the nature of His personality. 
Our adhesion to the religious and moral 
teaching of Jesus does not, in fact, depend 
upon the idea we have formed of Christ ; nor 
is it because of Jesus' supposed infallibility and 



120 Liberal Christianity 

perfect sinlessness that we esteem His moral 
principles the best and most powerful for 
good ; rather it is because His Gospel im 
presses us as the embodiment of the very 
highest moral truth, that we honour Jesus as 
the greatest benefactor of humanity and the 
noblest inspirer of our spiritual life. It is not 
because Jesus was the Messiah or a super 
natural being endowed with all kinds of 
miraculous powers, or even an incarnation of 
the Deity, that His Gospel is in our eyes the 
most potent agent in the struggle against sin ; 
rather it is because the experience of Chris 
tianity in the past, like our own to-day, teaches 
us that in this Gospel, and not in dogmas 
and rites, are to be found plentiful life-giving 
streams, that with free and untrammelled 
minds we hail Jesus as the Saviour above 
all others of a sinful and wretched humanity. 
And this adhesion, on our part, to the 
saving power of the religious and ethical prin 
ciples of the Gospel is so far independent 
of any doctrine or conception of the person 



Moral Experience 12 1 

of Jesus that we joyfully welcome their 
beneficial influence wherever it is exercised, 
even in lands and among nations where the 
name of Jesus has never been heard, or where 
men, having heard of Him, do not bow to 
His name, but where, by the instrumentality of 
other wise men, of other religious teachers and 
great souls, people have become acquainted in 
varying degrees with these same principles of 
the moral life. Indeed, we would go farther 
and say : even among those in Christian lands 
who, having been led into error by the Church 
and repelled by all the unreasonable doctrines 
and unhealthy devotions which have been placed 
under the aegis of her authority, have turned 
away from the Church, while still practising 
the principles of her Gospel! For although 
they have unlearned to say to him Lord! 
Lord ! they have continued to do the will of 
His Father which is in Heaven. And Jesus 
Himself has taught us that this and this alone 
is the test of true discipleship. 

According to their temperament, to the 



122 Liberal Christianity 

proportion of the mystical element in them, 
and in accordance with their religious up 
bringing, many Liberal Protestants continue 
personally to glorify a more or less ideal 
Christ, who embodies in their eyes the life- 
giving power of the Gospel. 

For, notwithstanding the fact that we are 
ignorant about the greater part of the life of 
Jesus, and although the historical information 
regarding the short period of His public 
ministry is scant and often uncertain, it seems 
lawful to argue from the beauty and excellency 
of the Gospel to the moral beauty and excep 
tional purity of the One who conceived and 
Himself experienced it before imparting it to 
His disciples. A tree is known by its fruits : 
it was Jesus Himself who proposed this test 
of moral truth. In the Gospel we have the 
very spirit of Christ revealing itself to us and 
speaking with us, so much so that the spiritual 
relationship to-day between a follower of 
the Gospel in spirit and in truth and Jesus 
is certainly greater than between this same 



Moral Experience 123 

disciple and almost the whole of his con 
temporaries. 

The personal spiritual communion of the 
modern Christian with Christ is therefore 
perfectly justified, and, in most cases, this 
form of Christian piety, at once more intimate, 
gentle and quickening in loving souls, answers 
to religious needs which could not be satisfied 
by a more rationalistic and austere piety. It 
is equally mistaken to wish to enforce it as 
essential to the Christian life the object of 
which is, after all, the Gospel of the Heavenly 
Father and of human brotherhood as to treat it 
purely and simply as a superstition and to liken 
it to the materialistic cultus of the Sacred Heart, 
as men are too wont to do in the ranks of free 
thought, where they do not rightly weigh the 
grave and important reasons which, in the 
estimation of psychologists, justify this mystic 
communion of Christians with their Lord. 

Each should follow his own inspiration in 
the matter. The vitality of a religion is proved 
by this very variety of individual conception 



124 Liberal Christianity 

and emotion. The only thing required by a 
loyal study of the Gospel, is, in the opinion 
of Liberal Protestants, that we should not 
allow ourselves to be led by mysticism into 

offering to this human Christ the worship and 



adoration due to God alone. For such an 
attitude is not Protestant, nor is it agreeable 
to Christ's own teaching. In the Gospels 
which give us historical accounts of Christ 
we see Jesus constantly bidding His disciples 
offer their worship and thanks to God only. 
If He bids them follow Him, it is not in 
order to group them round His own person, 
but only to lead them to God and to initiate 
them into the life of the children of God. 
Christolatry, that product of the invasion of 
Greek Paganism into primitive Christianity, 
is the absolute negation of the pure mono 
theism of the Gospel. 



s influence Finally, to all those who extol the beauty 

en upon J 

eXffim anc * exce U enc y f moral principles similar to 
those of the Gospel and who seek in their 



Moral Experience 125 

wider application, adapted to the circumstances 
and needs of the present day, the regeneration 
of society and the leaven of individual educa 
tion, but who, more than ever before, have 
departed from Christ, the first article of their 
programme consisting either in passing Him 
over in silence, or in placing Him under an 
interdict, Liberal Protestantism says : Do 
not let yourself be perpetually led into error 
by the Church; seek instruction in religious 
matters as you do in every other department ; 
do not go on constantly confounding dogmas, 
sacraments and practices of devotion with the 
Gospel of Jesus, but recognise the close 
tie which, notwithstanding all appearances to 
the contrary, still binds you to the Gospel, in 
order that, in the process of historical evolu 
tion, you may the more clearly detect the true 
filiation of the modern work of moral regenera 
tion and understand that the same spirit 
of reform, progress and aspiration towards a 
better state of society, more just and merciful, 
is ever working in the bosom of humanity. 



IV 

LIBERAL PROTESTANTISM FOUNDED ON 
SOCIAL EXPERIENCE 

THE CHURCH IN THE MODERN WORLD 

THE purely religious and moral conception 
ti dogmatic which Liberal Protestantism entertains of 

iception of 

3 Church. Christianity likewise requires a purely moral 
view of the religious community or Church 
in the society of the present day. Religion 
cannot be one thing for the religious body as 
a whole and another for the individuals who 
compose it. 

All the Churches which have sprung from 
the Reformation are unanimous in rejecting 
the Catholic conception of an infallible Church 
endowed with supernatural powers for the 
administration of the sacraments. No pope, no 
priest, no monk, such were the watch-words 
of the Reformation. Any compromise in the 
matter is equivalent to a renouncement of 
Protestantism. This is quite obvious ; there is 

126 



Social Experience 127 

no need to press the point. After the state 
ment of principles given in the preceding 
lectures, it goes without saying that Liberal 
Protestantism staunchly upholds these tenets 
of historic Protestantism. 

The pastor in a reformed Church is not a 
priest. When he affects sacerdotal mannerisms 
he betrays his mission and belies the very 
principles which he is pledged to teach. The 
pastor is a layman. He is, according to the 
traditional expression, a minister of the Gospel, 
an instructor chosen by the congregation to 
teach, propagate, and lead men to practise, the 
precepts of the Gospel. He arrogates no super 
natural or sacerdotal powers. Accordingly, 
from the beginning, the reformed Churches 
have required of their pastors a high university 
training, a knowledge of Hebrew and Greek, 
in order that they may study the Bible in the 
original languages and understand of them 
selves without any intervention on the part of 
ecclesiastical authority, the true meaning of 
the Holy Scriptures. 



128 Liberal Christianity 

Liberal Protestantism, founded as it is upon 
a scientific knowledge of the Bible and upon 
historical criticism of the origins of Chris 
tianity, is, less than any other section of 
Protestantism, inclined to treat lightly these 
provisions for the recruiting of pastors. It 
requires of them a scientific training, ever more 
advanced as the general level of instruc 
tion rises, because it deems that, in order to 
discharge the heavy duties of a religious 
instructor and to undertake the solemn re 
sponsibility of an accredited teacher of a 
congregation, the pastor must increasingly 
unite with religious zeal and deep spirituality 
a scientific training, inspiring confidence on 
the part of the members of the Church. 

But Liberal Protestants are not only opposed 
to the Catholic conception of the Church. 
They are also averse to a certain dogmatic 
view of the Church, which early prevailed 
among the disciples of the Reformation, 
and which, even to-day, finds favour in the 
party termed * orthodox,' but against which 



Social Experience 129 

the Protestant spirit has ever reacted. It 
is evident that men who have freed religion 
from metaphysics, and who are of opinion that 
the Christian profession does not consist in the 
acceptance of certain dogmas or of certain 
theological doctrines, but in the assimilation 
and progressive application of the religious and 
moral principles of the Gospel, cannot admit 
that the Church, that is to say, the religious 
community, is based upon subscription to 
a dogmatic profession of faith. Nowhere in 
the Gospel narrative can they discover the 
faintest trace of any such profession put forth 
by Jesus to His disciples. Confessions of faith, 
so numerous in the Protestant Churches styled 
' orthodox,' are, as we have already seen, merely 
attempts, on the part of those who framed 
them, to co-ordinate their own doctrines and 
interpretations of the Bible. They possess no 
other sanction than the arguments of those 
who uphold them. These arguments appear 
to us insufficient or of no value whatever. 

We have, therefore, abandoned confessions 

9 



130 Liberal Christianity 

of faith, resting content with what reason, 
conscience, and the Gospel itself teach us, 
namely, that a Christian Church is a religious 
community, inherently and exclusively religious 

and moral, and that the only thing needed 



in order to become a member is to acknow 
ledge the excellency of the principles of the 
Gospel, as Jesus taught them, and to be 
prepared to further their realisation, as far as 
we can, in and around us. 

What is then the good of churches ? people 
ask from various quarters. Under such con 
ditions there is no more ground for their 
existence. Liberal Protestants are accused of 
undermining the Church, and it cannot be 
denied that, in the case of many of our con 
temporaries, their abandonment of the Catholic 
notion of a sacramental Church and of the 
traditional Protestant conception of a dogmatic 
Church, has led them to become indifferent to 
every species of church, although they have 
not, thereby, ceased to be religious men in 



Social Experience 131 

the true sense and in the moral acceptation of 
the term. We must explain ourselves clearly 
on this point, and show, on the one hand, that 
Liberal Protestantism desires to uphold the 
Church, that it deplores and condemns the 
indifference manifested by too many liberals 
towards the ecclesiastical life ; and, on the 
other, that it rejects the close and all too 
summary identification of the Church with 
public worship, as if the intensity of a man's 
religious and moral life could be measured 
simply by his mechanical attendance at places 
of worship. This notion is a legacy of the 
sacramental Church of the past, and is incom 
patible with a more spiritual conception of 
religion. 

Liberal Protestantism, through the medium 
of its most accredited representatives, constantly 
dwells upon the necessity for the existence of 
the Churches and upon the duty of its adherents 
to participate hi their life. In this it takes its 
stand upon social experience, just as above we 
saw it appeal to moral and religious experience. 



132 Liberal Christianity 

The history of mankind shows us that, at 
all times, and among men of every race and 
degree of civilisation, there have been religious 
associations, sometimes closely identified with 
civil society, sometimes distinct or separate, 
more often of a mixed kind. A religious 
association is a natural form of human 
sociability, just as the religious function is a 
natural form of spiritual activity. We are so 
constituted that we spontaneously associate 
together in order that we may exercise our 
gifts and satisfy our spiritual, moral or aesthetic 
cravings in common. We institute societies 
for physical exercise, literary or musical guilds, 
and many other forms of association. It is 
manifest that as long as religious needs exist, 
that is to say, as long as man continues on the 
earth, religious associations will be found. It 
required that degree of exasperation which has 
been provoked in the modern world by clerical 
pretensions, for men in certain quarters to have 
been led to overlook this fact so plainly taught 
by experience. 



Social Experience 133 

First and foremost, Liberal Protestantism 
claims the Church for public worship, in 
common, for it lays great stress upon public 
worship, while at the same time refusing to 
identify it purely and simply with the religious 
life. It desires public worship, either on 
given days or upon the occasion of solemnities 
which call for religious gatherings, because 
it esteems that such worship is indispensable 
to the religious life of the majority of our 
fellow-men. Of course it does not forget that 
the best kind of worship is active submission 
to the divine will in our daily life, meditation 
and prayer in secrecy and retirement. But, 
save perhaps in the case of a small number 
of superior souls, this very habit of private 
worship needs to be sustained and inspired 
by public worship, by association and example. 
Protestant worship as we have already 
pointed out is primarily intended for the 
instruction and edification of those who are 
present. And, in fact, the immense majority 
of us stand in need of instruction in religious 



134 Liberal Christianity 

and moral questions ; we need to be sustained, 
encouraged, and strengthened in moral faith 
fulness and in the practice of the good. In 
face of the enormous development of modern 
printing and the facilities afforded for the cir 
culation of every species of immoral or scarcely 
moral writing, of appeal to the senses and 
to the appetites of the animal man, I ask all 
serious men whether they do not believe that 
it is more than ever necessary to maintain 
and extend this educative power of public 
worship and to further everything that can 
minister to healthy and manly edification. 
All who are accustomed to such public worship 
know what deep and generous emotions it has 
afforded them, and what salutary lessons they 
have carried away. 

In such matters numerous individual 
varieties must necessarily exist. The same 
means which produce a good effect on some 
are unpleasant to others. There is doubtless 
room for the introduction of greater flexibility 
in the public worship of the Protestant 



Social Experience 135 

Churches not by multiplying the services, 
or by developing overmuch the exercises of 
a somewhat unhealthy piety, such as prayer- 
meetings, or meditations, in which empty ver 
biage seems all the more odious to those who 
are not hypnotised by these pious practices, 
as it is applied to sacred subjects but by 
making use of the resources of art and 
literature to express religious emotions, and 
more especially those of music. Many Liberal 
Protestants consider that their worship has 
remained too exclusively Biblical, although 
they have ceased to look upon the Bible as 
a composition differing in essence from other 
books. The austerity, coldness, and let us 
frankly add the tediousness of many of these 
meetings for worship have in a large measure 
contributed to their abandonment, whilst the 
resources of the spiritual and aesthetic life 
have become more generally accessible to men 
of every condition. 

Whatever the verdict in these matters, 
towards which it is good to draw attention, 



136 Liberal Christianity 

but which it is not within our province to 
settle here, public worship remains in the 
eyes of Liberal Protestants, as in the view 
of all the other sections of Protestantism, a 
necessary and eminently helpful element in 
the religious life. But they do not consider 
that it ought to absorb all the religious life 
of the community, nor that a man's religious 
and moral worth should be measured by the 
number of his attendances at the services. 
For here again experience teaches us that 
there are men, leading highly moral and 
truly Christian lives, who prefer other methods 
of spiritual instruction and other sources of 
religious emotion to these meetings for official 
worship, and that, on the other hand, among 
those who may be called "pillars of the 
church," active piety and superior morality 
do not always correspond to outward devo 
tion. 

Liberal Protestantism therefore deems that 
it is time to modernize worship and to adapt 
it to the culture and temper of the age, that 









Social Experience 137 

the attempt should not be made to impose 
its traditional forms upon those who are no 
longer able to take any interest in them, but 
rather that these forms should be suited to 
the needs of the day. For worship possesses 
no magical value in itself. It has worth only 
in so far as it furnishes instruction, edifica 
tion, religious emotions, and moral energy to 
those who take part in it. If you are better 
able to impress many of your contemporaries 
with a sense of the sovereignty of the Eternal 
by lecturing to them upon the course of the 
worlds through space and upon the harmonies 
revealed by astronomy than by expounding 
a portion of the Bible, you would be greatly 
to blame were you to neglect this powerful 
instrument of religious instruction, using 
instead a sermon on traditional lines. Indeed, 
the only important thing is to make men 
sensible of God's presence and universal 
activity. And if you are able, by means of 
studies in literature, art or ethics, nay, even 
by concerts or suitable performances, to nerve 



138 Liberal Christianity 

for the good fight souls which remain un 
touched by the traditional type of preaching, 
you would be greatly to blame were you not 
to make use of such means. One of the most 
pressing duties of the Protestant Churches at 
the present day is to extend their conception 
of worship in this direction, and to speak in a 
truly modern language to the men of the 
twentieth century, the language of their time 
and civilisation, one they can understand, 
instead of in an empty phraseology, made up 
of Canaanite ' patois ' and vague sentimental 
formulas, the worn-out remnant of the grand 
Biblical tradition. 

Far from desiring to suppress the Churches, 
Liberal Protestantism aspires, on the contrary, 
to open out new destinies before them by 
recalling them to their true mission in Protes 
tantism, which is the instruction and edification 
of their members, and by calling upon them to 
pursue this end by all the means which present- 
day civilisation places at their disposal. It is 
pre-eminently to the young that we owe this 



Social Experience 139 

religious instruction, this sound moral educa 
tion. In our opinion there is no more important 
task before the Churches. Almost everywhere, 
in countries where an advanced state of civil 
isation prevails, the instruction of children is 
looked upon as a public service, as a function 
devolving upon the State ; further, Liberal 
Protestants have everywhere been found to be 
the most zealous promoters and upholders of 
free, compulsory, and lay education, that is, of 
education uninfluenced by sectarian trammels 
and ecclesiastical dogmatism. By acting thus, 
they were remaining faithful to their prin 
ciples. But this implied no contempt on 
their part for religious instruction. On the 
contrary ; it is because they desire to see it 
strong, sincere, and complete that they will 
not tolerate a religious education which some 
would have uniform, official, and consequently 
proving either tyrannical by the imposition 
of a State catechism, or else superficial and 
purely external by the elimination of every 
thing calculated to invest it with a definite 



140 Liberal Christianity 

character. Being designed to impart to chil 
dren the principles and energy necessary for 
their religious and moral life in short for what 
is the centre of their personality this par 
ticular religious education, the most important 
of all but also the one where freedom is the 
most sacred, belongs to the family and the 
religious association or Church. These have 
no nobler or holier task to perform; nor 
will they ever attach too much importance 
to it. 

In this matter, then, Liberal Protestantism, 
addressing itself to parents to whom devolves 
the duty of choosing teachers for their 
children, says : " Take care lest you give 
your children religious instruction based upon 
principles entirely opposed to those which 
are imparted to them at school, instruc 
tion owing its power solely to the super 
natural, whereas all the sciences concur in 
teaching them that miracles do not exist ; an 
instruction which rests upon a body of tradi 
tions irreconcilable with the surest conclusions 



Social Experience 141 

of the experimental sciences and of history, 
an instruction which must of necessity end in 
a conflict with that given at school, provided 
only the boy or girl reflects upon what is 
taught. Do not lightly treat the religious 
and moral formation of your children ; do 
not expose them, by your carelessness, to the 
terrible conflict between science and faith, in 
which so many minds have foundered, and 
which haunts everyone as a perpetual danger. 
Liberal Protestantism, with its purely moral 
conception of religion, by freeing the Gospel, 
properly so called, from all the traditional 
doctrines which have confiscated it to their 
own advantage, affords your children sound 
religious instruction, wholly leavened by the 
principles of the Gospel, and in strict accord 
ance with the teaching of our modern school, 
an instruction which aims at producing 
autonomous consciences, free believers, Chris 
tians who shall be also free citizens of modern 
democracy. Secure them this benefit. Put 
them in a position to determine their own 



142 Liberal Christianity 

religious and moral life, by reasoned subscrip 
tion and free choice." 

This is a duty incumbent upon all, even 
upon those parents who have failed to 

establish their own moral life on solid prin- 



ciples. We know nothing more culpable 
than the mode of reasoning, alas ! only too 
current in certain circles, whereby fathers who 
have freed themselves from the traditional 
faith, Catholic or Protestant, nevertheless 
continue to allow their children to receive a 
religious instruction, the principles of which 
they condemn, alleging that later on, when 
their children are grown up, they will know 
how to get rid of all such useless and cumber 
some religious 'impedimenta.' They would 
not proceed otherwise if they deliberately 
intended to blight the moral sense of their 
children. 

In order that religious instruction may be 
given to youth, Churches are required, and 
religious associations needed, as well as men 
specially entrusted with this sacred task. 



Social Experience 143 

They are also required to propagate religious 
and moral principles. The word 'propa 
ganda' now possesses an unfavourable con 
notation on account of the countless abuses 
perpetrated by the Churches based on autho 
rity. But just as that propaganda is 
odious which looks upon all means as equally 
good, seeing the end justifies the means, so 
also the propagation of what we consider 
truth and justice is the duty of each one of 
us. Moral truth, and above all, the moral life 
as we have already said are not propa 
gated in the same way as scientific truth. In 
the case of the latter, it is enough to state, 
to explain, and to demonstrate it to men. 
The moral life, and religious faith in so far as 
it is an attitude of the soul, cannot be im 
parted by teaching alone, nor demonstrated 
like a theorem of geometry. They are com 
municated through personal influence, by 
example, and the splendour of their applica 
tions. Although every form of coercion and 
violence is odious in such matters, yet the 



144 Liberal Christianity 

man of faith, the really moral man, ardently 
desires to make others share in the spiritual 
blessings which he himself enjoys. What 
were the value of an ideal of justice which 
one did not seek to apply ? What were the 
value of a faith which did not tend to manifest 
itself in works ? 

Of a truth we see a great number of moral 
deeds performed outside the Churches, and we 
cannot congratulate ourselves too much on 
the extraordinary abundance of associations 
having moral aims ; it is one of the highest 
claims of contemporary society upon the esteem 
of those which are to follow. But it is enough 
to glance at the statistics of these works 
of moral reform, as well as at those of works 
of charity, in order to ascertain how large is 
the place occupied by works of ecclesiastical 
origin. And if, looking further than their 
titles, we examine which of their members are, 
even outside the Churches, the most active and 
zealous, we still more clearly perceive what an 
absolutely preponderating part is played by 



Social Experience 145 

men and women who owe their inspiration to 
Christianity alone, and who reduce to practice 
the principles which they have gathered in 
their several Churches. 

Social experience conclusively proves the 
immense work accomplished by the Churches 
in the moral domain and in the field of public 
and private charity and human solidarity. 
How could it be otherwise in a Christian 
community, where the Churches, even the 
most sacerdotal and dogmatic among them, 
have nevertheless preserved, beneath their 
rites and dogmas, the original precepts of the 
Gospel which are wholly based on love, self- 
sacrifice, and mutual kindness ? 

Liberal Protestants cannot overlook these 
lessons of experience. Unlike many reformers 
of the present day, they are unwilling to 
allow themselves to be so far led away by 
their opposition to Catholic clericalism or 
Protestant dogmatism, as to wish to get rid 
of the Churches or to lose all interest in them. 

If as we are bound to confess certain 

10 



146 Liberal Christianity 

Liberal Protestants have individually arrived 
at these extreme conclusions, Liberal Pro 
testantism, as a whole, believes on the contrary 
in the mission of the liberalised Churches in 
the modern world, for worship, instruction, and 
education, for healthy and free moral propa 
ganda, for the continual stimulation of works 
of solidarity and charity ; and it believes that, 
far from lessening their influence for good, an 
ever-increasing application of their activity to 
moral, social, and fraternal works, irrespective 
of all sacerdotal and dogmatic considerations, 
opens up a new future, rich in blessings, both 
for themselves and for society in general. 



rhe Protest- One of the distinctive features of the Pro 
mt concep- 

ionofthe testant conception of the Church, and we 

Church. 

Social ad van- believe that we may add, without exaggeration, 

ages of this J 

riew - one of its great advantages for our modern 

democratic society, is that it does away with 
the formidable conflicts between the Church 
and the State, which constitute to-day, more 
than ever, a social calamity. For, according 



Social Experience 147 

to our conception, there no longer exists that 
terrible antithesis between the realm of God 
and the realm of a sinful civil society, which 
lasted on right through our European history 
as a deplorable legacy of the Jewish tradition, 
where the kingdom of God and the powers of 
this world stood confronted as two irrecon 
cilable enemies, one of which was to destroy the 
other. The Catholic Church, with her exces 
sive centralisation, her governmental hierarchy, 
her essential claim to be alone in possession of 
divine truth, and to speak and act on earth 
in God's name, necessarily came to identify 
all who did not bow before her with the 
enemies of God. To deny her teaching, to 
hinder the application of her precepts, is 
not merely to part company with a group of 
men who profess principles differing from 
those you yourself hold ; it is to revolt against 
God. 

It is incredible that so many of our enlight 
ened contemporaries fail to grasp this obvious 
truth, but suffer themselves to be deceived 



148 Liberal Christianity 

by the professions of liberalism which the 
Catholic Church makes when she feels 
menaced in her interests. Liberty and the 
Roman Church are as incompatible as water 
and fire. One only needs to open one's eyes 
in order to perceive that wherever the Church 
is able to enforce her principles, she crushes all 
liberty and attempts to subordinate all other 
authority to her own. We cannot reproach 
the Church for this ; for when she acts other 
wise, she disowns herself. We ought rather 
to blame those Catholics for their blindness, 
who believe they can reconcile liberalism and 
the independence of the civil power with 
fidelity to the Roman Church. 

In the history of great institutions there is 
an inner logic, superior to all the artifices of 
the cleverest politicians. By contrasting the 
society of the children of God that is to say, 
the Church with the society of the adversaries 
of God, that is, everything in the world which 
does not submit to the Church, by withdraw 
ing from the world, in order to make them 



Social Experience 149 

live a separate life, the so-called religious life, 
all who are par excellence her subjects, Roman 
Catholicism has ever acted upon civil society 
as a leech. She has continually drawn off a 
part of the most moral and religious persons 
which each generation produced, and conse 
crated them to her own exclusive interests, 
thus depriving lay society of their services. 

It seems to me wholly unnecessary to dis 
cuss the claim of the Catholic Church to 
infallibility. Since the Reformation in the 
sixteenth century and the great development 
of modern historical studies, such claims can no 
longer be seriously discussed. The vaunted 
uniformity of the Catholic Church in our own 
day is itself no other than a delusion. It is 
outwardly imposing ; but experience teaches all 
who enter in, that, behind this purely external 
uniformity, lurk as many divisions, strifes, 
and varieties in the interpretation of symbols 
and the appreciation of rites, as in any other 
society, too often coupled, in the bargain, with 
that bitterness and constant recourse to under- 



150 Liberal Christianity 

hand practices which are the sorry prerogative 
of sacristies and Jesuit schools. 

Protestantism, on the contrary, in all its 
forms^ while most emphatically repudiating 
this Catholic conception of the Church, far 
from opposing civil society, has everywhere 
been in close connection with it. In tradi 
tional Protestantism, however, all trace of the 
old antithesis between the kingdom of God 
and the kingdom of Satan has not yet dis 
appeared. It could not have been otherwise. 
It is true every human Church was pronounced 
fallible and imperfect ; of course, the only true 
Church was the invisible Church, the members 
of which were known to God alone, since God 
alone knows the depths of the heart an admir 
able distinction, the theological form of which 
should not render us oblivious of its grandeur, 
for it is nothing less than the final deliverance 
from the bondage of sacerdotalism. For these 
Protestants there nevertheless existed a divine 
revelation, once for all delivered, and the duty 
of every man was to submit to this Word of 



Social Experience 151 

God. The Reformers, and particularly the 
Calvinists, sought therefore to realise in the 
laws of the land all the precepts of the Bible, 
as well of the Old Testament as of the New. 
They dreamed of a regenerate civil society, 
renewed in accordance with the Biblical type. 
Whereas the Catholics aspired to subordinate 
the State to the Church, the civil society to 
the religious society, these men tried their 
hand at fusing the Church with the State, by 
the organisation of civil societies which should 
govern themselves in accordance with the 
teaching of the Bible. 

To the fruitfulness of the consequences of 
this Protestant revolution, we can only make 
allusion here. It laid the foundation of 
political freedom and representative govern 
ment. And indeed, to this very day, scarcely 
any but the nations schooled in these ideas 
have succeeded in realising at all permanently 
the government of the people by themselves. 
Wherever the Catholic ideal prevails, it per 
petually mars the working of free institutions 



152 Liberal Christianity 

and saps their foundation, because it fails to 
produce free citizens. 

Nor was the ideal entertained by the Re 
formers any more feasible. Without entering 
into a lengthy discussion, it is enough to 
remember that it was impracticable, because it 
is impossible to transfer to a modern society, 
quite otherwise constituted, maxims of life 
and rules of social organisation framed to 
suit a little nation of antiquity or a small 
community of believers. Moreover, this 
conception was bound to break down with 
the belief in the infallibility of the Bible 
itself. 

What has nevertheless survived is the per 
fectly clear feeling that the Church is a part 
of civil society, that her interests are identical 
with those of the secular world. What re 
mains is a very strong attachment, on the part 
of the great majority, for the institution of 
national Churches, either allied with the State, 
or free from all official connection with the 
government of the country. 



Social Experience 153 

In these questions, where the principles of Disestablish 

. ment, or the 

the moral life are not at stake, but where it is separation o 

the Churche 

a matter of their social applications, which are and the stat 
inseparably bound up with many other political 
questions, numerous differences of opinion are 
naturally to be found among Liberal Protes 
tants. Some are in favour of the complete 
separation of the Church and the State ; others, 
on the contrary, retain a strong affection for 
their union. It is absolutely impossible to 
offer a general solution of this problem. 
Everything depends upon local circumstances, 
historical antecedents, and the conditions of 
political life. 

From a purely theoretical point of view, 
disestablishment, or the separation of the 
Churches and the State, seems to be the 
logical end of the religious and political 
evolution of the modern world ; and in new 
countries, such as the United States of 
America and the Australian Commonwealth, 
where the Protestant spirit is, so to speak, an 
integral part of the moral constitution of the 



154 Liberal Christianity 

people, it hardly seems to admit of a doubt 
that disestablishment presents very great 
advantages. Among the nations of the Old 
World, and especially in countries where the 
proportion of Catholics is high, it would, in all 
probability, prove a very dangerous thing, both 
for religious liberty and for political freedom, to 
obey the suggestions of pure theory, and sur 
render the guarantees which the union of the 
Churches and the State secures to the people 
as a whole. The antagonism between civil 
society and the Roman Church would not 
cease on that account, since it proceeds from 
the very nature of that Church; but civil 
society, unless it were to pass the severest 
possible measures against the Roman Church 
alone, irrespectively of the other religious 
associations, thus exposing itself to lapse into 
persecution, would remain unarmed before the 
formidable power of an adversary so strongly 
organised. 

In the countries of Continental Europe it 



Social Experience 155 

would seem that the majority of Liberal Pro- National 

Churches, 

testants are still, for reasons of expediency, in with P ure] y , 

religious and 

favour of the union of the Churches and the n j orj t 1 

charters. 

State, and of the type of national Churches in 
accordance with the lay traditions of Protes 
tantism. This type, indeed, offers unquestion 
able advantages. It unites, in one and the same 
moral education, love of country and devotion 
to the religious ideal, the two most fruitful 
principles of the moral life, since both urge 
men to stifle selfishness, the root of sin within 
themselves, and to subordinate the gratification 
of their personal passions to the higher law of 
self-denial and of duty, by devoting themselves 
to the good of the community and to the service 
of noble causes. Whoever has personally ex 
perienced the salutary emotions called forth 
by the simultaneous action of these two senti 
ments, the highest which it is man's lot to feel : 
namely, love for one's native land and fellow- 
countrymen, and affection for the home of 
one's moral education, will experience a strong 
reluctance in breaking with so beneficial an 



156 Liberal Christianity 

association, unless the gravest possible reasons 
constrain him to do so. It is not because 
patriotism too often degenerates into narrow 
and e mischievous jingoism that the free believer 
will forget the nobleness and greatness of 
enlightened and lawful patriotism. But the 
patriot must not in turn deny the consecration 
given by the religious ideal to patriotism, on 
the plea that the religious sentiment has too 
often degenerated into fanaticism. 

Yet, as national Churches are found allied 
with the State, Liberal Protestants maintain 
that these Churches ought to possess an ex 
clusively religious and moral charter, which 
is alone compatible with the modern State. 
The moment an infallible authority ceases 
to exist, either of Pope or Council for the 
Catholics, or of the Word of God or Bible 
for the Protestants, the State has no right to 
decree that one particular system of theology 
or body of doctrine shall alone be taught in the 
Churches. For, were it to assume this right, 
it would be conferring upon itself a diploma of 



Social Experience 157 

infallibility which no more belongs to the State 
than to any other human authority. 

Liberal Protestants therefore call for national 
Churches, in which freedom in the matter of 
dogma shall prevail, in which the different 
theological tendencies shall all enjoy full 
liberty, and their desire is that these dogmatic 
divergences may progressively diminish within 
the Church herself, as the inanity of all these 
discussions in matters which exceed the 
capacity of our intelligence stands out with 
greater clearness, as the scientific spirit develops 
and respect for the inevitable diversity of 
individual opinions spreads, in order that a 
brotherly cultivation of religious and moral 
habits and a healthy emulation in the applica 
tion of the principles of the Gospel may alone 
flourish. 

Where, then, is the unity of the Church ? 
the supporters of the old ' doctrinaire ' Church 
anxiously ask themselves. Can we still speak 
of a religious community, in which different 
doctrines are taught, and in which one member 



158 Liberal Christianity 

professes a belief in the supernatural, and an 
other in the place of miracle substitutes worship 
of universal order ; if for one Jesus Christ is the 
Word of God, and for another the last and 
greatest of the prophets of Israel ? Certainly 
not, so long as the essence of Christianity 
is thought to reside in the profession of a 
system of doctrines. But we have precisely 
seen that Liberal Protestants are unanimous 
in rejecting such an identification of the 
Gospel with dogmatic theology, in the name 
of the Gospel itself, as in the name of religious 
experience and of the present state of our 
knowledge. As a matter of fact, in the 
Churches which have maintained at their basis 
a dogmatic confession of faith, the greatest 
divergences arise among the members when it 
comes to interpreting these confessions. The 
intellectual unity of which they boast vanishes 
as soon as it is closely pressed. 1 

1 By the same formulas, the numerous varieties of 
orthodox Protestants which now exist often express very 
different ideas. If, for example, we were to ask any so- 



Social Experience 159 

The unity of a Christian religious com 
munity can now only be a religious and moral 
unity, that is to say, adhesion to the essentially 
moral principles of the Gospel, with a progres 
sive application of these principles in accordance 
with the conditions of the time in which we 
live, first in ourselves, in our own individual 
piety and spiritual life, then in the society 
of which we form a part. 

Is not that enough ? Let us learn to see 
things as they are : as a matter of fact, every 
where now men are judged solely according 
to their moral worth, not according to 
their dogmatic theology. With the exception 
of groups of fanatical sectarians, the vast 
majority of our contemporaries who are still 

called orthodox Church of the present day to formulate 
in precise terms what it means by the word Redemption, 
there would not be a single one in which the members 
could succeed in coming to an agreement upon anything 
but hollow formulas or articles capable of receiving 
different interpretations,, with the exception, of course, 
of those which have strictly maintained the dogma of 
vicarious atonement. And after all, the latter alone 
have really a right to call themselves orthodox. 



160 Liberal Christianity 

attached to the Catholic Church, or to one of 
the doctrinal Protestant Churches, would not 
think of excommunicating a good man or a 
benefactor of humanity on the plea that he 



had not partaken of the sacraments of the 
Church or subscribed to a confession of faith. 
This is a matter of experience. In theory, 
too, it were unbecoming in us to be more 
exacting than Christ Himself, and to require 
of members of His Church other conditions 
than those which He Himself required. To 
have our part in the love of God, in the 
love of justice, in the disinterested service of 
truth, in the love of our neighbour, in self- 
consecration to the divine will, is all this 
nothing ? In truth, it is sufficient to state the 
question in order to solve it. 

Liberal Protestants look upon the Churches, 
whether allied with the State or untrammelled 
by any bond, as associations for Christian 
instruction and moral education, whose 
mission it is to act upon the whole of society 
as a leaven, ever purifying, regenerating, and 



Social Experience 161 

uplifting the spiritual life of the people. They 
must not encroach on the province of the 
legislative power. They have nothing to do 
with politics. They have as their mission 
and surely it is a noble one to inculcate upon 
their adherents, and to seek to spread abroad, 
those principles and sentiments which shall 
suggest to the people the social reforms and 
individual improvements which the ever re 
curring ascendency of sin renders continually 
necessary. Are Liberal Protestants socialists 
or individualists ? They are neither, or rather 
they are both, according to circumstances, 
the requirements of the times, and the special 
needs of different countries. The only thing 
they deem necessary is that justice should reign 
and liberty should flourish ; that the brother 
hood of the children of God should spread, and 
that the moral life of the individual should not 
be stifled ; that the free and broad-minded piety 
of the Gospel should more and more inspire 
men, but not at the cost of intolerance which 

would radically taint it. This ideal may be 

11 



1 62 Liberal Christianity 

realised in various ways. Each must act, in 
every instance, according to his light, and 
above all in obedience to the voice of his 

own conscience. 

* 

Mission of the Thus reduced to their function as religious 
Churches. and moral teachers, the Liberal Churches, what 
ever their denomination, may do an immense 
amount of good, and discharge a duty which 
religious associations can alone perform for 
society. Theirs is the noble mission of training 
the conscience, of stimulating individual energy, 
of fighting against sin in the heart of man, of 
bringing to the weak and to the victims of 
destiny the consolations and helps of the 
Gospel faith and charity, of continually re 
minding the people of the sovereign rule of 
the Heavenly Father and the brotherhood of 
man. They should be societies of mutual 
moral insurance against sin and the misfortunes 
of human life, without any claim to infalli 
bility and without arrogance, firmly assured 
that in the moral and religious life persuasion 



Social Experience 163 

alone is effectual, and freely formed convictions 
alone beneficial. 

They should also be as fortresses in which 
men may take refuge against the ever menacing 
attacks of sacerdotalism. Indeed, experience 
teaches us every day that emancipation from 
clericalism is only insured when a man, thus 
emancipated, can find safety for himself and his 
family by joining a religious society in which 
freedom is allowed. Consider what happens 
daily in Catholic countries ; the husband 
becomes a free-thinker, falls away from the 
Church, the wife cannot submit to this absence 
of religion, the children must be educated. In 
what principles ? On what tradition is such 
a man to graft his freedom ? Let us suppose 
that the husband wins over to his views his 
wife and children, and himself undertakes the 
task of educating them philosophically. Do 
we not constantly see that by the next genera 
tion the Church has succeeded in recapturing 
those who were believed to have been definitely 
liberated ? When will those liberals, who are 



164 Liberal Christianity 

not on principle the enemies of every religion 
and of all religious ethics, come to understand 
that the only guarantee of final emancipation 
for tjiemselves and their families lies in their 
joining a liberal religious society, a Liberal 
Church, in which they may find the spirit of 
progress, together with the good and perma 
nent elements in tradition, and in which the 
religious needs of the human soul may be 
satisfied, without sacrificing any of the require 
ments of reason ? 

In order that the Liberal Churches may be 
enabled to fulfil this mission which is emphati 
cally theirs, they must be seconded by all those 
who believe that their children need moral 
instruction which shall be truly modern, by 
all those who realise the immense advantages 
of an education at once religious and scientific, 
by all those who cannot rest content with 
theoretical and practical materialism. If the 
Churches at present in existence do not suit 
them, let them form others. But let them 
not continue to remain apart, confining them- 



Social Experience 165 

selves to a negative attitude towards sacerdotal 
or dogmatic tradition. Negations can lead to 
no definite results. What was the outcome 
of all the negations of the eighteenth century 
in Catholic countries ? That the sacerdotal 
Church was rendered stronger than ever in the 
nineteenth century. 

How is freedom to be secured and main 
tained in the Church, if those who are free- 
Christians remain indifferent to the religious 
life of society and shut themselves up in their 
individualism ? And how can we secure that 
the indestructible social power of religion the 
history of humanity everywhere witnesses to 
the fact shall not be seized by the Churches 
based on authority and tradition, which are 
deeply rooted and strongly organised, if those 
whose moral faith is free and truly modern do 
not band together and take an active part in 
works inspired by their own spirit ? 

Liberal Protestantism considers that a demo 
cratic organisation of Protestant Churches lends 
itself, better than any other, to the constitu- 



1 66 Liberal Christianity 

tion of Liberal religious associations. But it 
is not exclusive here any more than elsewhere. 
If, for one reason or another, free believers 
think they can find elsewhere better methods 
of securing for their principles a social influence, 
they should resort to them. The all-important 
thing is for them to feel the need of religious 
societies to preserve and foster their moral 
principles. 



THE IDEAL OF LIBERAL PROTESTANTISM AND 
ITS MISSION IN MODERN SOCIETY 

ACCORDING to some, Liberal Protestantism Liberal 

Protestanti 

is nothing but a tissue of negations, and they is a 

*> r 

are prone to accuse it of impiety. According 
to others, it is a mere survival of superstition, 
destined to disappear like every species of 
religion. These accusations mutually com 
pensate and annul each other. At each fresh 
reform in institutions or traditional beliefs, 
their adherents have declared that all was lost, 
that religion and piety were at an end, and 
that, under pretence of reforming, the in 
novators succeeded in completely destroying 
the moral life of humanity. And often in 
the past the revolutionists have upbraided 
the reformers for timidity or inconsistency, 
because they claimed to preserve all that was 
good in the old order, instead of overthrowing 

167 



1 68 Liberal Christianity 

everything by making a clean sweep of every 
species of tradition. The reception given to 
Liberal Protestantism by hardened conser 
vatives, as well as by the enemies of all re- 
ligioii, is perfectly natural. 

Yes, undoubtedly, Liberal Protestantism 
rejects a considerable number of traditional 
doctrines, Catholic and Protestant. Every 
affirmation implies a negation. Those Pro 
testants who are termed orthodox are deniers 
in the eyes of Catholics ; the Christians were 
constantly accused by the Pagans of antiquity 
of being deniers and atheists, because they 
refused to worship the accredited gods. Every 
reform necessarily presents itself at first in 
its negative aspect. In order to reconstruct, 
indeed in order to repair, you must begin by 
pulling down that part of the building which 
needs to be replaced. But nothing could be 
more inexact than to identify Liberal Protes 
tantism with a mass of negations. It is, on 
the contrary, very positive in its affirmations. 
We believe we have shown this with sufficient 



Mission in Modern Society i6g 

clearness to render any fresh allusion to the 
point superfluous. It is impossible for any 
fruitful teaching to remain merely negative. 
Negation is sterile. In particular, in the 
realm of the religious and moral life, positive 
affirmations alone can furnish those energies 
without which there is no life. In order that 
a tree may yield savoury fruit, you must prune 
it, yet it is not the pruning that makes the 
tree bud and the fruit ripen, but the sap. 

Nor is it more correct to accuse Liberal 
Protestantism of being a survival of old super 
stitions. You may reject its principles, if 
you deem them faulty, but do not place it 
in the same category with the religions of the 
past based on authority. For it appeals to 
reason, conscience, and experience only, that 
is to say, to those very instruments used in 
free scientific research and to the only tests of 
truth which the unfettered minds of modern 
men can accept. Of course, it does not claim 
to have definitely and completely discovered 
truth, nor is it foolish enough to denounce 



i yo Liberal Christianity 

the infallibilities of yore, in order to supersede 
them by its own. It appeals to free inquiry, 
expects nothing save from free persuasion, and 
firmjy trusts that the future will further and 
bring to perfection the religious and moral 
work for which it labours. 

it aims at The ambition of Liberal Protestantism, the 

reconciling . . . . 

tradition and mission which it aspires to fulfil in present- 
progress. 

day society, is precisely to conciliate tradition 

and progress, to preserve what is good and 
lasting in the religious experience of the past, 
by freeing it from the antiquated and hence 
forth unacceptable forms which endanger its 
usefulness to the men of to-day, and to com 
bine it with the spiritual culture of our time, 
with the needs and experiences of the present 
day, and with the legitimate demands of the 
future. The proportion of each is difficult 
to determine ; much naturally depends upon 
the circumstances, surroundings, and ante 
cedents. What seems to one person extrava 
gant appears meagre to another. The task 



Mission in Modern Society 171 

of Liberal Protestantism is thus simply to 
continue the work of reformation in modern 
society, neither in a conservative nor in a 
revolutionary spirit, but progressively and by 
evolution. It embodies the ever active re 
forming principle, now rising up against sacer 
dotal despotism, now against magical and 
sacramental religion, at one time challenging 
the bondage of dogma or the formalism of 
the Pharisee, at another condemning sin in 
the individual or injustice in society, according 
as the need of reform is more strongly felt in 
one or other of these directions. 

Thus, for some we reform too much, while Religion 

wrongly con 

for others we are neither logical enough nor nected, both 

by conserva- 

courageous enough to apply our principles all ^s and by 
along the line. On the right we are told : 
under pretence of reforming Christianity and 
of adapting religion to the needs of the modern 
spirit, it is Christianity and religion itself su P ernatural 
that you are overthrowing, so that you have 
nothing left. By dint of sharpening the knife 



172 Liberal Christianity 

you have come to wear away the blade. On 
the left we are told : you cannot put an end 
to the errors and abuses which you justly con 
demn without making an end of religion. The 
latter merely represents a transitory stage in 
the evolution of the human mind. To the 
era of religion must succeed the era of science. 
There is no longer any room for religion in 
the society of the future. 

The statement of the religious and moral 
tenets of Liberal Protestantism which we have 
given above is, in our mind, sufficient to 
justify it before the tribunal of public opinion. 
The profoundly religious character of its moral 
conception of the Gospel is beyond dispute, 
and the moral value of such teaching, 
which satisfies the highest aspirations of 
the modern conscience, cannot be called into 
question. 

It is nevertheless expedient for us to exa 
mine these objections more closely, in order to 
gain a more accurate idea of the relation of 
Liberal Protestantism to the other spiritual 



Mission in Modern Society 173 

tendencies of present-day society, and to grasp 
more clearly the nature of the work which lies 
before it. 

When we attentively examine the reproaches 
levelled against it by irreligious people as well 
as by traditionalists, we soon recognise that 
they proceed from the same premises, from 
the same traditional conception of religion, 
still held by the latter, but rejected by the 
former. In addition to particular doctrines, 
there are two essential principles which, 
in the view of both, so to speak, constitute 
religion, so that if they are taken away re 
ligion itself disappears : on the one hand, the 
existence of a religious authority external to 
man, having the right and the power to dictate 
his belief and the rules of his conduct ; on 
the other, belief in the supernatural. They 
imagine that without an external authority, 
and a belief in the supernatural, religion is 
impossible : that is why so Protestant and 
Catholic conservatives assert we must at all 
costs maintain external authority and the super- 



174 Liberal Christianity 

natural; that is why, answer the adversaries 
of all religion, we must destroy religion, since 
we no longer admit any arbitrary authority, 
or Relieve in the supernatural. 

Liberal Protestantism opposes with all its 
might this fatal conception of religion, which 
justifies at once the fears of the traditionalists 
and the indignation of the revolutionists. 
Together with all true free-thinkers, it rejects 
every religious authority external to man, 
whether of the Church, as Catholics maintain, 
or of the whole Bible, as orthodox Protestants 
assert, or of such and such a part of the Bible, 
as semi-orthodox Christians affirm, who fail to 
see that by making a choice in accordance with 
their own judgment, they are substituting their 
own authority for that of the Bible. Liberal 
Protestantism, as we have seen, founds both 
religion and ethics solely upon the inner 
authority of conscience, reason, and experience. 
With science, it rejects the supernatural in 
order to combine the religious sentiment with 
the modern conception of universal order. 



Mission in Modern Society 175 

And it considers that its mission is to acquaint 
the men of our day with this modern concep 
tion of religion, by dispelling the fatal error 
that religion is synonymous with external 
authority and the supernatural, and by 
propagating the sense of a religion which an 
educated man may accept, without entailing 
a divorce between all his intellectual convic 
tions and his faith. 

The very idea of a religious authority, ex 
ternal to man, is based on a childish psy 
chology. A little thought will suffice to con 
vince us that it is always and everywhere a 
fallacy. An authority only exists for us in the 
measure in which we recognise it as such, either 
unconsciously and without our understand 
ing the motives that prompt us, or through 
fear and well-advised interest, or by virtue of 
an act of conscious reasoning. After all, it 
is always the adhesion of our mind and of our 
will which alone gives it weight. If I yield 
obedience to the pope or to a council, if I 
admit their right to determine what I am to 



176 Liberal Christianity 

believe or what motives shall guide my life, it 
is because / believe in their infallibility. If 
I accept with my eyes shut the teaching of 
any Bible, it is because / believe that God 
is speaking to me in that Bible. The ulti 
mate cause of my conduct is always in myself. 
It cannot be otherwise. To argue that the 
overthrow of time-honoured external authori 
ties in religion is tantamount to the overthrow 
of religion itself is entirely to misconstrue the 
facts furnished by psychological observation. 
Because I refuse to bow before any traditional 
authority, being unable to accept it any longer, 
it in no way follows that I am unwilling to 
benefit spiritually by other examples and 
teaching, which I am able to accept, on the 
contrary, with all my soul. 

The identification of religion with the 
supernatural is likewise indefensible. It is 
not our intention here, any more than in 
the preceding pages, to engage in theological 
discussions as to God's method of action in 
the universe. It is the idlest task possible 



Mission in Modern Society 177 

to undertake to discuss matters about which 
we are ignorant, which we can never know, 
because they greatly exceed the range of our 
intelligence, and because we do not possess 
the data of the problem. To determine what 
God can or can not do is about as reasonable 
as if a child of two claimed to decide what 
problems a mathematician of genius could 
solve. Here, as elsewhere, we must take our 
stand on experience, and keep to facts which 
we can know and which everyone can verify. 

If the traditional religions have all been 
closely associated with a belief in the super 
natural, it is for the very simple reason that 
the scientific notion of natural order did not 
exist when they were formed. The antithesis 
between the natural and the supernatural is 
quite a modern one. It only dates from the 
birth of the natural sciences and the scientific 
method of critical observation and experi 
mentation. Until then, throughout the world, 
in antiquity, during the Middle Ages, and 
till the eighteenth century, miracles were con- 



178 Liberal Christianity 

sidered the natural mode of God's activity 
in the world. 

Protestantism, from the outset, reduced 
they- number, not on scientific but on religious 
grounds, by refusing to admit any other 
miracles than those of the Bible. It was 
inevitable that miracles should be expelled 
from this their last refuge, as the scientific 
conception of natural order spread and the 
history of the Biblical writings gave men a 
better insight into the conditions under which 
they had been composed. The claim to ad 
mit none but the miracles of the Bible was, 
to say the least, a strange one, seeing that 
many other narratives of miracles infinitely 
better attested might be found elsewhere. 
When Saint Bernard tells us of the miracles 
he himself used to perform, and when we can 
go and see with our own eyes miracles at 
Lourdes, it is, at all events, singular to declare 
that we do not believe in them, but that in 
return we believe in the miracles of the Bible, 
performed two or three thousand years ago, 



Mission in Modern Society 179 

and none of which is narrated to us by an 
eye-witness. 



The truth is that to-day belief in miracles The conflici 

between th< 

is only a survival of the erroneous notions School and 

the Church 

which people entertained about nature, prior 
to the results of modern science. Outside 
religious tradition, still thoroughly imbued 
with the spirit of the past, miracles are now 
no longer credited anywhere. Among Pro 
testants, even the most ardent defenders of the 
supernatural no longer allow that miracles play 
any part whatever in their own life l ; and 

1 In support of the supernatural, some invoke God's 
intervention in answer to prayer, but their contention is 
based upon a false notion of prayer. In practice, with 
the exception of a very small number of fanatics, the 
traditionalists of every school resort to the means furnished 
by experience and science in order to ward off the dangers 
which menace them or to obtain the gratification of their 
wants. They do not rely upon miracle. In theory, the 
conception of magical prayer, considered as a means of 
provoking miracles, is not only contrary to experience 
and observation, it is, further, scarcely reverent, and opposed 
to the spirit of the Gospel. True Christian prayer, of 
which the Lord's Prayer is the pattern, and Jesus' prayer 
in Gethseinane, at the most solemn moment in His life, 



i8o Liberal Christianity 

when it comes to explaining the miracles of 
the past, they invoke the action of laws as 
yet unknown which are supposed to have 
modified the course of the laws we at present 
know ; that is to say, in order to save the fact 
they deny the principle. In reality, whenever 
we are able to closely scrutinise a supposed 
miracle, of ancient or recent times, we either 

the most striking example, is : " Father, not as I will, but 
as thou wilt." The disciple of Christ makes his confession 
to his Heavenly Father in pious solitude, craves pardon 
for his sins, glorifies Him, and looks to God for strength 
to submit to the divine will. He is not irreverent enough 
to desire to substitute his own will for God's will, nor to 
move God to act counter to providential order. All the 
great Christians of the past, such as Paul, Augustine, 
Luther, conscious of the absolute sovereignty of God and 
of man's dependence upon God, have been led to proclaim, 
in theory, the deep intuition which Jesus had drawn from 
His piety. Experience daily renewed by millions of 
human beings teaches us that meditation and prayer 
impart to man fresh moral energy, a more intense spiritual 
life, consolation, hope, rest for the soul, and other spiritual 
benefits. But this spiritual value of prayer, which remains 
an undeniable fact whatever explanation we may give of it, 
in no way implies supernatural intervention on the part 
of God, providing at every turn for the need of the 
moment. It is, on the contrary, a constant phenomenon 
in the moral realm. 



Mission in Modern Society 181 

perceive that it is legendary, or else, if the 
fact is true, we discover that it may be re 
duced to the play of natural laws. 

Where can we find to-day, outside places of 
worship, schools in which miracles are still 
taught ? nay more, in which the possibility of 
miracles is still admitted ? We have, then, in 
these latter days, come to the following deplor 
able pass, namely, that in the majority of our 
Churches the clergy continue to teach the 
faithful, and more particularly the children, 
that they are to build their moral life and the 
assurance of their eternal salvation on the belief 
in a series of miraculous events ; whereas, 
in every other place, and especially in the 
schools which these same children attend, they 
are taught that there is no such thing as a 
miracle, that the universe is governed by laws, 
and that modern science says the very opposite 
to what the Churches are teaching as sacred 
truth. Such a state of things is truly terrible. 
One may well enquire how the moral life of 
the new generation can subsist under such con- 



1 82 Liberal Christianity 

ditions, and no one can any longer be surprised 
that the influence exerted by religion upon 
modern democracies wanes as instruction 

and the habit of reflecting become more 
i * 
general. 

:rror of those Since the School and the Church, science 

rho think 

bey can and religion, cannot agree, we will abolish the 

institute 

jiencefor Church and religion, say a growing number 

jligion in 

o f our contemporaries, especially in Catholic 
countries where the conflict is most keen. 
How many, too, are there who, without publicly 
professing such an intention, and, above all, 
without wishing to take religion from those 
who are attached to it, have in practice 
crushed all religion out of their own lives ? 

Their very reserve is instructive. Many of 
these people more or less clearly feel that the 
suppression of religion leaves a void in the 
spiritual life. They are no longer able to 
accept the ideas and religious practices which 
prevail in their midst, and which are generally 
the only ones they are acquainted with. If 



Mission in Modern Society 183 

they were to continue outwardly to profess 
them, they would be hypocrites of all things 
in the world the most repugnant. But they 
cannot help, at times, envying the spiritual 
serenity of those who possess strong religious 
convictions ; they would scruple to unsettle 
them, and frequently they have a more or 
less clear intuition that a society without any 
religion, supposing even that it could subsist, 
would be diminished and so to speak mutilated. 
Historical experience, in fact, enables us to 
affirm that, if at all times a greater or less 
number of individuals have been found with 
no religious life, no society has yet existed 
without any religion at all ; indeed, far from 
this being the case, even during the periods 
when the old religions, resting upon venerable 
traditions, were slowly sinking beneath the in 
difference of their nominal adherents, the re 
ligious needs of the human soul were making 
themselves felt in unsuspected ways, and the 
religious germination of the future was taking 
place, often with more force than at the time 



184 Liberal Christianity 

when the abundant harvest of a triumphant 
religion covered the earth. 

The teaching of history further enables us to 
affirm that men have never yet succeeded in 



overthrowing religious institutions or beliefs, 
firmly established in a community, whatever 
may have been the faults of their represen 
tatives or the error of their doctrines, with 
out replacing them by other institutions or 
principles, calculated to satisfy the religious 
needs of the human soul. The irreligious free 
thinkers of our day who strive to make an end 
of the Church, with her irrational traditions, 
her superstitious practices, and her despotism 
so intolerable to the modern mind, by destroy 
ing all religion and by eliminating the very 
name of God from the lessons and books de 
signed for children, are victims of a strange 
delusion ! Alas ! we have already witnessed 
the fact, and shall again : the very men who 
naively vote to-day for the suppression of God 
will to-morrow go once more to Mass ; and 
perhaps many of them still continue to intrust 



Mission in Modern Society 185 

the moral education of their children to these 
same priests, or to these same representatives 
of orthodox tradition, whose suppression they 
are for ever decreeing. 

Indeed, they must wholly have failed to 
grasp the true nature of religion and its inner 
essence, who imagine that it is possible to 
destroy it. Religion occupies the centre of our 
spiritual life, in those even who revolt against 
the traditional doctrines in favour of which the 
Church has attempted to confiscate it. It lies 
at the root of all ethical questions. For we 
have need to recall here, what we have already 
stated religion is the intimate consciousness 
of the link which binds us to the universe. In 
proportion as we feel this relation in one way 
or in another, our conception of the meaning 
of life will be different. The one thing we 
cannot do is to suppress this relation between 
the universe and ourselves. Unless we live a 
purely vegetative or animal life, obeying, with 
out the slightest thought or feeling of our re 
sponsibility, the impulses of our senses and the 



1 86 Liberal Christianity 

appetites of our lower nature, we cannot 
help having some notion, however vague, 
of the aim we are to pursue in life, of 

life's meaning and object, of the place we 



occupy in the universe, and of the duties 
entailed upon us. 

Science cannot satisfy the religious needs 
of our being, because the realm in which they 
find satisfaction is not within its competency. 
Those irreligious free-thinkers who wish to 
substitute science for religion in the moral 
education of man are guilty of the same con 
fusion as the upholders of religious tradition 
when they speak of the bankruptcy of science. 
They fail to appreciate the real nature of 
the science they are exalting or disparaging. 
Science is simply the methodical knowledge 
of facts and events, in a word, of phenomena. 
It studies all that is perceived by our senses ; it 
compares, associates, and co-ordinates our per 
ceptions ; it reduces them to general categories, 
deducing rules and laws, the correctness of 
which it verifies by experience, and which it 



Mission in Modern Society 187 

afterwards applies to the rational working of 
the forces of nature. 

But science of itself has no moral character, 
as we have already seen. It simply furnishes 
materials for our judgment, and perfected 
instruments for our activity. Undoubtedly it 
contributes towards the moral life, to which it 
lends valuable assistance ; it teaches us better 
to know ourselves and better to understand 
this immense and mysterious universe in 
which we live. For this reason we must not 
only give it exclusive pre-eminence in our 
instruction, but we must also grant it first- 
rank influence in our moral education. But 
the moral judgment which each of us forms 
of the duties entailed by such knowledge of 
himself and of the world around him, the 
moral determination of his relation to the 
world which follows therefrom and which will 
decide the direction of his activity, are not 
and cannot be within the province of science. 
For science does not and cannot impart vital 
energy, what we may call the dynamic ele- 



1 88 Liberal Christianity 

ment in the spiritual life that is to say, what 
precisely constitutes the active agent of our 
moral life. 

We are here at the very centre of the 
spiritual life, in the inner sanctuary of our 
being, where science has nothing more to tell 
us. Even supposing it to be able, by patient 
analysis, to discern and dissect all the springs 
of the psychical organism at work in us, it 
would only be explaining the mere mechanism, 
it would not be giving us the principle. 
Science will certainly succeed, nay, it has 
already practically succeeded, in reproducing 
all the phases in the formation of any given 
living being and all the chemical elements 
which compose its manifold combinations. 
But science cannot endow this being with life, 
any more than it can tell us what constitutes 
life. Science can analyse all the physical and 
chemical operations which together insure the 
transmission of a telegraphic despatch. But 
all the physics and chemistry in the world will 
not give us the meaning of the despatch ; 



Mission in Modern Society 189 

though, for the decision of our minds, the 
meaning of the despatch is alone of im 
portance. 

Science of itself is neither religious nor 
anti-religious. There are great scientists who 
are profoundly religious, and fools who are 
not religious at all. There is no unfairness or 
systematic disparagement in saying that those 
who most frequently proclaim science the 
irreconcilable enemy of religion are generally 
men whose scientific culture is somewhat 
superficial. And it is not doubtful that in 
making an idol of a power which demands 
to be honoured in serious contemplation and 
self-renunciation, they are misrepresenting it 
every whit as much as the bigots are lower 
ing the Deity, by invoking Him for the service 
of their own passions and personal enmities. 

What then shall we do ? What solution The amphi- 

T . -, Mans of the. 

shall we fix upon ? How shall we escape spiritual life. 
from this terrible divorce of the traditional 
Church and the School, of our religious edu- 



1 90 Liberal Christianity 

cation still saturated through and through 
with the notions of the past and our in 
struction thoroughly permeated by modern 
scientific conceptions which cannot be recon 
ciled with those of the past ? We require a 
religion, and yet we cannot abjure science. 

There is a so-called solution embraced 
by a great number of our contemporaries, 
doubtless without enthusiasm, but through 
resignation or weariness, for lack of a better 
one, and because, after all, it is by far the most 
convenient. Just as in ill-assorted unions, 
where the husband and wife cannot succeed 
in agreeing, and yet are unwilling to divorce 
on account of the disadvantages which such a 
course would entail to the family interests 
or the education of the children, the married 
couple resign themselves to a common life, 
under the same roof, side by side, but as com 
pletely separated as if at opposite poles, and 
without any moral fellowship subsisting between 
them, so many men in our day consent to 
divide their spiritual life into two parts, one 



Mission in Modern Society igi 

for religion, the other for scientific culture, 
without in the slightest degree attempting to 
harmonise them. They mark off, so to speak, 
two compartments in their brain, separated 
by a water-tight partition; in the one, they 
believe in the supernatural, in the other they 
deny it ; in the one, they profess to sub 
ordinate their reason to the authority of an 
infallible spiritual director, either the Pope or 
the Bible ; in the other, their rule is never to 
accept anything their reason condemns, and 
never to do anything their conscience reproves. 
Is the question one of religion ? the first 
comes into play. Is any other subject under 
consideration ? then the other acts. With 
some this dual spiritual life is the result of a 
decision coolly arrived at, after mature thought ; 
it is a product of scepticism or of the exi 
gencies of life. With the majority it is merely 
the result of innate laziness of the mind. 

Liberal Protestantism rejects this solution 
with all its strength. And it does more than 
reject it: it condemns it as immoral and 



Liberal Christianity 

impious. An honest and sincere atheist is a 
thousand times better than one of these 
double-minded believers, one of these amphi 
bians of the spiritual life, who is always 
denying on the one hand what he affirms on 
the other. We can, with difficulty, understand 
how a sincere and loyal man can agree to 
what is after all, according to circumstances, 
nothing but cowardice or duplicity ; and still 
less can we explain how men of such a calibre 
can dare to upbraid liberal Christians, or even 
revolutionists, for their endeavours, which have 
the merit of being sincere, to put an end 
to so deplorable and inconsistent a state of 
things. In our eyes there are no worse blas 
phemers of religion than these Sadducees, 
who, from age to age, nail to the pillory 
whoever makes sincerity his supreme aim. 



Liberal Protestants are of opinion that there 
is'to propagl'te is another solution to the problem which so 
himi?ny ilth painfully agitates modern society. They con- 

the teaching . 

of the School, sider it their duty to ceaselessly denounce 



Mission in Modern Society 193 

the fatal confusion of religion with a body 
of doctrines, practices, and rites, which reason 
and conscience are no longer able to accept ; 
to inform the men of our day of the results 
arrived at by religious science, by a serious 
and reverent, yet absolutely free, study of the 
origin and evolution of Christianity, by the 
history of the religions of the world ; to appeal 
to men's religious and moral experience in 
order to teach them that religion is independ 
ent of the forms it has assumed in the past, 
that it does not perish with the dogmas which 
are only temporary expressions of it, suited 
to the civilisation of the past, nor with the 
rites which are only ephemeral and ever 
modifiable and perfectible applications of it ; 
to lead men to see the need of religion in the 
individual and social life, and to prove to them 
that religion is only fruitful when it is sincere 
and when it pervades the whole moral life. 

The mission of modern Liberal Protestant 
ism is to speak to the men of every class, race, 

and creed, to Catholics by birth as well as to 

13 



194 Liberal Christianity 

Protestants and Jews, to all those who are 
troubled because of the gulf which separates 
their inherited religious beliefs from their 
modern intellectual convictions, and to set 
before them a religion acceptable to their 
reason, confirmed by experience, answering 
to the needs of the conscience and heart in 
highly-cultured communities ; a religion cap 
able of endowing them with the moral and 
emotional energies which are the necessary 
agents of the spiritual life ; a religion which 
retains what is best, most powerful, and 
beneficial in the age-long experience of the 
human race, without requiring any mutilation 
of the intellect, and without condemning its 
followers to moral double-mindedness ; a 
religion at once the child of tradition, since 
it adheres to the Gospel of Christ, and the 
inspirer of unceasing progress, because it does 
not look upon this Gospel as a revelation 
sealed once for all, but as a life-giving power, 
the principle of an organic evolution, destined 
to unfold itself more and more, to branch out 






Mission in Modern Society 195 

and expand, ever adapting itself to the fresh 
conditions and needs of civilisation ; a religion 
which shall possess an internal authority, and 
act as the leaven of individual regeneration, 
and which shall thus prove the ever active 
agent of social regeneration, seeing it aims 
at the establishment of God's reign upon 
earth, through the triumph of justice over 
iniquity, of goodness over selfishness, of 
spiritual liberty over the chains of sin in 
the individual and in society ; a religion, in 
a word, of vigorous and healthy-minded piety, 
bringing quietness to man, peace to the soul, 
resignation and consolation in the inevitable 
sorrows of our earthly life and the hope of 
everlasting life, that necessary crowning of our 
miserable existence here below. 1 

With Christ, Liberal Protestantism sums up This reiigi 



consists in 



1 Although the plan of these studies has not admitted man ^nd n 
of a special paragraph being devoted to this subject, it in God. 
is important to forestall any misunderstanding by stating 
here that faith in the eternal destiny of man is a cardinal 
element in Liberal Protestantism. But while cherishing 






196 Liberal Christianity 

this religion in the double commandment: 
" Thou shalt love the Lord thy God with 
all thy soul and thy neighbour as thyself." 
And with Christ it holds that these two com 
mandments are one : to love God in man and 
man in God. For love of God manifests 
itself not only in passive submission to 
the divine order which is the law of the 
universe, but also and especially in active sub 
mission to the divine order which is the 
moral law, that is to say, in the joyful 
and complete fulfilment of all our obliga 
tions towards our neighbours, in the family, 

the Christian and practically universal hope of life after 
death, and remaining convinced that, without a future 
life, existence here below were nothing but a sinister 
comedy, lacking purpose and sanction ; and while looking 
upon eternal life as the necessary crowning of our earthly 
existence, since the latter would no longer possess any 
moral character if at death all were ended for us, Liberal 
Protestantism thinks that it behoves us to be reserved 
when speaking of immortality, not attempting to discourse 
upon a matter which, from its very nature, lies beyond 
all positive comprehension on our part, but resting content 
with stating the principle of conformity with the law 
of nature that nothing is lost or destroyed, without ven 
turing to determine the modes of its application. 



Mission in Modern Society 197 

in the state, in all our social relations, and in 
humanity. 

Unfortunately, men have constantly been 
inclined to separate the two, to the point of 
neglecting one for the sake of the other. How 
many Christians, and not the least disinter 
ested among them, have so far concentrated 
all their religious life and devotion upon the 
adoration of God, the service of God, and com 
munion with God, that they have lost sight of 
their neighbour, so that their very piety has 
drawn them away from mankind ! How many 
of our contemporaries, on the other hand, are so 
engrossed by love of their neighbour and by the 
feeling of the solidarity of the race, that they are 
no longer capable of adoring God and of recog 
nising that love towards God is the only really 
genuine foundation of love towards humanity I 

This religion of humanity, which is the The reiigio 

of humanit 

refuge to-day of many noble minds amid the is only one 

J J half, which 

religious confusion of our time, is more d Jf n * 

suffice to 

Christian than many of its adherents think. 



198 Liberal Christianity 

Is it not purely and simply the realisation 
in practice of the commandment : Thou shalt 
love thy neighbour as thyself? But it is only 
an incomplete Christianity, and insufficient of 
itself, because it ignores the other side of the 
moral life, and thus mutilates it. It is per 
fectly right to appeal to solidarity ; we have 
dwelt at sufficient length upon its supreme 
importance in the moral life of the individual 
and of society. But those who wish to found 
our entire moral life upon the feeling of our 
duty towards humanity forget that this duty 
in nowise constitutes a moral obligation. We 
owe everything to the labour of previous 
generations, and we are fixed into our present 
social solidarity in its ever increasing com 
plexity. Doubtless ; yet the previous gen 
erations did not labour on our behalf; and 
in our own day every individual who per 
forms his social duties is not labouring to do 
me a service, but to satisfy his own wants. 
With regard to our contemporaries, solidarity 
simply amounts to division of labour. With 



Mission in Modern Society 199 

regard to the past we need feel no gratitude. 
We only benefit by the labours of past gen 
erations from the fact, independent of their 
will, that in the universal chain of cause and 
effect we were born in this portion of space 
and time. Men around us are our equals ; we 
are indebted to them as they to us. Between 
them and us there is simply a reciprocity 
of service. This basis alone is insufficient to 
insure our moral life. 

It only finds a stable grounding in the 
feeling of our absolute dependence upon the 
universal order. To it we owe everything ; 
it owes us nothing. There lies the foundation 
of religion and ethics, indissolubly associated 
in the depths of the human soul ; that is the 
principle of moral obligation, the source of 
energy, the power of salutary resignation, and 
joyful and confident activity. The noblest and 
strongest races have been those which have 
most deeply experienced this inner assurance. 
With the Gospel we must love God in man 
and man in God. 



2oo Liberal Christianity 
Liberal It is well to close with these words. They 

Christianity 

is the true sum U p better than any others, the mind and 

moral 

Catholicity of f a j tn o f Liberal Protestantism. To those who 

the future. 

ask for a definition, even in the case of moral 

* 

principles which are essentially spirit and life, 
and which do not admit of being imprisoned 
in a formula ; to those who, little acquainted 
with theological or religious discussions, desire 
a short and simple text that shall condense our 
conception of religion and ethics ; to those who, 

4> 

still faithful to ancient custom, demand of every 
one a confession of faith, we have nothing else 
to answer. The profession of faith of Liberal 
Protestantism or of Liberal Christianity, 
for these two names are interchangeable 
is wholly summed up in the single precept : 
Thou shall love the Lord thy God with all 
thy soul and thy neighbour as thyself. 

Liberal Protestants are conscious of being 
thus at the very heart of primitive and true 
Christianity, in deep and living spiritual 
communion with Christ, since Jesus Himself 
summed up the law and the prophets, that is 



Mission in Modern Society 201 

to say, the rule of life and the principle of 
moral inspiration, in this supreme command. 
They are also conscious of being in spiritual 
communion with the masters of the religious 
and moral life in the past and with the army 
of those who passed, humble and unknown, in 
the world, but who, beneath the doctrines and 
rites of their day, penetrated to the inner 
sanctuary of the Gospel ; with those who 
sincerely loved God as they knew Him, the 
divine life as they understood it, and humanity 
as it was presented to them under the condi 
tions of their time. Their dogmas, meta 
physical doctrines, rites, sacraments, and 
ecclesiastical regulations were different ; the 
dust of history is formed from all the fragments 
of the institutions and theologies which so 
deeply divided them. They were all at one 
in their profession of the moral Gospel. This 
is the supreme unity which links together, 
through time and space, all pure and holy 
souls, all those who have striven against evil 
and have aspired to lead a better life. 



2O2 Liberal Christianity 

Liberal Protestants are firmly persuaded 
that even at the present time, in our society so 
perplexed by the religious problem, in the 
mo$t widely differing ecclesiastical confessions 
and under the greatest variety of names ; 
among Catholics who remain religious, though 
unable any longer to believe and worship with 
their Church, among Protestants who are still 
officially adherents of traditional dogmatic con 
fessions, but who only render a silent homage to 
dogma ; among free-thinkers who have severed 
all connection with traditional Churches, but 
who are painfully conscious, for themselves 
as well as for society, of the lack of a satis 
factory religious education : a large proportion 
of their brethren may be found who at heart 
are in sympathy with them, and with whom 
they can enter into spiritual communion. 
The number of ecclesiastical communities over 
which flies the standard of Liberal Protestant 
ism is small. The diocese in which flourishes 
the spirit of Liberal Protestantism or Liberal 
Christianity is as wide as the world. 






Mission in Modern Society 203 

How do preachers and moralists act when 
ever it is a question of calling to the religious 
life the masses of the people now alienated from 
religion ? Do they teach them the dogmas of 
the Councils, the miracles of the Bible, or 
the necessity of being saved through the 
sacraments ? No ; they set before them the 
purely moral Gospel, as it is taught by Liberal 
Christianity, the Gospel of Jesus, not the 
Gospel of Paul or of John, of Calvin or of 
Bossuet. Even the missionaries of the tradi 
tional Churches thus do homage to the modern 
conception of Christianity by recognising that 
it alone is capable of influencing the minds of 
those who are unconnected with any traditional 
Church. How many among the so-called 
orthodox clergy of to-day are broadening into 
liberalism ! 

Let believers have the courage frankly to 
confess that they have ceased to be orthodox, 
that they are no longer dogmatic Catholics or 
Protestants. Sincerity and loyalty demand 
this. Let them not continue to render a 



204 Liberal Christianity 

merely outward homage to institutions and 
ideas from which they are alienated ! Let 
them have the courage to educate those around 
them, and the wisdom to group themselves 
together in liberal religious associations, which 
can alone insure, for them and theirs, final 
deliverance. 

Let free-thinkers have the courage, equally 
needful, not to stand aloof in a purely negative 
attitude towards religious societies. Let them 
feel the necessity of seeing that their children 
receive an education at once religious and 
modern. Let them realise more clearly that 
it is their duty to solve the religious problem 
for themselves and for the sake of those whom 
they have the duty to instruct. What the 
former lack is the courage to confess their 
liberalism. What the latter need is the 
courage to exhibit the religious character of 
their conception of life. 

Liberal Protestantism is confident in the 
future. It sees its ideas and principles spread 
ing throughout the traditional Protestant 



Mission in Modern Society 205 

Churches, now and again even in the Catholic 
Churches. It believes in the reconciliation of 
a portion of the socialist or radical democracy 
of our day with a religion definitively eman 
cipated from the dogmatic or sacramental 
notions of the past. And with firm hope it 
looks to a future when the dogmas, sacra 
ments, and rites which have constantly divided 
men will have disappeared from the religious 
community, and when the purely moral re 
ligion of love towards God and our fellow- 
man will be that blessed spiritual unity among 
all men of good-will, in their struggle against 
sin, selfishness, and injustice, which is the true 
moral Catholicity of humanity. 



PRINTED BT NBILL AND CO., LTD., EDINBURGH. 



Crown Theological Library 

Each Volume will be uniform in size (crown 8vo) and binding, but the 
price will vary according to the size and importance of the work. 



WORKS ALREADY PUBLISHED. 

BABEL AND BIBEL 

-Lectures by DR FRIEDRICH DELITZSCH, 

Professor of Assyriology in the University of Berlin. 

Edited, with an Introduction, by C. H. W. JOHNS, of Cambridge. 
With 77 illustrations. Cloth, 5*. 

"This interestingly illustrated and well-made version of the Lectures should 
satisfy both scholars and general readers, though no doubt scholars will know best 
how to appreciate the high value of its arguments." Scotsman. 



Now Ready. Cloth, 35-. 

THE VIRGIN BIRTH OF CHRIST 

An Historical and Critical Essay. 
By PAUL LOBSTEIN, 

Professor of Dogmatics in the University of Strassbourg. 

Translated by VICTOR LEULIETTE, B.-es-L. (Paris), A.K.C. Edited, 
with an Introduction, by the Rev. W. D. MORRISON, LL.D. 



Now Ready. Cloth, 3*. 6d. 

MY STRUGGLE FOR LIGHT 

Confessions of a Preacher. 
By R. WIMMER. 

The Pastor of Weisweil-am-Rhein in Baden is well known to a 
large circle of his countrymen through his published works, of which 
that now presented in an English dress is the most popular. 

Originally educated in a conservative school of Theology, the 
author gradually progressed to more liberal ideas. In this book he 
describes the struggle through which he passed when endeavouring to 
reconcile faith with reason, and sets forth the conclusions at which 
he arrived. 

LONDON: WILLIAMS AND NORGATE. 

) 



Crown Theological Library continued. 

The following Works are in active preparation. 

Nearly Ready. Cloth, $s. 

LIBERAL CHRISTIANITY 

Its Origin, Nature, and Mission. 
By JEAN R&VILLE, 

Professeur adjoint a la Faculte de Theologie Protestante de L'Universite de Paris. 
Translated and Edited by VICTOR LEULIETTE, B.-es-L. (Paris). 

These are a series of Lectures delivered in the autumn of 1902 
in Geneva, and their object is to set forth the nature of Liberal 
Protestantism in a clear, impartial way that can be understood by 
others besides professional theologians. 

The author has been careful to abstain from controversy, his aim has 
been to collect into a co-ordinate whole the essential principles and 
conceptions of liberal Christianity on the points which are of the greatest 
importance for the religious and moral life of present-day society. 

FAITH AND MORALS 

By W. HERRMANN, 

Professor of Systematic Theology at the University of Marburg ; 
Author of " The Communion of the Christian with God." 

Two of the author's shorter writings, with brief notes by the trans 
lators. One is on Ritschl, and discusses the Protestant notion of 
Christian Belief ; the other on Romanist versus Protestant Ethics, 
showing the fundamentally opposite conceptions of the moral law 
underlying recent Jesuit and Protestant views of truth-speaking or 
of conscience. An Appendix written for the last German edition 
deals with three replies. 

Cheap Edition. Cloth, probably $s. 

WHAT IS CHRISTIANITY? 

By ADOLF HARNACK, 

Professor of Church History in the University, Berlin. 

Translated by T. BAILEY SAUNDERS. 
With a Special Preface to the English Edition by the Author. 

' ' Seldom has a treatise of the sort been at once so suggestive and so stimulating. 
Seldom have the results of so much learning been brought to bear on the religious 
problems which address themselves to the modern mind." The Pilot. 

" Thoroughly religious in tone, full of real and living interest in mankind, and 
marked by signs of deep conviction as to the truth of Christianity in the sense in 
which Dr Harnack understands it." Guardian. 

" The book is a great book, and cannot fail to exercise a deep and wide influence. 
It exhibits an originality and insight, a mastery of the history of ideas, a power of 
lucid, and often glowing, expression the whole suffused with the deepest piety a 
combination of qualities as splendid as it is rare." Rxpository Times. 

LONDON: WILLIAMS AND NORGATE. 



Theological Translation Library 

A Series of Translations by which the best results of recent Theo 
logical investigations on the Continent, conducted without reference to 
doctrinal considerations, and with the sole purpose of arriving at truth, 
will be placed within reach of English readers. Subscriptions, in 
advance, for Three Vols., 21s. ; Single Vols., 10s. 6d. 



NEW WORKS TO BE ADDED TO THE LIBRARY. 

THE BEGINNINGS OF CHRISTIANITY 

By PROFESSOR PAUL WERNLE, Professor Extraordinary of 
Modern Church History at the University of Basel. 

Translated by Rev. G. A. BIENEMANN, M.A. 
Edited, with an Introduction, by Rev. W. D. MORRISON, LL.D. 

Now Ready. Vol. I. The Rise of Religion. 
Vol. II. at Press. The Development of the Church. 



WORKS IN ACTIVE PREPARATION. 

DIE URCHRISTLICHEN GEMEINDEN 

(The Early Christian Communities) 

By DR ERNST VON DOBSCHUTZ, Professor Extraordinary 
of New Testament History in the University of Jena. 



In one Volume. 

THE RELIGION OF AUTHORITY AND 
THE RELIGION OF THE SPIRIT. 

By AUGUSTE SABATIER, 

Professeur de L'Universite' de Paris ; Doyen de la Facult6 de Th^ologie Protestante. 



DR ADOLF HARNACK'S LATEST WORK. 

DIE MISSION UND AUSBREITUNG DES 
CHRISTENTUMS IN DEN ERSTEN 
DREI JAHRHUNDERTEN 



LONDON. WILLIAMS AND NORGATE. 



A Catalogue 

of 

Williams & Norgate's 

Publications 

Divisions of the Catalogue 

PAGE 

I. THEOLOGY ...... 2 

II. PHILOSOPHY, PSYCHOLOGY . . . .28 

III. ORIENTAL LANGUAGES, LITERATURE, AND 

HISTORY . . . . -33 

IV. PHILOLOGY, MODERN LANGUAGES . . 38 
V. SCIENCE, MEDICINE, CHEMISTRY, ETC. . 43 

VI. BIOGRAPHY, ARCHEOLOGY, LITERATURE, 

MISCELLANEOUS 51 

GENERAL INDEX UNDER AUTHORS AND TITLES 57 



For Full List and Particulars of Educational 
Works, see separate Catalogue. 



London 
Williams & Norgate 

14 Henrietta Street, Covent Garden, W.C. 



I. Theology and Religion. 

THEOLOGICAL TRANSLATION LIBRARY. 
Iftew Series. 

A Series of Translations by which the best results of recent Theological 
Investigations on the Continent, conducted -without reference to doctrinal 
considerations ', and with the sole purpose of arriving at the truth , are 
placed within reach of English readers. 



Vols. I. -XII. were edited by the Rev. T. K. Cheyne, M.A., D.D., 
late Oriel Professor of Interpretation in the University of Oxford, 
and the late Rev. A. B. Bruce, D.D., late Professor of Apologetics, 
Free Church College, Glasgow. 

Vol. XIII. was edited by Rev. Allan Menzies, D.D., Professor of 
Divinity and Biblical Criticism in the University, St Andrews. 

Vols. XV., XVII., XVIII., and XXI.-XXVI. are edited by Rev. 
W. D. Morrison, M.A., LL.D. 

Vols. XIX. and XX. are edited by Rev. James Moffatt, B.D., 
D.D., St Andrews. 

The Price of Vols. I. -XXI. is IDS. 6d. ; 
Vol. XXII. and after, IDS. 6d. net. 

Subscribers to the Series obtain three volumes for 22s. 6d. carriage 
free, payable before publication, which only applies to the current year's 
volumes, viz., XXV.-XXVIL, which are as follows. 

In Active Preparation. 

THE OLD TESTAMENT IN THE LIGHT OF THE 
EAST. By Alfred Jeremias, Professor of Old Testament History 
in the University of Leipzig. The translation will be edited by 
Professor C. H. W. Johns of Cambridge. The work will be 
profusely illustrated. 

Vol. XXV. Ready. IDS. 6d. net. 

ETHICS OF THE CHRISTIAN LIFE. By Theodor Haering, 
Professor of New Testament Dogmatics and Ethics at Tubingen. 

Vol. XXVI. 

PRIMITIVE CHRISTIANITY: Its Writings and Teach 
ings in their Historical Connections. By Otto Pfleiderer, of 
Berlin. Vol. II. The Historical Books. 



Vol. XXII. Ready. IDS. 6d. net. 

PRIMITIVE CHRISTIANITY, Vol. I. : Its Writings and 
Teachings in their Historical Connections. By Otto Pfleiderer, 
Professor of Practical Theology in the University of Berlin. 

14 Henrietta Street,s-Covent Garden, London, W.C. 



CATALOGUE OF PUBLICATIONS. 3 

THEOLOGICAL TRANSLATION LIBRARY Continued. 

Vol. XXIII. Ready, ics. 6d. net. 

THE INTRODUCTION TO THE CANONICAL BOOKS 
OF THE OLD TESTAMENT. By Carl Cornill, Professor 
of Old Testament Theology at the University of Breslau. 

Vol. XXIV. Ready. los. 6d. net. 

HISTORY OF THE CHURCH. By Hans von Schubert, Pro 
fessor of Church History at Kiel. Translated from the Second 
German Edition. By arrangement with the author, an Additional 
Chapter has been added on " Religious Movements in England in 
the Nineteenth Century," by Miss Alice Gardner, Lecturer and 
Associate of Newnham College, Cambridge. 

The following Volumes are published at los. 6d. per Volume, 
excepting Vols. XIX. and XX. 

Vol. XXI. 

ST. PAUL: The Man and his Work. By Prof. H. Weinel of 
the University of Jena. Translated by Rev. G. A. Bienemann, 
M.A. Edited by Rev. W. D. Morrison, M.A., LL.D. 

" Prof. Weinel may be described as the Dean Farrar of Germany ; the work 
is quite equal to Dean Farrar's work on the same subject. In some respects it 
is better." Daily News. 

Vols. XIX. and XX. 

THE MISSION AND EXPANSION OF CHRISTIANITY 
IN THE FIRST THREE CENTURIES. By Adolf 
Harnack, Ordinary Professor of Church History in the University, 
and Fellow of the Royal Academy of the Sciences, Berlin. 
Second, revised and much enlarged edition, 2$s. net. 

Vol. XVIII. 

CHRISTIAN LIFE IN THE PRIMITIVE CHURCH. By 

Ernst von Dobschiitz, D.D., Professor of New Testament Theology 
in the University of Strassburg. Translated by Rev. G. Bremner, 
and edited by the Rev. W. D. Morrison, LL.D. 

" It is only in the very best English work that we meet with the scientific 
thoroughness and all-round competency of which this volume is a good speci 
men ; while such splendid historical veracity and outspokenness would hardly 
be possible in the present or would-be holder of an English theological chair." 
Dr RASHDALL in The Speaker. 

Vol. XVI. 

THE RELIGIONS OF AUTHORITY AND THE RE 
LIGION OF THE SPIRIT. By the late Auguste Sabatier, 
Professor of the University of Paris, Dean of the Protestant Theo 
logical Faculty. 

"Without any exaggeration, this is to be described as a great book, the 
finest legacy of the author to the Protestant Church of France and to the theo 
logical thought of the age. " Glasgow Herald. 

14 Henrietta Street, Covent Garden, London, W.C. 



4 WILLIAMS & NORGATE'S 

THEOLOGICAL TRANSLATION LIBRARY-Continued. 
Vols. XV. and XVII. 

THE BEGINNINGS OF CHRISTIANITY. By Paul Wernle, 
Professor Extraordinary of Modern Church History at the Uni 
versity of Basel. Revised by the Author, and translated by the 
Rev. G. A. Bienemann, M.A., and edited, with an Introduction, 
by the Rev. W. D. Morrison, LL.D. 

Vol. I. The Rise of the Religion. 

Vol. II. The Development of the Church. 

Dr. Marcus Dods in the British Weekly " We cannot recall any work by 
a foreign theologian which is likely to have a more powerful influence on the 
thought of this country than Wernle's Beginnings of Christianity. It is well 
written and well translated ; it is earnest, clear, and persuasive, and above all 
it is well adapted to catch the large class of thinking men who are at present 
seeking some non-miraculous explanation of Christianity." 



The Earlier Works included in the Library are : 

HISTORY OF DOGMA. By Adolf Harnack, Berlin. Translated 
from the Third German Edition. Edited by the Rev. Prof. A. 
B. Bruce, D.D. 7 vols. (New Series, Vols. II., VII., VIII., IX., 
X., XI., XII.) 8vo, cloth, each IDS. 6d. ; half-leather, suitable for 
presentation, 12s. 6d. 

ABBREVIATED LIST OF CONTENTS : Vol. I.: INTRO 
DUCTORY DIVISION : I. Prolegomena to the Study of the History 
of Dogma. II. The Presuppositions of the History of Dogma. 
DIVISION I. The Genesis of Ecclesiastical Dogma, or the 
Genesis of the Catholic Apostolic Dogmatic Theology, and the 
first Scientific Ecclesiastical System of Doctrine. BOOK I. : 
The Preparation. Vol. II. : DIVISION I. BOOK II. : The 
Laying of the Foundation. I. Historical Survey. /. Fixing and 
gradual Secularising of Christianity as a Church. 77. Fixing and 
gradtial He I lent sing of Christianity as a System of Doctrine. Vol. 
III. : DIVISION I. BOOK II.: The Laying of the Foundation 
continued. DIVISION II. The Development of Ecclesiastical 
Dogma. BOOK I. : The History of the Development of Dogma as 
the Doctrine of the God-man on the basis of Natural Theology. 

A. Presuppositions of Doctrine of Redemption or Natiiral Theology. 

B. The Doctrine of Redemption in the Person of the God-man in 
its historical development. Vol. IV. : DIVISION II. BOOK I. : 
The History of the Development of Dogma as the Doctrine of the 
God-man on the basis of Natural Theology continued. Vol. V. : 
DIVISION II. BOOK II. : Expansion and Remodelling of Dogma 
into a Doctrine of Sin, Grace, and Means of Grace on the basis of 
the Church. Vol. VI. : DIVISION II. BOOK II. -. Expansion 
and Remodelling of Dogma into a Doctrine of Sin, Grace, ana 

14 Henrietta Street, Covent Garden, London, W.C. 



CATALOGUE OF PUBLICATIONS. 



THEOLOGICAL TRANSLATION LIBRARY Continued. 

Means of Grace on the basis of the Church continued. Vol. VII. : 
DIVISION II. BOOK III. :Tke Threefold Issue of the History of 
Dogma. Full Index. 

" No work on Church history in recent times has had the influence of Prof. 
Harnack's His lory of Dogma" Times. 

"A book which is admitted to be one of the most important theological works 
of the time." Daily News. 

WHAT IS CHRISTIANITY? Sixteen Lectures delivered in 
the University of Berlin during the Winter Term, 1899-1900. By 
Adolf Harnack. Translated by Thomas Bailey Saunders. (New 
Series, Vol. XIV.) Demy 8vo, cloth, IQJ. 6d. ; can only be 
supplied when complete set of the New Series is ordered. 

Prof. W. Sanday of Oxford, in the examination of the work, says : " I may 
assume that Harnack's book, which has attracted a good deal of attention in this 
country as in Germany, is by this time well known, and that its merits are 
recognised its fresh and vivid descriptions, its breadth of view and skilful 
selection of points, its frankness, its genuine enthusiasm, its persistent effort to 
get at the living realities of religion." 

"Seldom has a treatise of the sort been at once so suggestive and so 
stimulating. Seldom have the results of so much learning been brought to bear 
on the religious problems which address themselves to the modern mind." 
Pilot. 

"In many respects this is the most notable work of Prof. Harnack. . . . 
These lectures are most remarkable, both for the historical insight they display 
and for their elevation of tone and purpose." Literature. 

THE CpMMUNION OF THE CHRISTIAN WITH GOD : 
A Discussion in Agreement with the View of Luther. By 
W. Herrmann, Dr. Theol. , Professor of Dogmatic Theology in the 
University of Marburg. Translated from the Second thoroughly 
revised Edition, with Special Annotations by the Author, by J. 
Sandys Stanyon, M.A. (New Series, Vol. IV.) 8vo, cloth. 
IO.T. 6d. 

" It will be setn from what has been said that this book is a very important 
one. . . . The translation is also exceedingly well done." Critical Review. 

" We trust the book will be widely read, and should advise those who read it 
to do so twice." Primitive Methodist Quarterly. 

"Instinct with genuine religious feeling; . . . exceedingly interesting and 
suggestive." Glasgow Herald. 

A HISTORY OF THE HEBREWS. By R. Kittel, Ordinary 
Professor of Theology in the University of Breslau. In 2 vols. 
(New Series, Vols. III. and VI.) 8vo, cloth. Each volume, 
IOJ-. 6d. 

Vol. I. Sources of Information and History of the Period 
up to the Death of Joshua. Translated by John Taylor, 
D.Lit., M.A. 



14 Henrietta Street, Covent Garden, London, W.C. 



WILLIAMS & NORGATE'S 



THEOLOGICAL TRANSLATION LIBRARY Continued. 

Vol. II. Sources of Information and History of the 
Period down to the Babylonian Exile. Translated by Hope 
W. Hogg, B.D., and E. B. Speirs, D.D. 

" It is a sober and earnest reconstruction, for which every earnest student of 
the Old Testament should be grateful." Christian World. 

"It will be a happy day for pulpit and pew when a well-thumbed copy of 
fhe History of the Hebrews is to be found in every manse and parsonage." 
Litcrnry World. 

" It is a work which cannot fail to attract the attention of thoughtful people 
in this country." Pall Mall Gazette. 



AN INTRODUCTION TO THE TEXTUAL CRITICISM 
OF THE GREEK NEW TESTAMENT. By Professor 
Eberhard Nestle, of Maulbronn. Translated from the Second 
Edition, with Corrections and Additions by the Author, by William 
Edie, B.D., and edited, with a Preface, by Allan Menzies, D.D., 
Professor of Divinity and Biblical Criticism in the University of St. 
Andrews. (New Series, Vol. XIII.) With eleven reproductions 
of Texts. Demy 8vo, \QS. 6d. ; half-leather, 12s. 6d. 

"We have no living scholar more capable of accomplishing the fascinating 
task of preparing a complete introduction on the new and acknowledged prin 
ciples than Prof. Nestle. This book will stand the most rigorous scrutiny ; it 
will surpass the highest expectation." Expository Times. 

"Nothing could be better than Dr. Nestle's account of the materials which 
New Testament textual criticism has to deal with." Spectator. 

"We know of no book of its size which can be recommended more cordially 
to the student, alike for general interest and for the clearness of its arrangement. 
. . . In smoothness of rendering, the translation is one of the best we have 
come across for a considerable time. " Manchester Guardian. 



THE APOSTOLIC AGE. By Prof. Carl von Weizsacker. Trans 
lated by James Millar, B.D. 2 vols. (New Series, Vols. I. and 
V.) Demy 8vo, cloth. Each IDS. 6d. 

" Weizsiicker is an authority of the very first rank. The present work marks 
an epoch in New Testament criticism. The English reader is fortunate in 
having a masterpiece of this kind rendered accessible to him." Expository 
Times. 

" . . . No student of theology or of the early history of Christianity can 
afford to leave Weizsacker's great book unread." Manchester Guardian. 

" In every direction in this work we find the mark of the independent 
thinker and investigator . . . this remarkable volume . . . this able and 
learned work. , . ."Christian World. 

"The book itself ... is of great interest, and the work of the translation 
has been done in a most satisfactory way." Critical Review. 

14 Henrietta Street, Covent Garden, London, W.C. 



CATALOGUE OF PUBLICATIONS. 



THEOLOGICAL TRANSLATION FUND LIBRARY. 

It) Series. 

Uniform Price per Volume, 6s. 

BAUR (F. C). CHURCH HISTORY OF THE FIRST 
THREE CENTURIES. Translated from the Third German 
Edition. Edited by Rev. Allan Menzies. 2 vols. 8vo, cloth. 12s. 

PAUL, THE APOSTLE OF JESUS CHRIST, HIS 

LIFE AND WORK, HIS EPISTLES AND DpC- 
TRINE. A Contribution to a Critical History of Primitive 
Christianity. Edited by Rev. Allan Menzies. 2nd Edition. 
2 vols. 8vo, cloth. 12s. 

BLEEK (F.). LECTURES ON THE APOCALYPSE. 

Translated. Edited by the Rev. Dr. S. Davidson. 8vo, cloth. 
6s. 

EWALD'S (Dr. H.) COMMENTARY ON THE PRO 
PHETS OF THE OLD TESTAMENT. Translated by 
the Rev. J. F. Smith. [Vol. I. General Introduction, Yoel, Amos, 
Hosea, and Zakharya 9-11. Vol. II. Yesaya, Obadya, and Mikah. 
Vol. III. Nahum, Ssephanya, Habaqcjuq, Zakharya, Yeremya. 
Vol. IV. Hezekiel, Yesaya xl.-lxvi. Vol. V. Haggai, Zakharya, 
Malaki, Jona, Baruc, Daniel, Appendix and Index.] 5 vols. 8vo, 
cloth. 30.r. 

COMMENTARY ON THE PSALMS. Translated by 

the Rev. E. Johnson, M.A. 2 vols. 8vo, cloth. 12s. 

COMMENTARY ON THE BOOK OF JOB, with 

Translation. Translated from the German by the Rev. J. 
Frederick Smith. 8vo, cloth. 6.r. 

HAUSRATH (Prof. A.). HISTORY OF THE NEW 
TESTAMENT TIMES. The Time of Jesus. Translated 
by the Revs. C. T. Poynting and P. Quenzer. 2 vols. 8vo, cloth. 

I2S. 

The second portion of this work, "The Times of the Apostles," 
was issued apart from the Library, but in uniform volumes ; see 
p. 1 8. 

KEIM'S HISTORY OF JESUS OF NAZARA : Considered 
in its connection with the National Life of Israel, and 
related in detail. Translated from the German by Arthur Ransom 
and the Rev. E. M. Geldart. [Vol. I. Second Edition. Intro 
duction, Survey of Sources, Sacred and Political Groundwork. 
Religious Groundwork. Vol. II. The Sacred Youth, Self recog 
nition, Decision. Vol. III. The First Preaching, the Works of 

14 Henrietta Street, Covent Garden, London, W.C. 



io WILLIAMS & NORGATE'S 



THE CROWN THEOLOGICAL LIBRARY-Continued. 

Vol. IX. THE DOCTRINE OF THE ATONEMENT AND 
ITS HISTORICAL EVOLUTION; and RELIGION 
AND MODERN CULTURE. By the late Auguste Sabatier, 
Professor in the University of Paris. Translated by Victor Leuliette, 
A.K.C., B.-es v L. Crown 8vo. 4*. 6rf. 

VoUX. THE EARLY CHRISTIAN CONCEPTION OF 
CHRIST: Its Value and Significance in the History of 
Religion. By Otto Pfleiderer, D.D. , Professor of Practical 
Theology in the University, Berlin. Crown 8vo. 3^. 6d. 

Vol. XI. THE CHILD AND RELIGION. Eleven Essays. By 
Prof. Henry Jones, M.A., LL.D., University of Glasgow ; C. F. G. 
Masterman, M.A. ; Prof, George T. Ladd, D.D., LL.D., Uni 
versity of Yale; Rev. F. R. Tennant, M.A., B.Sc., Hulsean 
Lecturer ; Rev. J. Cynddylan Jones, D.D. ; Rev. Canon Hensley 
Henson. M.A. ; Rev. Robert F. Horton, M.A., D.D. ; Rev. G. 
Hill, M.A., D.D. ; Rev. J. J. Thornton; Rev. Rabbi A. A. 
Green; Prof. Joseph Agar Beet, D.D. Edited by Thomas 
Stephens, B.A. * Crown 8vo. 6s. 

" No fresher and more instructive book on this question has been issued for 
years, and the study of its pages will often prove a godsend to many perplexed 
minds in the church and in the Christian home." British Weekly. 

Vol. XII. THE EVOLUTION OF RELIGION: An Anthro 
pological Study. By L. R. Farnell, D. Lilt., Fellow and Tutor 
of txeter College, Oxford ; University Lecturer in Classical 
Archaeology, etc., etc. Crown 8vo, cloth. $s. 

Vol. XIII. THE BOOKS OF THE NEW TESTAMENT. 

By H. von Soden, D.D., Professor of Theology in the University 
of Berlin. Translated by the Rev. J. R. Wilkinson, and edited by 
Rev. W. D. Morrison, LL.D. Crown 8vo, cloth. 5^. 

Vol. XIV. JESUS. By Wilhelm Bousset, Professor of Theology in 
Gottingen. Translated by Janet Penrose Trevelyan, and edited by 
Rev. W. D. Morrison, LL.D. Crown 8vo. 4J-. 

" It is true the writers, von Soden and Bousset, have in the course of their 
papers said things that I regaid as as nothing less than admirable. I very 
much doubt whether we have anything so admirable in English." Rev. Dr. 
Sanday in the Guardian. 

Vol. XV. THE COMMUNION OF THE CHRISTIAN 

WITH GOD. By Prof. Wilhelm Herrmann. Translated from 

the new German Edition by Rev. J. S. Stanyon, M.A. , and Rev. 

R. W. Stewart, B.D., B.Sc. Crown 8vo, cloth. 5-r. 

14 Henrietta Street, Covent Garden, London, W.C. 



CATALOGUE OF PUBLICATIONS. n 



THE CROWN THEOLOGICAL LIBRARY-Continued. 

Vol. XVI. HEBREW RELIGION TO THE ESTABLISH 
MENT OF JUDAISM UNDER EZRA. By W. E. Addis, 
M.A. Crown 8vo, cloth. 5.5-. 

Vol. XVII. NATURALISM AND RELIGION. By Rudolf 
Otto, Professor of Theology in the University of Gottingen. Trans 
lated by J. Arthur Thomson, Professor of Natural History in the 
University of Aberdeen, and Margaret R. Thomson. Edited 
with an Introduction by Rev. W. D. Morrison, LL.D. Crown 
8vo. 6s. 

"... A valuable survey, and a critical estimate of scientific theory and 
kindred ideas as they concern the religious view of the world. ... It is well 
written, clear, and even eloquent." Expository Times. 

Vol. XVIII. ESSAYS ON THE SOCIAL GOSPEL. By Pro 
fessor Adolf Harnack, of Berlin, and Professor W. Herrmann, of 
Marburg. Crown 8vo, cloth. ^s. 6d. 

Vol. XIX. THE RELIGION OF THE OLD TESTAMENT: 
Its Place among the Religions of the Nearer East. By 

Karl Marti, Professor of Old Testament Exegesis, Bern. Crown 
8vo, cloth. 4s. 6d. 

In a leading review The Spectator says : " It is a valuable contribution 
to a great theme by one who has devoted his life to us study. Not only the 
general reader, for whom it is specially intended, but the theologian will learn 
not a little from its pages." 

Vol. XX. LUKE, THE PHYSICIAN. By Adolf Harnack, D.D. 
Translated by the Rev. J. R. Wilkinson, M.A. Crown 8vo, 
cloth. 6s. 

"What is new and interesting and valuable is the ratiocination, the theorising, 
and the personal ^oint of view in the book under review. We study it to under 
stand Professor Harnack, not to understand Luke ; and the study is well worth 
the time and work. Personally, I feel specially interested in the question of 
Luke's nationality. On this the author has some admirable and suggestive 
pages." Prof. Sir W. M. Ramsay in The Expositor, 

Vol. XXI. THE HISTORICAL EVIDENCE FOR THE 
RESURRECTION OF JESUS CHRIST. By Kirsopp 
Lake, Professor of New Testament Exegesis in the University of 
Leiden, Holland. Crown 8vo, cloth. $s. 

Vol. XXII. THE APOLOGETIC OF THE NEW TESTA 
MENT. By E. F. Scott, M.A., author of "The Fourth Gospel : 
Its Purpose and Theology." Crown 8vo, cloth. $s. 



14 Henrietta Street, Covent Garden, London, W.C. 



12 WILLIAMS & NORGATE'S 



THE CROWN THEOLOGICAL LIBRARY Continued. 

Vol. XXIII. THE SAYINGS OF JESUS. By Adolf Harnack, 
D.D. Being Vol. II. of Dr Harnack's New Testament Studies. 
Crown 8vo, cloth. 6s. 

Vol. XXIV. ANGLICAN LIBERALISM. By Twelve Church 
men. Rev. Hubert Handley, Prof. F. C. Burkitt, M.A., D.D., 
Rev. J. R. Wilkinson, M.A., Rev. C. R. Shaw Stewart, M.A., 
Rev. Hastings Rashdall, D.Litt., D.C.L., Prof. Percy Gardner, 
LittD., LL.D., Sir C. T. Dyke Acland, Rev. A. J. Carlyle, M.A., 
Rev. H. G. Woods, D.D., Rev. A. Caldecott, D.Litt, D.D., Rev. 
W. D. Morrison, LL.D., Rev. A. L. Lilley, M.A. Crown Svo, 
cloth. 55. 

"This is a stimulating volume, and we are glad to see an able body of 
writers uniting to claim the free atmosphere as the condition of spiritual 
progress. " Westminster Gazette. 

Vol. XXV. THE FUNDAMENTAL TRUTHS OF THE 
CHRISTIAN RELIGIpN. By R. Seeberg, Professor of 
Systematic Theology in Berlin. Sixteen Lectures delivered before 
the Students of all Faculties in the University of Berlin. Crown 
Svo, 350 pp. 5.$-. 

Vol. XXVI. THE ACTS OF THE APOSTLES. By Adolf 
Harnack, D.D. Being Vol. III. of Dr Harnack's New Testament 
Studies. Crown Svo, cloth. 65-. 

Vol. XXVII. THE LIFE OF THE SPIRIT. By Rudolf 
Eucken, Professor of Philosophy in Jena. Second Edition. Svo, 
cloth. 55-. 

Vol. XXVIII. MONASTICISM: Its Ideals and History; and 
THE CONFESSIONS OF ST. AUGUSTINE. Two 

Lectures by Adolf Harnack, D.D. Translated into English by 
E. E. Kellett, M.A., and F. H. Marseille, Ph.D. Crown Svo, 
cloth. qs. 

" One might read all the ponderous works of Montalembert without obtaining 
so clear a view or so rare a judgment of this immense subject as are offered in 
these luminous pages." Christian World, 

Vol. XXIX. MODERNITY AND THE CHURCHES. By 

Prof. Percy Gardner, Litt.D., of Oxford. Crown Svo, cloth. 



Vol. XXX. THE OLD EGYPTIAN FAITH. By Edouard 
Naville, Hon. LL.D., Ph.D., Litt.D., Fellow of King's College, 
London, Professor of Egyptology at the University of Geneva. 
Translated by Colin Campbell, M.A., D.D. Illustrated. 



14 Henrietta Street, Covent Garden, London, W.C. 



CATALOGUE OF PUBLICATIONS. 13 



THE HIBBERT LECTURES. 

Library Edition, demy 8vo, los. 6d. per volume. Cheap Popular 
Edition, 35-. 6d. per volume. 

ALVIELLA (Count GOBLET D'). LECTURES ON THE 
ORIGIN AND THE GROWTH OF THE CONCEP 
TION OF GOD AS ILLUSTRATED BY ANTHRO 
POLOGY AND HISTORY. Translated by the Rev. P. H. 
Wicksteed. (Hibbert Lectures, 1891.) Cloth, los. 6d. Cheap 
Edition, 35-. 6d. 

BEARD (Rev. Dr. C.). LECTURES ON THE REFORMA 
TION OF THE SIXTEENTH CENTURY IN ITS 
RELATION TO MODERN THOUGHT AND KNOW 
LEDGE. (Hibbert Lectures, 1883.) 8vo, cloth. los. 6d. 
Cheap Edition, 3rd Edition, 3^. 6d. 

DAVIDS (T. W. RHYS). LECTURES ON SOME POINTS 
IN THE HISTORY OF INDIAN BUDDHISM. (Hib. 
Lee., 1881.) 2nd Ed. 8vo, cloth. los. 6d. Cheap Ed., 3*. 6ct. 

DRUMMOND (Dr.) VIA, VERITAS, VITA. Lectures on 
Christianity in its most Simple and Intelligible Form. (The 
Hibbert Lectures, 1894.) icxr. 6d. Cheap Edition, 35-. 6d. 

HATCH (Rev. Dr.). LECTURES ON THE INFLUENCE 
OF GREEK IDEAS AND USAGES UPON THE 
CHRISTIAN CHURCH. Edited by Dr. Fairbairn. (Hibbert 
Lectures, 1888.) 3rd Edition. 8vo, cloth, los. 6d. Cheap 
Edition, 3*. 6d. 

KUENEN (Dr. A.). LECTURES ON NATIONAL 
RELIGIONS AND UNIVERSAL RELIGION. (The 
Hibbert Lectures, 1882.) 8vo, cloth. los. 6d. Cheap Edition, 
3-r. 6d. 

MONTEFIORE (C. G.). ORIGIN AND GROWTH OF 
RELIGION AS ILLUSTRATED BY THE RELIGION 
OF THE ANCIENT HEBREWS. (The Hibbert Lectures, 
1892.) 2nd Edition. 8vo, cloth, los. 6d. Cheap Edition, 3^. 6d. 

PFLEIDERER (Dr. O.). LECTURES ON THE IN 
FLUENCE OF THE APOSTLE PAUL ON THE 
DEVELOPMENT OF CHRISTIANITY. Translated by 
the Rev. J. Frederick Smith. (Hibbert Lectures, 1885.) 2nd 
Edition. 8vo, cloth. 105-. 6d. Cheap Edition, 3^ 6d. 

RENAN (E.). ON THE INFLUENCE OF THE INSTITU 
TIONS, THOUGHT, AND CULTURE OF ROME 
ON CHRISTIANITY AND THE DEVELOPMENT 
OF THE CATHOLIC CHURCH. Translated by the Rev. 
Charles Beard. (Hibbert Lectures, 1880.) 8vo, cloth. ios. 6d. 
Cheap Edition, 3rd Edition, 3.?. 6d. 



14 Henrietta Street, Covent Garden, London, W.C. 



I 4 WILLIAMS & NORGATE'S 

THE HIBBERT LECTURES-Continued. 

RENOUF (P. LE PAGE). ON THE RELIGION OF 
ANCIENT EGYPT. (Hibbert Lectures, 1879.) 3rd Edition. 
8vo, cloth. ioj. 6d. Cheap Edition, 3*. 6d. 

RHYS (Prof. J.). ON THE ORIGIN AND GROWTH 
OF RELIGION AS ILLUSTRATED BY CELTIC 
HEATHENDOM. (Hibbert Lectures, 1886.) 8vo, cloth. 
I ay. 6d. Cheap Edition, 3^. 6d. 

RtfILLE (Dr. A.). ON THE NATIVE RELIGIONS OF 
MEXICO AND PERU. Translated by the Rev. P. H. 
Wicksteed. (Hibbert Lectures, 1884.) 8vo, cloth, los. 6ct. 
Cheap Edition, 35-. 6d. 

SAYCE (Prof. A. H.). ON THE RELIGION OF 
ANCIENT ASSYRIA AND BABYLONIA. 4 th Edition. 
(Hibbert Lectures, 1887.) 8vo, cloth. ios. 6d. Cheap Ed., y. 6d. 

UPTON (Rev. C. B.). ON THE BASES OF RE 
LIGIOUS BELIEF. (Hibbert Lectures, 1893.) Demy 8vo, 
cloth, ios. 6d. Cheap Edition, $s. 6J. 



ALPHABETICAL LIST. 

ADDIS (W. E.). HEBREW RELIGION. 5*. See Crown 

Theological Library, p. n. 

ALLIN (Rev. THOS.). UNIVERSALISM ASSERTED 
AS THE HOPE OF THE GOSPEL ON THE 
AUTHORITY OF REASON, THE FATHERS, AND 
HOLY SCRIPTURE. With a Preface by Edna Lyall, and a 
Letter from Canon Wilberforce. Crown 8vo, cloth. 2s. 6d. net. 

ALVIELLA (Count GOBLET D'). THE CONTEMPOR 
ARY EVOLUTION OF RELIGIOUS THOUGHT IN 
ENGLAND, AMERICA, AND INDIA. Translated from 
the French by the Rev. J. Moden. 8vo, cloth, ios. 6d. 

EVOLUTION OF THE IDEA OF GOD. See The 

Hibbert Lectures, p. 13. 

ANGLICAN LIBERALISM. By Twelve Churchmen. 5* See 
Crown Theological Library, p. 12. 

BAUR (F. C.). CHURCH HISTORY OF THE FIRST 
THREE CENTURIES. 2 vols., i2s. See Theological 
Translation Library, Old Series, p. 7. 

PAUL, THE APOSTLE OF JESUS CHRIST. 

2 vols., I2s. See Theological Translation Library, Old Series, p. 7. 

BEARD (Rev. Dr. C). THE UNIVERSAL CHRIST. 
AND OTHER SERMONS. Crown 8vo, cloth. 7*. 6d. 

14 Henrietta Street, Covent Garden, London, W.C. 



CATALOGUE OF PUBLICATIONS. 15 

ALPHABETICAL LIST-Continued. 

BEARD (Rev. Dr. C.). LECTURES ON THE REFORMA 
TION OF THE SIXTEENTH CENTURY IN ITS 
RELATION TO MODERN THOUGHT AND KNOW 
LEDGE. See The Hibbert Lectures, p. 13. 

BEEBY (Rev. C. E., B.D., Author of "Creed and Life"). 
DOCTRINE AND PRINCIPLES. Popular Lectures on 
Primary Questions. Demy 8vo, cloth. 4^. 6d. 

SEVAN (Rev. J. O., M.A., F.G.S., F.S.A., etc., Rector of 
Chillenden, Dover). THE GENESIS AND EVOLUTION 
OF THE INDIVIDUAL SOUL SCIENTIFICALLY 
TREATED. Including also Problems relating to Science 
and Immortality. Crown 8vo, cloth. 2s. 6d. net. 

" Meets the much debated questions which are raised by the more thought 
ful, and perhaps able, opponents of belief in a second life, and is a work of great 
value, and one that is opportune in its publication, and besides, per sg, emphati 
cally interesting reading." Manchester Courier. 

BIBLE. Translated by Samuel Sharpe, being a Revision of the 
Authorised English Version. 6th Edition of the Old, loth Edition 
of the New Testament. 8vo, roan. 5.?. See also Testament. 

BLEEK(F.). LECTURES ON THE APOCALYPSE. See 

Theological Translation Library, Old Series, p. 7. 
BREMOND (HENRI). THE MYSTERY OF NEWMAN. 

With an Introduction by Rev. George Tyrrell, M. A. Medium 8vo, 
cloth. ioj. 6d. net. 

" From France comes a remarkable volume, excellently translated, which 
endeavours to probe the mystery ; to realise, as it were, the soul of Newman, 
to describe to us justly and truthfully the personality of the man." Daily 
Chronicle. 

" No subsequent work can deprive M. Bremond's book of its great psycho 
logical interest ; it is a work that, unlike many books on Newman and the 
Tractarians, no student of modern Christianity can afford to miss." Pall Malt 
Gazette. 

CAMPBELL (Rev. Canon COLIN, M.A., D.D.A FIRST 
THREE GOSPELS IN GREEK. 3*. 6d. net. See Testa 
ment, New, p 26. 

CAMPBELL (Rev. R. J., M.A.). NEW THEOLOGY 

SERMONS. Crown 8vo, cloth. 6s. 
CHANNING'S COMPLETE WORKS. Including "The 

Perfect Life," with a Memoir. Centennial Edition. 410 Edition. 

Cloth. 7j. 6d. 
CHEYNE (Prof. T. K.). BIBLE PROBLEMS AND THE 

NEW MATERIAL FOR THEIR SOLUTION. 5*. 

See Crown Theological Library, p. 9. 

CHILD AND RELIGION. Edited by Thomas Stephens, B.A. 

6s. See Crown Theological Library, p. 10. 
CHRISTIAN CREED (OUR). 2nd and greatly Revised Edition. 

Crown 8vo, cloth. 35. 6d. 

14 Henrietta Street, Covent Garden, London, W.C. 



16 WILLIAMS & NORGATE'S 

ALPHABETICAL LIST Continued. 

COIT (STANTON, Ph.D.). NATIONAL IDEALISM AND 
A STATE CHURCH. 

" No one reading this book could miss its interest and ability. . . . Criticises 
existing Christianity along lines almost literally opposite to those of Herbert 
Spencer and the majority of the critics. . . . Great clearness and eloquence." 
G. K. CHESTKRTON in The Nation. 

NATIONAL IDEALISM AND THE BOOK OF 

COMMON PRAYER. An Essay in Re- Interpretation and 
Revision. Demy 8vo, cloth. ioi. 6d. net. 

COMMON PRAYER FOR CHRISTIAN WORSHIP: in 
Ten Services for Morning and Evening. 32mo, cloth. is.6d. 
Also in 8vo, cloth. 3^. 

CONWAY (MONCURE D.). CENTENARY HISTORY 
OF THE SOUTH PLACE ETHICAL SOCIETY. 

With numerous Portraits, a facsimile of the original MS. of the 
hymn, "Nearer, my God, to Thee," and Appendices. Crown 
8vo, half vellum, paper sides. 5^. 

CORNILL (Prof. CARL). INTRODUCTION TO THE 
CANONICAL BOOKS OF THE OLD TESTAMENT. 

Demy 8vo, cloth. IO.T. 6d. net. See Theological Translation 
Library, New Series, p. 3. 

DAVIDS (T. W. RHYS). LECTURES ON SOME 
POINTS IN THE HISTORY OF INDIAN BUDDH 
ISM. See The Hibbert Lectures, p. 13. 

DELITZSCH (F.). BABEL AND BIBLE. Two Lectures 
delivered before the Deutsche Orient-Gesellschaft in the presence 
of the German Emperor. $s. See Crown Theological Library, 
p. 9. See also Harnack, A., "Letter to Preuss. /ahrbiicher" p. I ^. 

DOBSCHOTZ (E. VON). CHRISTIAN LIFE IN THE 
PRIMITIVE CHURCH. Demy 8vo. los. 6d. See Theo 
logical Translation Library, New Series, p. 3. 

DOLE (CHARLES F.). THE ETHICS OF PROGRESS, 
or the Theory and the Practice by which Civilisation 
proceeds. Small demy 8vo, cloth. 6s. net. 

DRIVER (S. R.). See Mosheh ben Shesheth, p. 22. 

DRUMMOND (JAMES, M.A., LL.D., Hon. LittD., late 
Principal of Manchester College, Oxford). AN INQUIRY 
INTO THE CHARACTER AND AUTHORSHIP OF 
THE FOURTH GOSPEL. New Edition in Preparation. 

" The book is not only learned, but also reverent and spiritual in tone, and 
ought to find its way into the libraries of students of all shades of belief, as a 
very notable attempt to solve one of the most important of New Testament 
problems. "Christian World. 

- VIA, VERITAS, VITA. See The Hibbert Lectures, p. 13. 

- PHILO JUD^EUS. Seep. 28. 

14 Henrietta Street, Covent Garden, London, W.C. 



CATALOGUE OF PUBLICATIONS. 17 



ALPHABETICAL LIST Continued. 

ECHOES OF HOLY THOUGHTS : Arranged as Private 
Meditations before a First Communion. 2nd Edition, with a 
Preface by Rev. J. Hamilton Thorn. Printed with red lines. 
Fcap. 8vo, cloth, is. 

EUCKEN (Prof. RUDOLF). THE LIFE OF THE SPIRIT. 

5.5-. See page 12. 

EWALD (H.). COMMENTARY ON THE PROPHETS 
OF THE OLD TESTAMENT. See Theological Transla 
tion Library, Old Series, p. 7. 

COMMENTARY ON THE PSALMS. See Theological 

Translation Library, Old Series, p. 7. 

EWALD (H.). COMMENTARY ON THE BOOK OF 
JOB. See Theological Translation Library, Old Series, p. 7. 

FARNELL (L. R.). THE EVOLUTION OF RELIGION. 
An Anthropological Study. By L. R. Farnell, D.Litt., Fellow 
and Tutor of Exeter College, Oxford. $s. See Crown Theo 
logical Library, p. 10. 

FIGG (E. G.). ANALYSIS OF THEOLOGY, NATURAL 
AND REVEALED, Crown 8vo, cloth. 6^. 

FORMBY (Rev. C. W.). RE-CREATION: A New Aspect 
of Evolution. Large Crown 8vo, cloth. $s 

FOUR GOSPELS (THE) AS HISTORICAL RECORDS. 

8vo, cloth. i$s. 

GILL (C.). THE EVOLUTION OF CHRISTIANITY. 

By Charles Gill. 2nd Edition. With Dissertations in answer to 
Criticism. 8vo, cloth. 12S. 

THE BOOK pp ENOCH THE PROPHET. Trans- 

lated from an Ethiopic MS. in the Bodleian Library, by the late 
Richard Laurence, LL.D., Archbishop of Cashel. The Text 
corrected from his latest Notes by Charles Gill. Re-issue, 8vo, 
cloth. 5.y. 

HARNACK (ADOLF). ACTS OF THE APOSTLES. 6s. 

See Crown Theological Library, p. 12. 

MONASTICISM: Its Ideals and History; and THE 

CONFESSIONS OF ST. AUGUSTINE. Two Lectures 
by Adolf Harnack. Translated into English by E. E. Kellett, 
M.A., and F. H. Marseille, Ph.D., M.A. Crown 8vo, cloth. 45. 

" The lectures impart to these old subjects a new and vivid interest which 
cannot but win this faithful version many admiring readers." Scotsman. 

" One might read all the ponderous volumes of Montalembert without 
obtaining so clear a view or so rare a judgment of this immense subject as are 
offered in these luminous pages. . . . The translation is excellent, and gives us 
Harnack in pure and vigorous English." Christian World. 



14 Henrietta Street, Covent Garden, London, W.C. 
2 



i8 WILLIAMS & NORGATE'S 

ALPHABETICAL LIST Continued. 

HARNACK (ADOLF). LETTER to the " Preussische Jahr- 
biicher" on the German Emperor's Criticism of Prof. 
Delitzsch's Lectures on " Babel and Bible." Translated into 
English by Thomas Bailey Saunders. 6d. net. 

LUKE, THE PHYSICIAN. 6s. See Crown Theological 

Library, p. n. 

* HISTORY OF DOGMA. 7 vols., IDS. 6d. each. See Theo 
logical Translation Library, New Series, p. 4. 

THE SAYINGS OF JESUS. 6s. See Crown Theological 

Library, p. 12. 

WHAT IS CHRISTIANITY? See Theological Trans 
lation Library, New Series, p. 5. Also Crown Theological Library, 
p. io. 5*. See Saunders (T. B.), "Professor Harnack and his 
Oxford Critics," p. 24. 

MISSION AND EXPANSION OF CHRISTIANITY 

IN THE FIRST THREE CENTURIES. By Adolf 
Harnack, D. D., Berlin. Entirely new edition, re-written, with 
numerous additions and maps. 2 vols. demy 8vo, cloth. 25^. net. 

and HERRMANN (Dr. WILHELM). ESSAYS ON 

THE SOCIAL GOSPEL. 4*. 6aT. Translation edited by 
Maurice A. Canney, M.A. See Crown Theological Library, p. II 

HATCH (Rev. Dr.). LECTURES ON THE INFLUENCE 
OF GREEK IDEAS AND USAGES UPON THE 
CHRISTIAN CHURCH. See The Hibbert Lectures, p. 13. 

HAUSRATH (Prof. A.). HISTORY OF THE NEW 
TESTAMENT TIMES. The Time of the Apostles. Trans 
lated by Leonard Huxley. With a Preface by Mrs Humphry 
Ward. 4 vols. 8vo, cloth. 42*. (Uniform with the Theological 
Translation Library, Old Series. ) 

- NEW TESTAMENT TIMES. The Times of Jesus. 
2 vols. 12s. See Theological Translation Library, Old Series, p. 7. 

HEBREW TEXTS, in large type for Classes : 

Genesis. 2nd Edition. i6mo, cloth, is. 6d. 
Psalms. i6mo, cloth, is. 
Isaiah. i6mo, cloth, is. 
Job. i6mo, cloth, is. 

HENSLOW(Rev. G.). THE ARGUMENT OF ADAPTA 
TION ; or, Natural Theology reconsidered. 8vo, cloth, is. 

-SPIRITUAL TEACHINGS OF BIBLE PLANTS; 
or, The Garden of God. 8vo, cloth, is. 

- THE AT-ONE-MENT ; or, The Gospel of Reconciliation. 
8vo, cloth, is. 

14 Henrietta Street, Covent Garden, London, W.C. 



CATALOGUE OF PUBLICATIONS. 19 

ALPHABETICAL LIST Continued. 

HENSLOW (Rev. G.). THE SPIRITUAL TEACHING 
OF CHRIST'S LIFE. 8vo, cloth. 5*. net. 

CHRIST NO PRODUCT OF EVOLUTION. 8vo, 

cloth, is. 
VULGATE, THE: The Source of False Doctrines. 

A work specially applicable to the Clergy, Bible Teachers, and 
other exponents of the Gospel of Christ. Crown 8vo, cloth. 
2s. 6d. net. 

HERFORD (R. TRAVERS, B.A.). CHRISTIANITY IN 
TALMUD AND MIDRASH. Demy 8vo, cloth. i8s. net. 

CONTENTS : Introduction. Division I. Passages from the 
Rabbinical Literature : A. Passages relating to Jesus. B. Passages 
relating to Minim, Minuth. Division II. General Results. Appen 
dix containing the Original Texts of the Passages translated. 
Indices. 

"It is no exaggeration to say that it will prove indispensable not only to 
scholars interested in Talmudic literature, but to all who study the subject of 
the evangelical tradition. It will introduce the reader into a new world that 
of Jewish thought in the centuries after Christ." Cambridge Review. 

HERRMANN (W.). THE COMMUNION OF THE 
CHRISTIAN WITH GOD. 5*. See Theological Translation 
Library, New Series, p. 5. 

FAITH AND MORALS. 5*. See Crown Theological 

Library, p. 9. 

and H ARNACK (ADOLF.). ESSAYS ON THE SOCIAL 

GOSPEL. 4J. 6d. See Crown Theological Library, p. n. 

HIBBERT JOURNAL: A Quarterly Review of Religion, 
Theology, and Philosophy. Edited by L. P. Jacks and G. 
Dawes Hicks. Vol. I. Royal 8vo, 856 pp. Vol. II., 864 pp. 
Vol. III., 869 pp. Vols. IV., V., VI., and VII., 960 pp. Cloth. 
Each I2s. 6d. net. Annual Subscription, los. post free. 

HIBBERT JOURNAL SUPPLEMENT, 1909, entitled 
JESUS OR CHRIST? Containing Essays by the following 
writers : The late Rev. George Tyrrell, The Bishop of Southwark, 
Professor H. Weinel, Professor Percy Gardner, Professor P. 
Schmiedel, Professor Henry Jones, The Rev. Richard Morris, B.D., 
Sir Oliver Lodge, Canon H. Scott Holland, The Rev. Father 
Joseph Rickaby, S.J., Professor Nathan Soderblom (Upsala)., Rev. 
Principal A. E. Garvie, D.D., The Rev. R. J. Campbell, M.A., 
The Rev. James Drummond, D. D. , Professor B. W. Bacon, D. D. , 
Rev. Principal J. E. Carpenter, D.D., Mr James Collier, The 
Rev. R. Roberts. Super-royal 8vo, cloth. 5^. net. 

HOERNING (Dr. R.). THE KARAITE MSS., BRITISH 
MUSEUM. The Karaite Exodus (i. to viii. 5) in Forty-two 
Autotype Facsimiles, with a Transcription in ordinary Arabic type. 
Together with Descriptions and Collation of that and five other 
MSS. of portions of the Hebrew Bible in Arabic characters in the 
same Collection. Royal 4to, cloth, gilt top. 2os. 

14 Henrietta Street, Covent Garden, London, W.C. 



20 WILLIAMS & NORGATE'S 

ALPHABETICAL LIST Continued. 

HUNTER (Rev. J., D.D.). DE PROFUNDIS CLAMAVI, 
and Other Sermons. Large Crown 8vo, cloth. 55-. net. 

_ THE COMING CHURCH. A Plea for a Church simply 
Christian. Cloth, is. 6d. net. 

JOHNSON (EDWIN, M.A.). THE RISE OF CHRISTEN 
DOM. Demy 8vo, cloth. 7*. 6d. 

JOHNSON (EDWIN, M.A.). ANTIQUA MATER : A Study 
of Christian Origins. Crown 8vo, cloth. 2s. 6d. 

_ THE RISE OF ENGLISH CULTURE. Demy 8vo, 
cloth. 155. net. 

JONES (Rev. R. CROMPTON). HYMNS OF DUTY AND 
FAITH. Selected and Arranged. 247 pp. Fcap. 8vo, cloth. 
2nd Edition. $s. 6d. 

- CHANTS, PSALMS, AND CANTICLES. Selected 
and Pointed for Chanting. i8mo, cloth, is. 6d. 

- ANTHEMS. With Indexes and References to the Music. 
i8mo, cloth, is. ^d. 

THE CHANTS AND ANTHEMS. Together in i vol., 

Cloth. 25. 

- A BOOK OF PRAYER. In Thirty Orders of Worship, with 
Additional Prayers and Thanksgivings. i8mo, cloth. 2s. 6d. 
With Chants, in I vol. l8mo, cloth. 3.$-. 

KAUTZSCH (E.). AN OUTLINE OF THE HISTORY 
OF THE LITERATURE OF THE OLD TESTA 

MENT. With Chronological Tables for the History of the 
Israelites, and other Aids to the Explanation of the Old Testament. 
Reprinted from the "Supplement to the Translation of the Old 
Testament." By E. Kautzsch, Professor of Theology at the Uni 
versity of Halle. Edited by the Author. Translated by John 
Taylor, D.Lit., M.A., etc. Demy 8vo, cloth. 6r. 6d. 

" This English translation ... is likely to prove very acceptable to all those 
students who desire to see for themselves the view taken by the 'higher critics ' 
of the growth of the Old Testament." The Guardian. 

"Dr. Taylor has rendered a great service to the English readers by his 
excellent translation of this important work." British Weekly. 

KEIM'S HISTORY OF JESUS OF NAZARA. 6 vols. 
6s. each. See Theological Translation Library, Old Series, p. 7. 

KENNEDY (Rev. JAS.). BIBLICAL HEBREW. i2s. 

See p. 34. 

KITTEL (R.). HISTORY OF THE HEBREWS. 2 vols. 
los. 6d. each. See Theological Translation Library, New Series, p. 5. 

KUENEN (Dr. A.). LECTURES ON NATIONAL AND 
UNIVERSAL RELIGIONS. See The Hibbert Lectures, 



14 Henrietta Street, Covent Garden, London, W.C. 



CATALOGUE OF PUBLICATIONS. 21 



ALPHABETICAL LIST Continued. 

KUENEN (Dr. A.). THE RELIGION OF ISRAEL TO 
THE FALL OF THE JEWISH STATE. 3 vols. 18*. 
See Theological Translation Library, Old Series, p. 8. 

LAKE (Professor KIRSOPP). THE HISTORICAL EVI 
DENCE FOR THE RESURRECTION OF JESUS 
CHRIST. 5$. See Crown Theological Library, p. n. 

LEA (HENRY CHARLES, LL.D.). HISTORY OF SAC 
ERDOTAL CELIBACY IN THE CHRISTIAN 
CHURCH. Third Edition. Thoroughly Revised and Reset. 
2 vols. Medium 8vo, cloth. 2 is. net. 

LOBSTEIN(R). THE DOGMA OFTHE VIRGIN BIRTH 
OF CHRIST. 35. See Crown Theological Library, p. 9. 

LODGE (Sir O.). LIFE AND MATTER. An Exposition 
of Part of the Philosophy of Science, with Special References 
to the Influence of Professor Haeckel. Second Edition, with 
an Appendix of Definitions and Explanations. Crown 8vo, cloth. 
2s. 6d. net. Popular Edition. Paper cover. 6d. net. 

MACAN (R. W.). THE RESURRECTION OF JESUS 
CHRIST. An Essay in Three Chapters. 8vo, cloth. $s. 

MACFIE, (RONALD C., M.A., M.B.). SCIENCE, 
MATTER, AND IMMORTALITY. Crown 8vo, cloth. 
5j. net. 

MACKAY (R. W.). SKETCH OF THE RISE AND 
PROGRESS OF CHRISTIANITY. 8vo cloth. 6s. 

MARCHANT (JAMES). THEORIES OF THE RESUR 
RECTION OF JESUS CHRIST. Crown 8vo, stiff covers, 
2s. net ; superior cloth binding, 3.$-. 

MARTI (KARL). RELIGION OF THE OLD TESTA 
MENT. 4-r. 6d. See Crown Theological Library, p. n. 

MARTINEAU (Rev. Dr. JAMES). THE RELATION 
BETWEEN ETHICS AND RELIGION. An Address. 
8vo, sewed, is. 

MODERN MATERIALISM : ITS ATTITUDE TO 
WARDS THEOLOGY. A Critique and Defence. 8vo, 
sewed. 2s. 6d. 

MENEGOZ (E.). RELIGION AND THEOLOGY. By E. 
Menegoz, Professor of the Faculty of Protestant Theology, Paris. 
Stiff boards, is. net. 

MERCER (Right Rev. J. EDWARD, D.D.). THE SOUL 
OF PROGRESS. Being the Moorhouse Lectures for 1907. 
Crown 8vo, cloth. 6s. For Moorhouse Lectures vide also Stephen, 
page 25. 

" To be congratulated on an effective and freshly thought out exposure of 
the familiar failure of materialism to account for evolution, humanity or 
progress in any intelligible sense." The Christian World, 

14 Henrietta Street, Covent Garden, London, W.C. 



22 WILLIAMS & NORGATE'S 

ALPHABETICAL LIST Continued. 

MITCHELL (Rev. A. R). HpW TO TEACH THE BIBLE. 

2nd Edition, thoroughly revised and reset. Crown 8vo, cloth. 
2s. 6d, 

" The lectures are marked by much insight and moderation. The book is 
notable also for its gracious and cultured note, and for the quiet persuasiveness 
with which a revolutionary reform is advocated." Sunday School Chronicle. 

MONTEFIORE (C. G.). ORIGIN AND GROWTH OF 
RELIGION AS ILLUSTRATED BY THE RELIGION 
OF THE ANCIENT HEBREWS. See The Hibbert Lec 
tures, p. 13. 

MOSHEH BEN SHESHETH'S COMMENTARY ON 
JEREMIAH AND EZEKIEL. Edited from a Bodleian 
MS., with a Translation and Notes, by S. R. Driver. 8vo, 
sewed. 3-r. 

MUNSTERBERG (Prof. HUGO). THE AMERICANS. 

I2s. 6d. net. See p. 29. 

NESTLE (E.). INTRODUCTION TO THE TEXTUAL 
CRITICISM OF THE GREEK NEW TESTAMENT. 

See Theological Translation Library, New Series, p. 6. 

OTTO (R.). NATURALISM AND RELIGION. 6s. See 
Crown Theological Library, p. n. 

PERCIVAL (G. H.). THE INCARNATE PURPOSE. 

Essays on the Spiritual Unity of Life. Crown 8vo, cloth. 2s. 6d. 
net. 

PERRIN (R. S.). THE EVOLUTION OF KNOWLEDGE. 
A Review of Philosophy. Crown 8vo, cloth. 6s. 

PERSONAL AND FAMILY PRAYERS. Svo, buckram. 
is. net. 

PETERS (JOHN P.). EARLY HEBREW STORY. A 

Study of the Origin, the Value, and the Historical Background 
of the Legends of Israel. 5-r. See Crown Theological Library, 
p. 10. 

PFLEIDERER (Dr. O.). LECTURES ON THE IN 
FLUENCE OF THE APOSTLE PAUL ON THE 
DEVELOPMENT OF CHRISTIANITY. See The 

Hibbert Lectures, p. 13. 

PAULINISM : A Contribution to the History of Primitive 

Christianity. 2 vols. 12s. See Theological Translation Library, 
Old Series, p. 8. 

PHILOSOPHY OF RELIGION ON THE BASIS OF 

ITS HISTORY. 4 vols. 24*. See Theological Translation 
Library, Old Series, p. 8. 

14 Henrietta Street, Covent Garden, London, W.C. 



CATALOGUE OF PUBLICATIONS. 23 

ALPHABETICAL LIST Continued. 

PFLEIDERER (Dr. O.). THE EARLY CHRISTIAN 
CONCEPTION OF CHRIST: Its Significance and 
Value in the History of Religion. 3s.6d. See Crown Theo 
logical Library, p. 10. 

PRIMITIVE CHRISTIANITY. Vols. I. and II. Demy 

8vo, cloth. IQS. 6d. net each. See Theological Translation Library, 
New Series, p. 2. 

PICTON, (J. ALLANSON, M.A., Lond.). MAN AND THE 
BIBLE. A Review of the Place of the Bible in Human 
History. Demy 8vo, cloth. 6s. net. 

POOLE (REG. LANE). ILLUSTRATIONS OF THE 
HISTORY OF MEDIAEVAL THOUGHT IN THE 
DEPARTMENTS OF THEOLOGY AND ECCLESI 
ASTICAL POLITICS. 8vo, cloth, los. 6d. 

PROTESTANT COMMENTARY ON THE NEW TES 
TAMENT. 3 vols. i8j. See Theological Translation Library, 
Old Series, p. 8. 

RENAN (E.). ON THE INFLUENCE OF THE INSTI 
TUTIONS, THOUGHT, AND CULTURE OF ROME 
ON CHRISTIANITY AND THE DEVELOPMENT 
OF THE CATHOLIC CHURCH. See Hibbert Lectures, 
P- 13 

RENOUF (P. LE PAGE). ON THE RELIGION OF 
ANCIENT EGYPT. See Hibbert Lectures, p. 14. 

REVILLE (A.). THE SONG OF SONGS, Commonly called 
the Song of Solomon, or the Canticle. Translated from the 
French. Crown 8vo, cloth, is. 6d. 

ON NATIVE RELIGIONS OF MEXICO AND PERU. 

See Hibbert Lectures, p. 14. 

PROLEGOMENA OF THE HISTORY OF RE 
LIGIONS. 6s. See Theological Translation Library, Old 
Series, p. 8. 

REVILLE (JEAN). LIBERAL CHRISTIANITY. 4*. See 
Crown Theological Library, p. 10. 

RIX (HERBERT). TENT AND TESTAMENT. A Camp 
ing Tour in Palestine, with some Notes on Scripture Sites. With 
6 1 Illustrations, Frontispiece, and Maps. Demy 8vo, cloth. 
Ss. 6d. net. 

" His narrative of travel is that of an intelligent and well-informed traveller 
who went without prepossessions and was both able and willing to weigh 
evidence. . . . Mr. Rix's contribution is one that must be taken into account." 
Spectator. 

The result is a thoughtful, well-written, even learned work, far from the 
vain outpourings of the tourist. The narrative, though heavily charged with 
information, is wonderfully unembarrassed, and the word-pictures which abound 
are true to life." Athenceum. 



14 Henrietta Street, Covent Garden, London, W.C. 



24 WILLIAMS & NORGATE'S 

ALPHABETICAL LIST Continued. 

RIX (HERBERT). A DAWNING FAITH. Crown 8vo, 
cloth. $s. 

ROBINSON (ALEX., M.A., B.D.). A STUDY OF 
THE SAVIOUR IN THE NEWER LIGHT. 2nd 

Edition. Revised and partly re-written. Demy 8vo, cloth. 5.5-. net 

OLD AND NEW CERTAINTY OF THE GOSPEL: 

A Sketch. Crown 8vo, cloth. 2s. 6d. 

SABATIER (AUGUSTE). THE RELIGIONS OF AU 
THORITY AND THE RELIGION OF THE SPIRIT. 

With a Memoir by Professor J. Reville. los. 6d. See Theologi 
cal Translation Library, New Series, p. 3. 

THE DOCTRINE OF THE ATONEMENT AND 

ITS HISTORICAL EVOLUTION; and RELIGION 
AND MODERN CULTURE. 4 j. 6d. See Crown Theo- 
logical Library, p. IO. 

SADLER (Rev. Dr.). PRAYERS FOR CHRISTIAN 
WORSHIP. Crown 8vo, cloth, y. 6d. 

- CLOSET PRAYERS, Original and Compiled. iSroo, 
cloth, is. 6d. 

SAUNDERS (T. BAILEY). PROFESSOR HARNACK 
AND HIS OXFORD CRITICS. Crown 8vo, cloth. 
is. 6d. net. 

"It gives thoughtful and acutely reasoned support to the great historical 
student of Christianity who represents Berlin in theology against the pig- 
tailed opposition which Oxford has offered to his learning. A spirited piece of 
controversial writing, it cannot but prove stimulating to readers interested in 
modern divinity, no matter to which side of the debate their private preposses 
sions incline them." Scotsman. 

"Mr. Saunders writes with sobriety and with a knowledge of the points 
at issue. Readers of ' Harnack and his Critics ' will do well to read his 
comments." Sheffield Daily Telegraph. 

SAVAGE (M. J.). BELIEFS ABOUT THE BIBLE. 8vo, 
cloth. 7s. 6d. 

SAYCE (A. H.). ON THE RELIGION OF ANCIENT 
ASSYRIA AND BABYLONIA. See Hibbert Lectures, 
p. 14. 

SCHRADER (E.). CUNEIFORM INSCRIPTIONS AND 
THE OLD TESTAMENT. 2 vols. I2s. See Theological 
Translation Library, Old Series, p. 8. 

SCHUBERT (HANS VON). OUTLINES OF CHURCH 
HISTORY. See Theological Translation Library, New Series, 
P- 3- 

14 Henrietta Street, Covent Garden, London, W.C. 



CATALOGUE OF PUBLICATIONS. 25 

ALPHABETICAL LIST Continued. 

SCOTT (Rev. E. F., M.A.). THE APOLOGETIC OF THE 
NEW TESTAMENT. 5* See Crown Theological Library, 
p. u. 

SCULLARD (Rev. Prof. H. H., M.A., D.D.). EARLY 
CHRISTIAN ETHICS IN THE WEST, FROM 
CLEMENT TO AMBROSE. Large crown 8vo, cloth. 6s. 

SEEBERG (R.). THE FUNDAMENTAL TRUTHS OF 
THE CHRISTIAN RELIGION. By R. Seeberg, Pro 
fessor of Systematic Theology in Berlin. $s. See Crown Theo 
logical Library, p. 12. 

SEVERUS (Patriarch of Antioch). THE SIXTH BOOK 
OF THE SELECT LETTERS OF SEVERUS, 
PATRIARCH OF ANTIOCH, in the Syriac Version of 
Athanasius of Nisibis. Edited and translated by E. W. Brooks. 
Vol. I. (Text), Part I, and Vol. II. (Translation), Part I. 2 vols. 
8vo, cloth. 42s. net. Vol. I. (Text), Part 2, and Vol. II. (Trans 
lation), Part 2. 2 vols. 8vo, cloth. 42*. net. See Text and 
Translation Society, p. 37. 

SHARPE (SAMUEL). CRITICAL NOTES ON THE 
AUTHORISED ENGLISH VERSION OF THE NEW 
TESTAMENT. 2nd Edition. I2mo, cloth, is. 6d. 

SODEN (H. von, D.D.). THE BOOKS OF THE NEW 
TESTAMENT. $s. See Crown Theological Library, p. 10. 

STEPHEN (Rev. Canon REGINALD, M.A.). DEMOC 
RACY AND CHARACTER. Being the Moorhouse Lectures 
for 1908. Crown 8vo, cloth. $s. 

"Canon Stephen's book is much too clear and thoughtful to be neglected in 
this country. Within the narrow limits of seven lectures he has discussed some 
important issues of politics in a democratic country with strong practical common 
sense and the right kind of theoretical learning." Athen&um. 

THE STATUTES OF THE APOSTLES. The hitherto 
unedited Ethiopic and Arabic Texts. Edited, with an Introduc 
tion and Translations of the Ethiopic, Arabic, and Coptic Texts, 
by Rev. G. Horner, M.A. With an Appendix a recently dis 
covered variant of the Coptic Text. i8s. net. 

TAYLER (Rev. JOHN JAMES). AN ATTEMPT TO 
ASCERTAIN THE CHARACTER OF THE FOURTH 
GOSPEL, especially in its Relation to the First Three. 
2nd Edition. 8vo, cloth. 5.$-. 

TAYLOR (Rev. C.). THE DIRGE OF COHELETH IN 
ECCLES. XII. DISCUSSED AND LITERALLY 
INTERPRETED. 8vo, cloth, y. 

14 Henrietta Street, Covent Garden, London, W.C. 



26 WILLIAMS & NORGATE'S 



ALPHABETICAL LIST-Continued. 

TAYLOR (Rev. Dr. J.). THE MASSORETIC TEXT AND 
THE ANCIENT VERSIONS OF THE BOOK OF 
MICAH. Crown 8vo, cloth. 5*. 

See also Kautzsch, " Outline," p. 20. 

TEN SERVICES OF PUBLIC PRAYER, with Special 
Collects. 8vo, cloth, 3J. ; or 32mo, cloth, is. 6d. 

PSALMS AND CANTICLES. 8vo, cloth, is. 6d. 

PSALMS AND CANTICLES, with Anthems. 8vo, 

cloth. 2s. 

TEN SERVICES OF PUBLIC PRAYER, taken in Sub 
stance from the Common Prayer for Christian Worship, 
with a few additional Prayers for particular Days. 8vo, 
cloth, 2s. 6d. ; or 32mo, cloth, is. 

TESTAMENT, THE NEW. TISCHENDORF (C). 
NOVUM TESTAMENTUM GREECE. 3 vols. 8vo. 
70^. net. 

CAMPBELL (Rev. Canon COLIN, M.A., D.D.). THE 

FIRST THREE GOSPELS IN GREEK. Arranged in 
parallel columns. 2nd Edition, Revised. Crown 8vo, cloth. 
3J. 6d. net. 

THOMAS (Rev. J. M. LLOYD). A FREE CATHOLIC 
CHURCH. Crown 8vo, cloth, is. 6d. net. 

UPTON (C. B.). ON THE BASES OF RELIGIOUS 
BELIEF. See Hibbert Lectures, p. 14. 

WEIR (T. H., B.D.). A SHORT HISTORY OF THE 
HEBREW TEXT OF THE OLD TESTAMENT. By 
Thomas H. Weir, Assistant to the Professor of Oriental Languages 
in the University of Glasgow. 2nd Edition, with Additions. 
Crown 8vo, cloth. 6s. 

WEIZSACKER (C. von). THE APOSTOLIC AGE. 2 vols. 
Demy 8vo. 21 s. See Theological Translation Library, New 
Series, p. 6. 

WERNLE (PAUL). THE BEGINNINGS OF CHRIS 
TIANITY. 2 vols. 8vo. 2is. See Theological Translation 
Library, New Series, p. 4. 

WICKSTEED (Rev. P. H.). THE ECCLESIASTICAL 
INSTITUTIONS OF HOLLAND, treated with Special 
Reference to the Position and Prospects of the Modern 
School of Theology. A Report presented to the Hibbert 
Trustees, and published by their direction. 8vo, sewed, u. 

14 Henrietta Street, Covent Garden, London, W.C. 



CATALOGUE OF PUBLICATIONS. 27 



ALPHABETICAL LIST Continued. 

WIMMER (R.). MY STRUGGLE FOR LIGHT: Con 
fessions of a Preacher. 3*. 6d. See Crown Theological 
Library, p. 9. 

WOODS (C. E.) THE GOSPEL OF RIGHTNESS. A 

Study in Pauline Philosophy. 300 pages, cloth. 5-r. net. 

The chief purpose in the author's mind has been to present a book to a class 
of thinkers and readers who are not so widely catered for as might be, and by 
whom the writing* of the great Apostle have been shelved as no longer in 
keeping with the liberal thought of to-day. The attempt is made to present the 
Apostle in a somewhat new light as a philosopher who develops a remarkable 
scheme of spiritual thought from one or two very simple and self-evident 
principles. 

WRIGHT (Rev. C. H. H.). BOOK OF GENESIS IN 
HEBREW TEXT. With a critically revised Text, various 
Readings, and Grammatical and Critical Notes. Demy 8vo. 
3-r. 6d. 

< BOOK OF RUTH IN HEBREW TEXT. With a criti 
cally revised Text, various Readings, including a new Collation of 
Twenty-eight Hebrew MSS., and a Grammatical and Critical 
Commentary ; to which is appended the Chaldee Targum. Demy 
8vo. 7-r. 6d. 

DANIEL AND HIS PROPHECIES. Demy 8vo, 

cloth. 7-r. 6d. 

DANIEL AND ITS CRITICS. A Critical and Gram 
matical Commentary with Appendix. Demy 8vo, cloth. "js. 6d. 

LIGHT FROM EGYPTIAN PAPYRI ON JEWISH 

HISTORY BEFORE CHRIST. Crown 8vo, cloth. 3*. net. 

WRIGHT (G. H. BATESON). THE BOOK OF JOB. A 

new critically revised Translation, with Essays on Scansion, Date, 
etc. 8vo, cloth. 6s. 

WAS ISRAEL EVER IN EGYPT ? or, A Lost 

Tradition. By G. H. Bateson Wright, D.D., Queen's College, 
Oxford ; Headmaster Queen's College, Hong- Kong ; Author of 
"A Critical Revised Translation of the Book of Job." 8vo, art 
linen. JS. 6d. 

WRIGHT (W. ALDIS), Edited by, and Dr S. A. HIRSCH. 
A COMMENTARY ON THE BOOK OF JOB. From 
a Hebrew MS. in the University Library, Cambridge. Med. 8vo, 
cloth. 2is. net. 

ZELLER (E.). CONTENTS AND ORIGIN OF THE 
ACTS OF THE APOSTLES. See Theological Translation 
Library, Old Series, p. 8. 

14 Henrietta Street, Covent Garden, London, W.C. 



30 WILLIAMS & NORGATE'S 



SCRIPTURE (EDWARD W., Ph.D.). STUDIES FROM 
THE YALE PSYCHOLOGICAL LABORATORY. Vols. 
I. -VI., each 4^. 2d. net. 

SCULLARD (Rev. Prof. H.H., M.A., D.D.). EARLY 
CHRISTIAN ETHICS IN THE WEST, FROM 
CLEMENT TO AMBROSE. Large crown 8vo, cloth. 6s. 

SHEARMAN (A. T., M.A.). THE DEVELOPMENT OF 
SYMBOLIC LOGIC. A Critical Historical Study of the 
Logical Calculus. Crown 8vo, cloth. 5*. net. 

From the Contents. 

Symbols as representing Terms and as representing Propositions 
Symbols of Operation The Process of Solution Concerning a 
Calculus Based on Intension The Doctrines of Jevons and of Mr. 
MacColl Later Logical Doctrines The Utility of Symbolic 
Logic. 

"Its style is smooth, pleasant, and lucid." Athcnatum. 

SPENCER (HERBERT). AN AUTOBIOGRAPHY. 

2 vols. demy 8vo. With Portraits. Popular Edition, 12s. 6d. net. 
Library Edition, 28*. net. 

" It is not too much to say that we close this book, the most interesting, and 
certainly one of the most important we have ever opened, feeling better, wiser, 
and humbler for having thus hastily read it." Academy. 

"It is a book for all men and for all time. In its pages the thinker may 
trace, step by step, the synthesis of synthetic philosophy. Here the poet will 
find not only a worthy inspiration, but a possibly surprising vein of sympathy. 
The statesman, the inventor, the litterateur, the man of theory, and the man of 
practice will find alike, within the covers of these two massive volumes, an 
almost inexhaustible treasury of interest and constructive thought. There is 
suggestion and instruction for all the world, and an almost indefinable fascina 
tion whether it be due to the mere intrinsic beauty of the picture itself, or to 
the dignity of its execution, or to the sense of its almost laborious faithfulness, 
or to the combined attraction of all three." St. James's Gazette. 

A SYSTEM OF SYNTHETIC PHILOSOPHY 

Vol. I. First Principles. With an Appendix and a 
Portrait. Finally revised. New Edition, large crown 8vo, cloth. 
7-r. 6d. 

Vols. II. and III. The Principles of Biology. 6th 
Thousand. 8vo, cloth. Revised and greatly enlarged. Vols. I. 
and II. i8j. each. 

Vols. IV. and V. The Principles of Psychology. 5th 
Thousand. 2 vols. 8vo, cloth. 36*. 

Vol. VI. The Principles of Sociology. Vol. I. Part i, 
The Data of Sociology ; Part 2, The Inductions of Sociology ; 
Part 3, Domestic Institutions. 4th Thousand, revised and 
enlarged. 8vo, cloth. 21 s. 

14 Henrietta Street, Covent Garden, London, W.C. 



CATALOGUE OF PUBLICATIONS. 31 

A SYSTEM OF SYNTHETIC PHILOSOPHY Continued. 

Vol. VII. The Principles of Sociology. Vol. II. Part 4, 
Ceremonial Institutions ; Part 5, Political Institutions. 3rd 
Thousand. 8vo, cloth. iSs. 

Vol. VIII. The Principles of Sociology. Vol. III. Part 6, 
Ecclesiastical Institutions ; Part 7, Professional Institutions ; Part 
8, Industrial Institutions. 2nd Thousand. 8vo, cloth. i6s. 

Vol. IX. The Principles of Ethics. Vol. I. Part i, The 
Data of Ethics ; Part 2, The Inductions of Ethics ; Part 3, The 
Ethics of Individual Life. 2nd Thousand. 8vo, cloth. 15^. 

Vol. X. The Principles of Ethics. Vol. II. Part 4, 
Justice ; Part 5, Negative Beneficence ; Part 6, Positive 
Beneficence ; Appendices. Demy 8vo, cloth, izs. 6d. 

Also to be had separately : 

SPENCER (HERBERT). DATA OF ETHICS. Reset 

uniform with popular edition of " First Principles." Sewed, 2s. 6d. 
net; cloth, 35. net. 

JUSTICE. Being Part 4 of the Principles of Ethics. 2nd 

Thousand. 8vo, cloth. 6s. 

Other Works. 

THE STUDY OF SpCIOLOGY. Library Edition (2ist 

Thousand), with a Postscript. 8vo, cloth. IDS. 6d. 

EDUCATION : Intellectual, Moral, and Physical. Cheap 

Edition. Entirely reset. 46th Thousand. Crown 8vo, cloth. 
2s. 6d. 

ESSAYS : Scientific, Political, and Speculative. A new 

Edition, rearranged, with additional Essays. 3 vols. 8vo, cloth. 
(Each i or.) 30J. 

SOCIAL STATICS. Abridged and revised, together with 

"The Man v. The State." 8vo, cloth, los. 

VARIOUS FRAGMENTS. Uniform in Library binding. 

Demy 8vo, cloth. Enlarged Edition. 6s. 

FACTS AND COMMENTS. Demy 8vo, cloth. 6s. 

-THE MAN versus THE STATE. I4th Thousand. 
Sewed, is. 

A REJOINDER TO PROFESSOR WEISMANN. 

Sewed. 6d. 

14 Henrietta Street, Covent Garden, London, W.C. 



34 WILLIAMS & NORGATE'S 

ERMAN'S EGYPTIAN GRAMMAR. Translated, under 
Professor Erman's supervision, by J. H. Breasted, Professor of 
Egyptology in the University of Chicago. Crown 8vo, cloth. iSs. 

EVANS (GEORGE). AN ESSA;Y ON ASSYRIOLOGY. 

With 4to Tables of Assyrian Inscriptions. 8vo, cloth. $s. 

FAIZULLAH-BHAI (Shaikh, B.D.). A MOSLEM 
PRESENT. Part I. , containing the famous poem of Al-Busaree. 
With an English Version and Notes. 8vo, cloth. 4.?. 

AN ESSAY ON THE PRE-ISLAMITIC ARABIC 

POETRY, with special reference to the Seven Suspended 
Poems. 8vo, sewed. $d. 

FLINDERS PETRIE PAPYRI. See Cunningham Memoirs, 
pp. 43, 44. 

FRANKFURTER (Dr. O.). HANDBOOK OF PALI : Being 
an Elementary Grammar, a Chrestomathy, and a Glossary. 
8vo, cloth. i6s. 

FUERST (Dr. JUL.). HEBREW AND CHALDEE 
LEXICON TO THE OLD TESTAMENT. 5th Edition, 
improved and enlarged. Translated by Rev. Dr. Samuel Davidson. 
Royal 8vo, cloth. 21 s. 

HEBREW TEXTS. Large type. i5mo, cloth. 

Genesis. (2nd Edition. Baer and Delitzsch's Text.) is. 6d. 
Psalms, is. 
Job. is. 
Isaiah, is. 

KENNEDY (Rev. JAS.). INTRODUCTION TO BIBLICAL 
HEBREW, presenting Graduated Instruction in the 
Language of the Old Testament. By James Kennedy, B.D., 
Acting Librarian in the New College, and one of the additional 
Examiners in Divinity at the University, Edinburgh. 8vo, cloth. 

12S. 

STUDIES IN HEBREW SYNONYMS. Demy 8vo, 

cloth. 5*. 

LYALL (C. J., M.A., K.C.I.E.). ANCIENT ARABIAN 
POETRY, CHIEFLY PR^E-ISLAMIC. Translations, with 
an Introduction and Notes. Fcap. 410, cloth, los. 6d. 

14 Henrietta Street, Covent Garden, London, W.C. 



CATALOGUE OF PUBLICATIONS. 35 

MACHBEROTH ITHIEL. By Yehuda ben Shelomoh Alcharizi. 
Edited from the MS. in the Bodleian Library, by Thomas 
Chenery, M.A. 8vo, cloth. 3*. 

MI LAN DA PAN HO, THE : Being Dialogues between King 
Milanda and the Buddhist Sage Nagasena. The Pali Text, 
edited by V. Trenckner. 440 pp. 8vo, sewed. 21 s. See also 
"Pali Miscellany." 

MOSHEH BEN SHESHETH'S COMMENTARY ON 
JEREMIAH AND EZEKIEL. Seep. 22. 

MUSS-ARNOLT (W.). A CONCISE DICTIONARY OF 
THE ASSYRIAN LANGUAGE (Assyrian-English 
German). By W. Muss-Arnolt. Completed in 19 parts. Each 
S.T. net. ; or bound in 2 vols., $ net. 

NEW HEBREW SCHOOL of POETS of the SPANISH- 
ARABIAN EPOCH. Selected Texts with Introduction, Notes, 
and Dictionary. Edited by H. Brody, Ph.D., Rabbi in Nachod 
(Bohemia), and K. Albrecht, Ph.D., Professor in Oldenburg 
(Grand Duchy). English translation of the Introduction, etc., by 
Mrs Karl Albrecht. Cloth. 75. 6d. net. 

NOLDEKE (THEODOR, Professor of Oriental Languages 
in the University of Strassburg). COMPENDIOUS 
SYRIAC GRAMMAR. With a Table of Characters by Julius 
Euting. Translated (with the sanction of the author) from the 
second and improved German Edition by Rev. James A. Crichton, 
D.D. Royal 8vo. i8j.net. 

DELECTUS VETERUM CARMINUM ARABI- 

CORUM GLOSSARIUM CONFECIT A. MULLER. 

Crown 8vo, cloth. "js. 6d. 

NORRIS (E.). ASSYRIAN DICTIONARY. Intended to 
further the Study of the Cuneiform Inscriptions of Assyria and 
Babylonia. Vols. I. to III. 4to, cloth. Each 28^. 

OLDENBERG (Prof. H.). BUDDHA : His Life, his Doctrine, 
his Order. By Dr. Hermann Oldenberg, Professor at the 
University of Berlin. Translated by W. Hoey, M.A. 8vo, cloth 
gilt. iSs. 

PALI MISCELLANY. By V. Trenckner. Part I. The Intro 
ductory Part of the Milanda Panho, with an English Translation 
and Notes. 8vo, sewed. 4^. 

14 Henrietta Street, Covent Garden, London, W.C. 



36 WILLIAMS & NORGATE'S 



PLATTS (I. T.). A GRAMMAR OF THE PERSIAN 
LANGUAGE. By John T. Platts, Hon. M.A. (Oxon.), Teacher 
of Persian in the University of Oxford ; late Inspector of Schools in 
the Central Provinces of India. Part I. Accidence. Broad crown 
8vo. IDS. 6d. 

RENOUF (P. LE PAGE). LECTURES ON THE RE 
LIGION OF ANCIENT EGYPT. See Hibbert Lectures, 



SADI. THE GULISTAN (ROSE GARDEN) OF SHAIK 
SAD I OF SHIRAZ. A new Edition of the Persian Text, with 
a Vocabulary, by F. Johnson. Square royal 8vo, cloth. 15^. 

SAYCE (Prof. A. H.). LECTURES ON THE RELIGIONS 
OF ANCIENT BABYLONIA AND SYRIA. See the 

Hibbert Lectures, p. 14. 

SCHRADER (E.). THE CUNEIFORM INSCRIPTIONS 
AND THE OLD TESTAMENT. 2 vols. 12*. See 
Theological Translation Library, Old Series, p. 8. 

SHIHAB AL DIN. FUTOH AL-HABASHAH ; or, The 
Conquest of Abyssinia. By Shinab al Din Ahmad B. 'Abd al 
Kadir B. Salim B. 'Uthman. Edited, from an Arabic MS., by 
S. Arthur Strong. Part I. 8vo, sewed. 31. net. 

SORENSEN (S., Ph.D.), Compiled by. AN INDEX TO 
THE NAMES IN THE MAHABHARATA. With short 
explanations. Royal 4to, in twelve parts, which are not sold 
separately, at Js. 6d. per part net. Parts I. and V. now ready. 

STATUTES, THE, OF THE APOSTLES. The hitherto 
unedited Ethiopic and Arabic Texts, with translations of Ethiopic, 
Arabic, and Coptic Texts, by G. Horner, M.A. See p. 25. 

TEXT AND TRANSLATION SOCIETY. Established for the 
purpose of editing and translating Oriental Texts chiefly preserved 
in the British Museum. 

THE SIXTH BOOK OF THE SELECT LETTERS 
OF SEVERUS, PATRIARCH OF ANTIOCH, in 
the Syriac Version of Athanasius of Nisibis. Edited 
and translated by E. W. Brooks, M.A. Vol. I. Text, Parts I. 
and II. Vol. II. Translation, Parts I. and II. 84*. net. 

THE CANONS OF ATHANASIUS OF ALEX 
ANDRIA, in Arabic, Ethiopic, and Coptic. Edited 
and Translated by Prof. W. Riedel (Griefswald) and W. E. 
Crum. 2is. net. 

14 Henrietta Street, Covent Garden, London, W.C. 



CATALOGUE OF PUBLICATIONS. 37 



TEXT AND TRANSLATION SOCIETY continued. 

Volumes already issued 

A RABBINIC COMMENTARY ON THE BOOK OF 
JOB, contained in a unique MS. at Cambridge. 

Edited, with Translation and Commentary, by W. Aldis 
Wright, LL.D. 21 s. net. 

AN ANCIENT ARMENIAN VERSION OF THE 
APOCALYPSE OF ST JOHN; also THE ARME 
NIAN TEXTS OF CYRIL OF ALEXANDRIA, 
SCHOLIA DE INCARNATIONS and EPISTLE 
TO THEODOSIUS UPON EASTER, the former in 
completely preserved in Greek, the latter unknown in Greek 
or Latin. All edited, with English versions, etc., by F. C. 
Conybeare, formerly Fellow of University College, Oxford. 

REMNANTS OF THE LATER SYRIAC VERSIONS 
OF THE BIBLE. Part I. (Sixth Century). The Four 
Minor Catholic Epistles. Reconstructed Text, with Apparatus 
Criticus. Part II. (Seventh Century). Extracts, hitherto un 
edited, from the Syro-Hexaplar Text of Chronicles, Nehemiah, 
etc. All edited, with Greek versions, etc., by John Gwynn, 
D. D., Regius Professor of Divinity, Dublin. 

In the Press. 

THE REFUTATION OF MANI, MARCION, AND 
BARDAISAN OF ST EPHRAIM. Edited by the 
Rev. C. W. Mitchell. 



TURPIE (Dr. D. McC.). MANUAL OF THE CHALDEE 
LANGUAGE. Containing Grammar of the Biblical Chaldee 
and of the Targums, and a Chrestomathy, with a Vocabulary. 
Square 8vo, cloth. 7.5-. 

VINAYA PITAKAM : One of the Principal Buddhist Holy 
Scriptures. Edited in Pali by Dr. H. Oldenberg. 5 vols. 8vo, 
cloth. Each 2is. 

WALLIS (H. W.). THE COSMOLOGY OF THE RIG- 
VEDA : An Essay. 8vo, cloth. 5*. 



14 Henrietta Street, Covent Garden, London, W.C. 



38 WILLIAMS & NORGATE'S 



IV. Modern Languages & Literature. 

A complete list of Messrs. Williams & Norgate^s Educational Publi 
cations on Modern Languages may be had on application. 



ARMY SERIES OF FRENCH AND GERMAN NOVELS. 
Edited, with short Notes, by J. T. W. Perowne, M.A. 

This series is equally well adapted for general reading, and for those 
preparing for the Army, Oxford and Cambridge Certificates, and other 
Examinations in fact, for all who wish to keep up or improve their French 
and German. The notes are as concise as possible, with an occasional 
etymology or illustration to assist the memory. The books selected being 
by recent or living authors, are adapted for the study of most modern French 
and German. 

LE COUP DE PISTOLET, etc. Prosper Meriraee. 2s. 6d. 

"A book more admirably suited to its purpose could not be desired. The 
Editors deserve to be congratulated." National Observer. 

VAILLANTE. Jacques Vincent. 2s. 6d. 

"The books are well got up, and in Vaillante an excellent choice has been 
made. " Guardian. 

AUF VERLORNEM POSTEN AND NAZZARENA 
DANTI. Johannes v. Dewall. 3*. 

"Well printed, well bound, and annotated just sufficiently to make the 
reading of them sure as well as easy." Educational Times. 

CONTES MILITAIRES. A. Daudet. 2s. 6d. 

" These stories are mainly culled from a series called Contes du Lundi, 
originally contributed by their author to the Figaro. Written at fever heat 
immediately after the great 1870 war, they show Daudet's power in many ways 
at its highest. . . . We therefore do more than recommend we urge all 
readers of French to get the stories in some form, and the present one is both 
good and cheap." The Schoolmaster. 

ERZAHLUNGEN. E. Hofer. 3*. 

"The series has brought fascinating examples of fiction under the eyes of 
English readers in a neat and handy form. Besides having the military flavour, 
they are models of style." Scotsman. 



BAYLDON (Rev. G.). ICELANDIC GRAMMAR. An 
Elementary Grammar of the Old Norse or Icelandic Language. 
8vo, cloth. 7*. 6d. 

14 Henrietta Street, Covent Garden, London, W.C. 



CATALOGUE OF PUBLICATIONS. 39 

BOlELLE (JAS.). FRENCH COMPOSITION THROUGH 
LpRD MACAULAY'S ENGLISH. Edited, with Notes, 
Hints, and Introduction, by the late James Bo'ielle, B.A. (Univ. 
Gall.), Officier d' Academic, Senior French Master, Dulwich 
College, etc., etc. Crown 8vo, cloth. Vol. I. Frederick the 
Great. 31. Vol. II. Warren Hastings. 3*. Vol. III. Lord 
Clive. 3-r. 

See Victor Hugo, "Les Miserables" and "Notre Dame." 

DELBOS (L.). NAUTICAL TERMS IN ENGLISH 
AND FRENCH AND FRENCH AND ENGLISH. 

With Notes and Tables. For the use of Naval Officers and Naval 
Cadets. By Leon Delbos, M.A., of H.M.S. Britannia, Dart 
mouth. 4th Edition, thoroughly revised and considerably 
enlarged, with additional Plates. Crown 8vo, cloth. 7*. 6d. net. 

THE STUDENT'S GRADUATED FRENCH 

READER. Remodelled and rewritten. Edited, with Notes and 
a Complete Vocabulary. First Year Part I. Anecdotes, Tales, 
and Exercises. Part II. Tales, Historical Pieces, and Exercises. 
is. 6d. each. Second Year Parts I. and II. in the Press. 

EUGENE'S STUDENT'S COMPARATIVE GRAMMAR 
OF THE FRENCH LANGUAGE, with an Historical 
Sketch of the Formation of French. For the use of Public 
Schools. With Exercises. By G. Eugene- Fasnacht, late French 
Master, Westminster School. 23rd Edition, thoroughly revised. 
Square crown 8vo, cloth, $s. ; or separately, Grammar, 35. ; 
Exercises, 2s. 6d. 

GOETHE (W.v.). ANNOTATED TEXTS. 3*? Educational 
Catalogue. 

HAGMANN (J.G., Ph.D.). REFORM IN PRIMARY EDU 
CATION. Translated from Second German Edition by R. H. 
Hoar, Ph.D., and Richmond Barker, M.A. Cr. 8vo, cl, 2s. 6d. net. 

HUGO (VICTOR). LES MISERABLES: Les Principaux 
Episodes. Edited, with Life and Notes, by the late J. Boielle. 
2 vols. 6th Edition. Crown 8vo, cloth. Each 3*. 6d. 

NOTRE DAME DE PARIS. Adapted for the use of 

Schools and Colleges. By the late J. Boielle. 2 vols. 2nd 
Edition. Crown 8vo, cloth. Each 35-. 

KYRIAKIDES (A.). MODERN GREEK-ENGLISH DIC 
TIONARY. With a Cypriote Vocabulary. 2nd Edition, 
revised throughout. Medium 8vo. 920 pages. Cloth. i$s. net. 

14 Henrietta Street, Covent Garden, London, W.C. 



40 WILLIAMS & NORGATE'S 



LEABHAR BREAC. The "Speckled Book," otherwise styled, 
"The Great Book of Dun Doighre": a Collection of Pieces in 
Irish and Latin, transcribed towards the close of the Fourteenth 
Century. "The oldest and best Irish MS. relating to Church 
History now preserved" (G. Petrie). Now first published, from 
the original MS. in the Royal Irish Academy's Library. In 
imperial folio, on toned paper. In one vol., half-calf, 4, 4$-. 
(200 copies only printed.) 

LEABHAR NA H-UIDHRI. A Collection of Pieces in Prose 
and Verse, in the Irish Language, transcribed about A.D. uoo; 
the oldest volume now known entirely in the Irish language, 
and one of the chief surviving native literary monuments not 
ecclesiastical of ancient Ireland ; now for the first time pub 
lished, from the original in the Library of the Royal Irish 
Academy, with account of the Manuscript, description of its 
contents, index, and facsimiles in colours. In folio on toned 
paper, half-calf. 3, y. (200 copies only printed.) 

LILJA (The Lily). An Icelandic Religious Poem. By Eystein 
Asgrimson. Edited, with Translation, Notes, and Glossary, by 
E. Magnusson. Crown 8vo, cloth extra. los. 6d. 

LODGE (Sir O.). SCHOOL TEACHING AND SCHOOL 
REFORM. A Course of Four Lectures on School Curricula 
and Methods, delivered to Secondary Teachers and Teachers in 
Training at Birmingham during February 1905. y. 

" The work of a sensible iconoclast, who does not pull down for the sake ot 
mere destruction, but is anxious to set up something more worthy in place of 
the mediaevalism he attacks." Outlook. 

" Let me commend this wise volume not only to teachers but to all concerned 
in national education. And especially to the politician. Half an hour with 
Sir Oliver Lodge would make him realise that there are problems on the inner 
side of the school door not dreamt of in his philosophy would make him feel 
that the more he knows of these the better will he be able wisely to handle those 
others about which he is glibly talking every day." Dr MACNAMARA in the 
Daily Chronicle. 

MAORI. NEW AND COMPLETE MANUAL OF 
MAORI CONVERSATIONS. Containing Phrases and 
Dialogues on a variety of Topics, together with a few general 
rules of Grammar, and a comprehensive Vocabulary. 4*. net. 
See also Williams. 

MARKH AM (Sir CLEMENTS, K.C.B.). VOCABULARIES 
OF THE GENERAL LANGUAGE OF THE INCAS 
OF PERU. Crown 8vo, cloth, js. 6<t. net. 

NIBELUNGENLIED. "The Fall of the Nibelungens," other 
wise "The Book of Kriemhild." An English Translation by 
W. N. Lettsom. 5th Edition. 8vo, cloth. 5*. 



14 Henrietta Street, Covent Garden, London, W.C. 



CATALOGUE OF PUBLICATIONS. 41 

O'GRADY (STANDISH H.). SILVA GADELICA (I.- 
XXXI.). A Collection of Tales in Irish, with Extracts illus 
trating Persons and Places. Edited from MSS. and translated. 
2 vols. royal 8vo, cloth. 42^. Or separately, Vol. L, Irish 
Text; and Vol. II., Translation and Notes. Each vol. 21 s. 

OORDT (J. F. VAN, B.A.). CAPE DUTCH. Phrases and 
Dialogues, with Translations, preceded by short Grammatical 
Notes. Crown 8vo, cloth. 2s. 6d. net. 

PHILLIPPS (V., B.A.). A SHORT SKETCH OF 
GERMAN LITERATURE, for Schools. By Vivian 
Phillipps, B.A., Assistant Master at Fettes College, Edinburgh. 
2nd Edition, revised. Pott 8vo, cloth, is. 

ROGET (F. F.). AN INTRODUCTION TO OLD 
FRENCH. History, Grammar, Chrestomathy, and Glossary. 
2nd Edition. Crown 8vo, cloth. 6s. 

FIRST STEPS IN FRENCH HISTORY, LITERA 
TURE, AND PHILOLOGY. For Candidates for the Scotch 
Leaving Certificate Examinations, the various Universities Local 
Examinations, and the Army Examinations. 4th Edition. Crown 
8vo, cloth. 5-r. 

ROSING (S.). ENGLISH-DANISH DICTIONARY. New 

Edition. Large 8vo, strongly bound, half-roan. iu. 6d. 

SCHILLER (F. VON). ANNOTATED TEXTS. See Educa 
tional Catalogue. 

SULLIVAN (W. K.). CELTIC STUDIES FROM THE 
GERMAN OF EBEL. With an Introduction on the Roots, 
Stems, and Derivatives, and on Case-endings of Nouns in the 
Indo-European Languages. 8vo, cloth. los. 

VELASQUEZ. LARGER SPANISH DICTIONARY. 

Composed from the Dictionaries of the Spanish Academy, Terreros 
and Salva. Spanish- English and English- Spanish. 1279 pp., 
triple columns. 2 vols. in I. Imp. 8vo, cloth. 24^. 

VIGA GLUMS SAGA. Translated from the Icelandic, with Notes 
and an Introduction, by Sir Edmund Head, Bart. Fcap. 8vo, 
cloth. 5-r. 

WEISSE (T. H.). ELEMENTS OF GERMAN. With a 
Course of Exercises instructing in Simpler Composition. Crown 
8vo, cloth. 3-y. 

14 Henrietta Street, Covent Garden, London, W.C. 



42 WILLIAMS & NORGATE'S 

WEISSE (T. H.). SYSTEMATIC CONVERSATIONAL 
EXERCISES FOR TRANSLATING INTO GERMAN, 
adapted to his Grammar. New Edition. Crown 8vo, cloth. 
(Key, 5*. net.) 3*. 6d. 

A SHORT GUIDE TO GERMAN IDIOMS: being a 

Collection of the Idioms most in use. With Examination 
Papers. 3rd Edition. Cloth. 2s. 

WERNER'S ELEMENTARY LESSONS IN CAPE 
DUTCH (AFRIKANDER TAAL). By A. Werner and 
G. Hunt. i6mo, cloth, is. 6d. 

" We most cordially recommend this book to anyone going out to settle in 
South Africa. . . . The dialogues and exercises are admirably planned." 
Reformer. 

"To those outward bound such a book is sure to be useful." Practical 
Teacher. 

WILLIAMS (The Right Rev. W. L., D.C.L.). A DICTION 
ARY OF THE NEW ZEALAND LANGUAGE. 4 th 

Edition. Edited by the Right Rev. Bishop W. L. Williams, with 
numerous additions and corrections. Demy 8vo, cloth. 12s. 6d. 

LESSONS IN MAORI. 3rd Edition. Fcap. 8vo, cloth. 

3* 

YELLOW BOOK OF LECAN. A Collection of Pieces (Prose 
and Verse) in the Irish Language, in part compiled at the end of 
the Fourteenth Century ; now for the first time published from the 
original Manuscript in the Library of Trinity College, Dublin, by 
the Royal Irish Academy. With Introduction, Analysis of Con 
tents, and Index, by Robert Atkinson. 30 and 468 pp. (Royal 
Irish Academy's Irish facsimiles.) Large post folio, 1896, half- 
roan, Roxburghe, cloth sides. ^4, 41. 

ZOEGA (G. T.). ENGLISH-ICELANDIC DICTIONARY. 
8vo, cloth. 6s. net. 

ZOMPOLIDES (Dr. D.). A COURSE OF MODERN 
GREEK ; or, The Greek Language of the Present Day. 
I. The Elementary Method. Crown 8vo, cloth. $s. 



14 Henrietta Street, Covent Garden, London, W.C. 



CATALOGUE OF PUBLICATIONS. 43 



V. Science. 

MEDICINE CHEMISTRY BOTANY ZOOLOGY- 
MATHEMATICS. 

BASTIAN (H. CHARLTON, M.A., M.D., F.R.S.). 
STUDIES IN HETEROGENESIS. With 825 Illustra 
tions from Photomicrographs. Royal 8vo, cloth. 315-. 6d. 

BENEDICT (F. E., Ph.D.). ELEMENTARY ORGANIC 
ANALYSIS. Small 8vo. Pages vi + 82. 15 Illustrations. 
4-r. 6d. net. 

BERGEY (D. G.). HANDBOOK OF PRACTICAL HY 
GIENE. Small 8vo. Pages v +164. 6s. 6d. net. 

BILTZ (HENRY). THE PRACTICAL METHODS OF 
DETERMINING MOLECULAR WEIGHTS. Trans 
lated by Jones. Small 8vo. Pages viii + 245. 44 Illustrations. 
8*. 6d. net. 

BOLTON. HISTORY OF THE THERMOMETER. 

I2mo. 96 pages. 6 Illustrations. 45. 6d. net. 

BRUCE (ALEX., M.A., M.D., F.R.C.P.E., F.R.S.E.). A 
TOPOGRAPHICAL ATLAS OF THE SPINAL CORD. 

Fcap. folio, half-leather. 2, 2s. net. 

COLBY (ALBERT LADD). REINFORCED CONCRETE 
IN EUROPE. Demy 8vo, cloth. 14*. 6d. net. 

CREIGHTON (CHAS., M.D.). CANCER AND OTHER 
TUMOURS OF THE BREAST. Researches showing 
their true seat and cause. With 24 Lithographic Plates containing 
138 figures from the Author's drawings. Royal 8vo, cloth. 
12s. 6d. net. 

CONTRIBUTIONS TO THE PHYSIOLOGICAL 

THEORY OF TUBERCULOSIS. By Charles Creighton, 
M.D., sometime Demonstrator of Anatomy, Cambridge Medical 
School, author of " Bovine Tuberculosis in Man," etc. Royal 8vo, 
cloth. I2s. 6d. net. 

CUNNINGHAM MEMOIRS 

1. Cubic Transformations. By John Casey, LL.D. 4to, 
sewed. 2s. 6d. 

2. On the Lumbar Curve in Man and the Apes. By 
D. J. Cunningham, M.D. 13 Plates. 4to, sewed. 5_y. 

3. New Researches on Sun-heat, Terrestrial Radiation, 
etc. By Rev. Samuel Haughton, M.A., M.D. 9 Plates. 4to, 
sewed, is. 6d. 

4. Dynamics and Modern Geometry. A New Chapter in 
the Theory of Screws. By Sir Robert S. Ball, LL.D. 4to, 
sewed. 2s. 

14 Henrietta Street, Covent Garden, London, W.C. 



44 WILLIAMS & NORGATE'S 



CUNNINGHAM MEMOIRS Continued. 

5. The Red Stars. Observations and Catalogue. New 
Edition. Edited by Rev. T. Espin, M.A. 4to, sewed. 3*. 6d. 

6. On the Morphology of the Duck Tribe and the Auk 
Tribe. By W. K. Parker, F.R.S. 9 Plates. 4to, sewed. 3*. 6d. 

7. Contribution to the Surface Anatomy of the Cerebral 
Hemispheres. By D. J. Cunningham, M.D. With a Chapter 
upon Cranio-Cerebral Topography by Victor Horsley, M.B., 
F.R.S. 4to, sewed. Ss. 6d. 

8. On the Flinders Petrie Papyri. Part I. Out of Print. 

9. On the Flinders Petrie Papyri. Part II. With 18 Auto 
types. 4to, sewed. 42^. net. Appendix to 8 and 9. 5^. net. 

10. The Decorative Art of British New Guinea. A Study 
in Papuan Ethnography. By Alfred C. Haddon, M.A. With 
12 Plates, and numerous other Illustrations. 4to, sewed. 145. net. 

11. On the Flinders Petrie Papyri. With Transcriptions, 
Commentaries, and Index. By John P. Mahaffy, D.D., and Prof. 
J. Gilbert Smyly. With 7 Autotypes. 4to, sewed. 425. net. 

EMERY (F. B., M.A.). ELEMENTARY CHEMISTRY. 

With numerous Illustrations. Ss. 6d. net. 

ENGELHARDT (V.). THE ELECTROLYSIS OF 
WATER. 8vo. Pages x +140. 90 Illustrations. 5J.net. 

FISCHER (Prof. EMIL, of Berlin University). INTRO 
DUCTION TO THE PREPARATION OF ORGANIC 
COMPOUNDS. Translated with the author's sanction from 
the new German edition by R. V. Stanford, B.Sc., Ph.D. With 
figures in the text. Crown 8vo, cloth. 4J. net. 

HANTZSCH (A.). ELEMENTS OF STEREOCHEM 
ISTRY. Translated by Wolf. I2mo. Pages viii + 2o6. 26 
Figures. 6s. 6d. net. 

HARDY. ELEMENTS OF ANALYTICAL GEOMETRY. 

8vo. Pages iv + 365. 163 Figures. 8s. 6d. net. 

INFINITESIMALS AND LIMITS. Sm. I2mo, paper. 

22 pp. 6 Figures, is. net. 

HARNACK (AXEL). INTRODUCTION TO THE ELE 
MENTS OF THE DIFFERENTIAL AND INTEGRAL 
CALCULUS. From the German. Royal 8vo, cloth, lor. 6d. 

HART (EDWARD, Ph.D.). CHEMISTRY FOR BE 
GINNERS. Small I2mo. 

Vol. I. Inorganic. Pages viii+i 88. 55 Illustrations and 2 

Plates. Fourth Edition. 4*. 6d. net. 

VoL II. Organic. Pages iv + 98. n Illustrations. 2s. net. 
Vol. III. Experiments. Separately. 60 pages, is. net. 

SECOND YEAR CHEMISTRY. Small I2mo. 165 pages. 

31 Illustrations. 5*. net. 

14 Henrietta Street, Covent Garden, London, W.C. 



CATALOGUE OF PUBLICATIONS. 45 

HOFF (J. H. VAN'T). STUDIES IN CHEMICAL 
DYNAMICS. Revised and enlarged by Dr. Ernst Cohen, 
Assistant in the Chemical Laboratory of the University of Amster 
dam. Translated by Thomas Ewan, M.Sc., Ph.D., Demonstrator 
of Chemistry in the Yorkshire College, Leeds. Royal 8vo, cloth. 
los. 6d. 

HORNELL (JAMES, F.L.S.). REPORT TO THE 
GOVERNMENT OF BARODA ON THE MARINE 
ZOOLOGY OF OKHAMANDAL IN KATTIAWAR. 
With Supplementary Reports on Special Groups by other 
Zoologists. Demy 4to, cloth, with full-page Plates. Part I. 
155-. net. 

HOWE (J. L.). INORGANIC CHEMISTRY FOR 
SCHOOLS AND COLLEGES. By Jas. Lewis Howe, 
Washington and Lee University. Being a Second Edition of 
" Inorganic Chemistry according to the Periodic Law." By 
F. P. Venable and J. L. Howe. Demy 8vo, cloth. 12s. 6d. net. 

JOHNSTONE (J.). BRITISH FISHERIES: Their Ad 
ministration and their Problems. A short account of the 
Origin and Growth of British Sea Fishery Authorities and Regu 
lations, icw. 6d. net. 

JONES (J. T. SHARE-). SURGICAL ANATOMY OF 
THE HORSE. To be completed in 4 Parts. With above 100 
Illustrations, a number being in colour. Part I. Head and Neck. 
Part II. Fore Limb. Part III. Hind Limb. Price per part, 15*. 
net, sewed ; cloth, i6s. 6d. net. 

LIFE-SIZE MODELS, Illustrating the Superficial 

Anatomy of the Limbs of the Horse. Price per set of four 
models, 21 ; or separately Fore Limb, Inner and Outer 
Aspects, 6, i6s. 6d. each; Hind Limb, Inner and Outer 
Aspects, 6, 6s. each. 

JONES. THE FREEZING POINT, BOILING POINT, 
AND CONDUCTIVITY METHODS. I2mo. Pages 
vii + 64. J 4 Illustrations. 3^. net. 

JOURNAL pp THE LINNEAN SOCIETY. Botany. At 

various prices. Index to Journal (Botany), 2os. Zoology. At 
various prices. General Index to the first 20 vols. of the Journal 
(Zoology) and the Zoological portion of the Proceedings, 2os. 

JOURNAL OF THE ROYAL MICROSCpPICAL 
SOCIETY, containing its transactions and Proceedings, with 
other Microscopical information. Bi-monthly. Previous to 1893 
at various prices ; after that date bi-monthly, each 6s. net. 

JOURNAL OF THE QUEKETT MICROSCOPICAL 
CLUB. Nos. 1-26, is. net; Nos. 27-31, 2s. 6d. net. 1893, 
No. 32, and following Nos., half-yearly, 3^. 6d. net. 

14 Henrietta Street, Covent Garden, London, W.C. 



46 WILLIAMS & NORGATE'S 

LANDOLT (Dr. HANS). THE OPTICAL ROTATING 
POWER OF ORGANIC SUBSTANCES AND ITS 
PRACTICAL APPLICATIONS. 8vo. Pp. xxi + 75i. 83 
Illustrations. 31 s. 6d. net. 

LEAVENWORTH (Prof. W. S., M.Sc.). INORGANIC 
QUALITATIVE CHEMICAL ANALYSIS FOR AD- 
VANCED SCHOOLS AND COLLEGES. 8vo. Pages 
vi+ 154. 6s. 6d. net. 

LEBLANC (Dr. MAX). THE PRODUCTION OF 
CHROMIUM AND ITS COMPOUNDS BY THE AID 
OF THE ELECTRIC CURRENT. 8vo. 122 pages. 5*. net. 

LIVERPOOL MARINE BIOLOGY COMMITTEE. 
MEMOIRS ON TYPICAL BRITISH MARINE 
PLANTS AND ANIMALS. Edited by W. A. Herdman, 
D. Sc. , F. R. S. All demy 8vo, stiff boards. 

1. Ascidia. By W. A. Herdman. With 5 Plates. Price 2s. net. 

2. Cardium. By J. Johnstone, Fisheries Assistant, University 
College, Liverpool. With 7 Plates. Price 2s. 6d. net. 

3. Echinus. By Herbert Clifton Chadwick, Curator of the Port 
Erin Biological Station. With 5 Plates. Price 2s. net. 

4. Codium. By R. J. Harvey Gibson, M. A. , F. L. S. , Professor of 
Botany in University College, Liverpool, and Helen P. Auld, B.Sc., 
With 3 Plates. Price is. 6d. net. 

5. Alcyonium. By Sydney J. Hickson, M.A., D.Sc., F.R.S., 
Beyer Professor of Zoology in Owens College, Manchester. With 
3 Plates. Price is. 6d. net. 

6. Lepeophtheirus and Lernea. By Andrew Scott, Resident 
Fisheries Assistant at the Peel Hatchery. With 5 Plates. 2s. net. 

7. Lineus. By R. C. Punnett, B.A., with 4 Plates. 2s. net. 

8. Pleuronectes. By Frank J. Cole, Jesus College, Oxford, 
Lecturer in the Victoria University, Demonstrator of Zoology, 
University, Liverpool, and James Johnstone, B. Sc. Lond. , Fisheries 
Assistant, University, Liverpool. With n Plates. Js. net. 

9. Chondrus. By Otto V. Darbishire, Owens College, Man 
chester. With 7 Plates. 2s. 6d. net. 

10. Patella (the Common Limpet). By J. R. Ains worth 
Davis, M.A., Professor of Zoology in the University College of 
Wales, Aberystwyth, and H. J. Fleure, B.Sc., Fellow of the 
University of Wales. With 4 Plates. 2s. 6d. net. 

11. Arenicola (the Lug- Worm). ByJ. H. Ashworth, D.Sc., 
Lecturer in Invertebrate Zoology in the University of Edinburgh. 
With 8 Plates. Price 4*. 6d. net. 

12. Gammarus. By Margaret Cussans, B.Sc., Zoological 
Department, University of Liverpool. With 4 Plates. 2s. net. 

13. Anurida. By A. D. Imms, B.Sc. (Lond.). With 7 
Plates. Price $s. net. 

14. Ligia. By C. Gordon Hewitt, B.Sc., Demonstrator in 
Zoology, University of Manchester. With 4 Plates. 2s. net. 

14 Henrietta Street, Covent Garden, London, W.C. 



CATALOGUE OF PUBLICATIONS. 47 

LIVERPOOL MARINE BIOLOGY COMMITTEE MEMOIRS-Contd. 

15. Antedon. By Herbert Clifton Chad wick. With 7 Plates. 
2s. 6d. net. 

1 6. Cancer. By Joseph Pearson, M.Sc., Demonstrator in 
Zoology, University of Liverpool. With 13 Plates. 6s. 6d. net. 

17. Pecton. By W. J. Dakin, M.Sc. With 9 plates. 4*. 6d. 
net. 

1 8. Eledone. By Annie Isgrove, M.Sc. With 10 plates. 
4^. 6d. net. 

19. Polychael Larvae. By F. H. Gravely, M.Sc. With 4 
plates. 2s. 6d. net. 

LONG (J. H.). A TEXT-BOOK OF URINE ANALYSIS. 

Small 8vo. Pages v + 249. 31 Illustrations. 6s. 6d. net. 

MACFIE (RONALD C., M.A., M.B.). SCIENCE, MAT 
TER, AND IMMORTALITY. Crown 8vo, cloth. 5*. net. 

MARRINER (GEORGE R., F.R.M.S.). THE KEA : A 
New Zealand Problem. With Illustrations. Demy 8vo, cloth. 
js. 6d. net. 

MASON (W. P., Prof, of Chem.). NOTES ON QUALITA 
TIVE ANALYSIS. Sm. I2mo. 56 pp. 3*. 6d. net. 

MEADE (RICHARD K., B.Sc.) CHEMIST'S POCKET 
MANUAL. i6mo. Leather. Pocket Edition. Pages vii + 204. 
Out of Print. 8s. 6d. net. 

PORTLAND CEMENT: ITS COMPOSITION, RAW 

MATERIALS, MANUFACTURE, TESTING, AND 
ANALYSIS. Second Edition. With 100 Illustrations. i^r. 6d. 
net. 

MOISSON (HENRI). THE ELECTRIC FURNACE. 8vo. 
Pages X + 3O5. 41 Illustrations, los. 6d. net. 

NISSENSON. THE ARRANGEMENTS OF ELECTRO 
LYTIC LABORATORIES. 8vo. 81 pages. 52 Illustra 
tions. 5-r. net. 

NOYES (ARTHUR A., Ph.D.) ORGANIC CHEMISTRY 
FOR THE LABORATORY. Small I2mo. Pages xii-f 257. 
22 Illustrations. 6s. 6d. net. 

and MULLIKEN (SAMUEL P., Ph.D.). LABORA 
TORY EXPERIMENTS ON CLASS REACTIONS 
AND IDENTIFICATION OF ORGANIC SUB 
STANCES. 8vo. 81 pp. 2s. net. 

OTTO (RUDOLF). NATURALISM AND RELIGION. 

See Crown Theological Library, p. II. 

PFANHAUSER (Dr. W.). PRODUCTION OF METAL 
LIC OBJECTS ELECTROLYTICALLY. 5*. net. 

14 Henrietta Street, Covent Garden, London, W.C. 



48 WILLIAMS & NORGATE'S 

PHILLIPS(FRANCISC). METHODS FORTHE ANALY 
SIS OF ORES, PIG IRON AND STEEL. Second 
Edition. 8vo. Pages viii+ 170. 3 Illustrations. 4-r. 6d. net. 

PIDDINGTON (HENRY). THE SAILORS' HORN-BOOK 
FOR THE LAW OF STORMS. Being a Practical Exposi 
tion of the Theory of the Law of Storms, and its uses to Mariners of 
all Classes in all Parts of the World. Shown by transparent Storm 
Cards and useful Lessons. 7th Ed. Demy 8vo, cloth. ios. 6d. 

PRAY (Dr.). ASTIGMATIC LETTERS. Printed on Mill 
board, size 22 by 14 inches, is. 

PROCEEDINGS OF THE OPTICAL CONVENTION, 
No. I, 1905. Crown 4to, cloth, los. net. 

RANSOM (W. H., M.D., F.R.S., F.R.C.P.). THE IN 
FLAMMATION IDEA IN GENERAL PATHOLOGY. 

Demy 8vo, cloth. Js. 6</. 

RAY (Prof. P. C). A HISTORY OF HINDU CHEMISTRY 
FROM THE EARLIEST TIMES TO THE MIDDLE 
OF THE SIXTEENTH CENTURY A.D. With Sanskrit 
Texts, Variants, Translation, and Illustrations. Vol. I. Second 
Edition, Revised and Enlarged. Crown 8vo. lew. 6d. net. 
Vol. II. Cloth. IQS. 6d. net. 

SANG'S LOGARITHMS. A new Table of Seven-place Loga 
rithms of all Numbers continuously up to 200,000. 2nd Edition. 
Royal 8vo, cloth. 21 s. 

SCHREBER (D. G. M.). MEDICAL INDOOR GYMNAS 
TICS, or a System of Hygienic Exercises for Home Use, to be 
practised anywhere, without apparatus or assistance, by young and 
old of either sex, for the preservation of health and general activity. 
Revised and Supplemented by Rudolf Graefe, M.D. With a 
large plate and 45 illustrations in the text. Royal 8vo, cloth, 
3*. net. 

" The exercises described, when efficiently used, will undoubtedly be of value 
in strengthening and developing the muscular system. The descriptions of the 
exercises and the figures in the text are excellent." Physician and Surgeon. 

1 ' Well worthy of the attention of those who go in for regular physical train 
ing as a means for the preservation of health." Scotsman. 

"A very sensible little treatise." Glasgow Herald. 

SCHROEN (L.). SEVEN-FIGURE LOGARITHMS OF 
NUMBERS from I to 108,000, and of Sines, Cosines, 
Tangents, Cotangents to every 10 Seconds of the Quad 
rant. With a Table of Proportional Parts. By Dr. Ludwig 
Schroen, Director of the Observatory of Jena, etc., etc, 5th 
Edition, corrected and stereotyped. With a description of the 
Tables by A. De Morgan, Professor of Mathematics in University 
College, London. Imp. 8vo, cloth, printed on light green paper. 
9*- 

14 Henrietta Street, Covent Garden, London, W.C. 



CATALOGUE OF PUBLICATIONS. 49 

SEGER. COLLECTED WRITINGS OF HERMAN 
AUGUST SEGER. (Papers on Manufacture of Pottery.) 
2 vols. Large 8vo. $, 3^. net per set; per volume, 31*. 6d. 
net. 

SNELLEN'S OPHTHALMIC TEST TYPES. Best Types 
for the Determination of the Acuteness of Vision. I4th Edition, 
considerably augmented and improved. 8vo, sewed. 4^. Single 
Sheets : E T B, MOV, B D E, UJ U UJ, and Large Clock Sheet. 
&/. each. Small Clock Sheet and R T V Z. $d. each. 

SNYDER (HARRY, B.Sc.). SOILS AND FERTILISERS. 

Second Edition. 8vo. Pages x + 294. i Plate. 40 Illustrations. 
6s. 6d. net. 

SONNTAG (C. O.). A POCKET FLORA OF EDIN 
BURGH AND THE SURROUNDING DISTRICT. 

A Collection and full Description of all Phanerogamic and the 
principal Cryptogamic Plants, classified after the Natural System, 
with an artificial Key and a Glossary of Botanical Terms. By the 
late C. O. Sonntag, the Royal High School, Edinburgh ; formerly 
Secretary of the Microscopical Society of Glasgow, etc. Fcap. 8vo, 
limp cloth, round corners, with Map of the Environs of Edinburgh. 
3.?. 6d. net. 

STILLMAN (THOS. B., M.Sc., Ph.D.). ENGINEERING 
CHEMISTRY. Third Edition. 8vo. Pages x + 597. 139 
Illustrations. 19*. net. 

TOWER (O. F., Ph.D.). THE CONDUCTIVITY OF 
LIQUIDS. 8vo. Pages iv+i9O. 20 Illustrations. 6s. 6d. 
net. 

TRANSACTIONS OF THE ROYAL SOCIETY OF 
EDINBURGH. Vol. XXXVIII. Part i, 40*. Part 2, 25*. 
Part 3, 30*. Part 4, Js. 6d. Vol. XXXIX. Part I, 30*. Part 
2, I9J. Part 3, 43... Part 4, gs. Vol. XL. Part i, 25.?. Part 2, 
32*. 6d. Part 3, 26s. Part 4, 2os. Vol. XLI. Part i, 2Os. 
Part 2, 29*. 6d. Part 3, 45*. Vol. XLII. 42*. Vol. XLIII. 42*. 
Vol. XLV. Part i, 29.?. Part 2, 27*. Part 3, 33^. gd. Part 4, 
4-r. 6d. Vol. XLVI. Part I, 2is. lod. Part 2, 251. Sd. Part 3, 
27 s. $d. General Index to First Thirty-four Volumes (1783- 
1888), with History of the Institution. 4to, cloth. 2is. 

TRANSACTIONS OF THE ROYAL IRISH ACADEMY, 
DUBLIN. Vols. I.-XX. 410. 22, 5*. 6d. Vols. XXI.- 
XXXI. Various prices. 

TRANSACTIONS OF THE ROYAL DUBLIN SOCIETY. 

Various volumes at various prices. 

14 Henrietta Street, Covent Garden, London, W.C. 
4 



50 WILLIAMS & NORGATE'S 

VEGA. LOGARITHMIC TABLES OF NUMBERS AND 
TRIGONOMETRICAL FUNCTIONS. Translated from 
the 40th, or Dr. Bremiker's Edition, thoroughly revised and en 
larged, by W. L. F. Fischer, M.A., F.R.S., Fellow of Clare 
College, Cambridge ; Professor of Natural Philosophy in the 
University of St. Andrews. 75th Stereotyped Edition. Royal 8vo, 
cloth. TS. 

VENABLE (T. C., Ph.D.). THE DEVELOPMENT OF 
e'THE PERIODIC LAW. Small I2mo. Pages viii + 3 2i. 
Illustrated. los. 6d. net. 

THE STUDY OF THE ATOM. i2mo. Pages vi + 29o. 

8j. 6d. net. 

and HOWE. INORGANIC CHEMISTRY ACCORD 
ING TO THE PERIODIC LAW. Second Edition. . See 
under Howe, p. 45. 

WILEY (HARVEY W., A.M., Ph.D.). PRINCIPLES AND 
PRACTICE OF AGRICULTURAL CHEMICAL 
ANALYSIS. 3 vols. 8vo. New Edition in preparation. Vol. I. 
Soils. Ready. iSs. net. Vol. II. Fertilizers. 

WYSOR (HENRY, B.S., Assistant Professor of Analytical 
Chemistry, Lafayette College). METALLURGY. A 

Condensed Treatise. Demy 8vo, cloth. 12s. 6d. net. 



W >, v. 
iO 



:>f{ HH r HO 8MO1TTDA3MAHT 



14 Henrietta Street, Covent Garden, London, W.C. 



CATALOGUE OF PUBLICATIONS. 51 



VI. Miscellaneous. 

ANTHROPOLOGY SOCIOLOGY MYTHOLOGY- 
BIBLIOGRAPHY BIOGRAPHY, ETC. 

AVEBURY (Lord, D.C.L., F.R.S., etc.) (Sir John Lubbock). 
PREHISTORIC TIMES, as Illustrated by Ancient Re 
mains and the Manners and Customs of Modern Savages. 

6th Edition, revised, with 239 Illustrations, a large number of 
which are specially prepared for this Edition. Demy 8vo, cloth, 
gilt tops. iSs. 

' ' To anyone who wishes to obtain a succinct conspectus of the present state 
of knowledge on the subject of early man, we recommend the perusal of this 
comprehensive volume." Jour. Brit. Archaolog. Assoc. 

" The fact that this well-known standard work has reached a sixth edition is 
evidence of its value to ethnologists and archaeologists. The many and beautiful 
illustrations are most helpful in better understanding the plain but accurate 
letterpress. Lord Avebury is to be congratulated on the new edition, which 
is sure to further popularise a fascinating subject for investigation by cultured 
people." Science Gossip. 

" It is necessary to compare the present volume with the fifth edition in 
order to see how much it has been improved. The illustrations to this sixth 
edition are immeasurably superior to the fifth." Knowledge. 

BLACKBURN (HELEN). WOMEN'S SUFFRAGE. A 

Record of the Women's Suffrage Movement in the British Isles, 
with a Biographical Sketch of Miss Becker. Portraits. Crown 8vo, 
cloth. 6s. 

See also Vynne, Nora, and Blackburn, " Women under the Factory 

Acts." 

CATALOGUE OF THE LONDON LIBRARY, St James's 
Square. By C. T. Hagberg Wright, LL.D., etc. xiv+i626 pp. 
4to, cloth. 42.$-. net. Supplement I., 1902-3. Buckram, i vol., 
196 pp. 5^. net. Supplement II. 198 pp. 1903-4. Buckram. 
5-r. net. Supplement IV. 1905-6. 5.5-. net. 

" The present catalogue is essentially a working catalogue. . . . The general 
level of accuracy in the printing and editing of the work appears to us to be an 
unusually high one. . . . We heartily applaud the work, both as a landmark 
in library land, and as a monument standing upon a firm foundation of its own." 
The Times. 



14 Henrietta Street, Covent Garden, London, W.C. 



52 WILLIAMS & NORGATE'S 



ENGELHARDT (C.). DENMARK IN THE EARLY 
IRON AGE. Illustrated by recent Discoveries in the Peat- 
Mosses of Slesvig. 33 Plates (giving representations of upwards of 
a thousand objects), Maps, and numerous other Illustrations on 
wood. 1866. 4to, cloth. 3IJ. 6d. 

GOLDAMMER (H.). THE KINDERGARTEN. A Guide 
to Frobel's Method of Education. 2 vols. in I. 120 pp. of Illus- 
e trations. 8vo, cloth. los. 6d, 

GRIEBEN'S ENGLISH GUIDES. Practical and handy ; size, 
suitable for the pocket, 6 x 4^, and bound in cloth. 

Switzerland. A practical guide with seven maps. Cloth. 
31. net. Ready. 

Norway and Copenhagen. With six maps. Cloth. 3*. net. 
Ready. 

Ostend and other Belgium Watering Places. With two 

maps. Cloth, is. 6d. net. Ready. 

Lakes of Northern Italy. With maps. Cloth. 3*. net. 
Ready. 

The Rhine. With maps. Cloth. 3*. net. In the press. 
North Sea Watering Places. Cloth. 3*. net. In the press. 
Belgium. With maps. Cloth. 31. net. In the press. 

Brussels and the Universal Exhibition 1910. With maps. 
Cloth. is. 6d. net. In the press. 

Holland. With maps. Cloth. $s. net. In the press. 
The Riviera. With maps. Cloth. 35-. net. In the press. 

Dresden and Environs. With maps. Cloth, is. 6d. net. 
In the press. 

HENRY (JAMES). ^ENEIDEA ; or, Critical, Exegetical and 
^Esthetical Remarks on the ^flineis. With a personal collation 
of all the first-class MSS., and upwards of 100 second-class MSS., 
and all the principal editions. Vol. I. (3 Parts), Vol. II. (3 Parts), 
Vol. III. (3 Parts), Vol. IV. (i Part). Royal 8vo, sewed. 
2, 2s. net. 

HERBERT (Hon. A.). THE SACRIFICE OF EDUCA 
TION TO EXAMINATION. Letters from "All Sorts and 
Conditions of Men." Edited by Auberon Herbert. Half-cloth 
boards. 2s. 

and WAGER (HAROLD). BAD AIR AND BAD 

HEALTH. Dedicated to Professor Clifford Allbutt. Reprinted 
from the " Contemporary Review." 8vo, cloth, is. 6ct. ; sewed, is. 



14 Henrietta Street, Covent Garden, London, W.C. 



CATALOGUE OF PUBLICATIONS. 53 

JOHNSON (E.). THE RISE OF ENGLISH CULTURE. 
With a brief account of the Author's Life and Writings. Demy 
8vo, cloth. 15.5-. net. 

KIEPERT'S NEW ATLAS ANTIQUUS. Twelve Maps of 
the Ancient World, for Schools and Colleges. Third hundred 
thousand. I2th Edition, with a complete Geographical Index. 
Folio, boards. 6s. Strongly bound in cloth. 7s. 6d. 

WALL-MAPS OF THE ANCIENT WORLD 

Wall-map of Ancient Italy. Italia antiqua. For the study of 
Livy, Sallust, Cicero, Dionysius, etc. Scale I : 800,000. Mounted 
on rollers, varnished. 2Os. 

General Wall-map of the Old World. Tabula orbis terrarum 
antiqui ad illustrandam potissimum antiquissimi xvi usque ad Alex- 
andrum M. historiam. For the study of ancient history, espe 
cially the history of the Oriental peoples : the Indians, Medes, 
Persians, Babylonians, Assyrians, Egyptians, Phoenicians, etc. 
Scale I : 5,400,000. Mounted on rollers, varnished, 2Os. 

General Wall-map of the Roman Empire. Imperii Romani 
tabula geographica. For the study of the development of the Roman 
Empire. Scale I : 300,000. Mounted on rollers, varnished. 245. 

Wall-map of Ancient Latium. Latii Veteris et finitimarum 
regionum tabula. For the study of Livy, Dionysius, etc. Scale 
1 : 125,000. With supplement : Environs of Rome. Scale 
I : 25,000. Mounted on rollers, varnished. i8s. 

Wall-map of Ancient Greece. Grseciae Antiquse tabula. For 
the study of Herodotus, Thucydides, Xenophon, Strabo, Cornelius 
Nepos, etc. Scale I : 500,000. Mounted on rollers, varnished. 

24S. 

Wall- Map of the Empires of the Persians and of 
Alexander the Great. Imperia Persarum et Macedonum. For 
the study of Herodotus, Xenophon, Justinian, Arian, Curtius. 
Scale I : 300,000. Mounted on rollers and varnished. 2O.r. 

Wall-Map of Gaul, with portions of Ancient Britain and 
Ancient Germany. Gallise Cisalpinae et Transalpine cum parti- 
bus Britannise et Germanise tabula. For the study of Caesar, 
Justinian, Livy, Tacitus, etc. Scale I : 1,000,000. Mounted on 
rollers and varnished. 24*. 

Wall- Map of Ancient Asia Minor. Asise Minoris Antiquse 
Tabula. For the study of Herodotus, Xenophon, Justinian, Arian, 
Curtius, etc. Scale I : 800,000. Mounted on rollers and var 
nished. 2OS. 

14 Henrietta Street, Covent Garden, London, W.C. 



54 WILLIAMS & NORGATE'S 



LONDON LIBRARY SUBJECT INDEX. To be issued about 
the end of November. A quarto volume of about 1200 pages in 
three columns, bound in buckram. $is. 6d. net. 

Opinions of some of those who have read through the proof-sheets : 

"... My admiration for the Index increases daily. . . ." Professor BURY, 
Regius Professor of Modern History, Cambridge. 

"... I feel certain that this Index will become a standard book of reference, 
and will be a vade mecum to every man of letters. . . ." FREDERIC 
HARRISON. 

"... This Index will have a signal educational value. There never was a 
piece of work better worth doing, or, I think, better done. . . ." Dr WARD, 
Master of Peterhouse, Cambridge. 

" . . . As far as I have seen the proof-sheets I am satisfied that the new 
Subject Index will be one of the best Catalogues of the kind ever produced. 
. . ." H. R. TEDDER. 

"... The specimen page is exceedingly neat. A good Catalogue is one of 
the few human works that can do no harm. . . ." Sir FREDERICK POLLOCK, 
Bart. 

"... I am more than surprised at its accuracy and fulness. . . ." Sir 
FRANK MARZIALS, C.B. 

MARCKS (ERICH, Professor of Modern History at the 
University of Leipzig). ENGLAND AND GERMANY : 
Their Relations in the Great Crises of European History, 
1500-1900. Demy 8vo, stiff wrapper, is. 

PEDDIE (R. A.). PRINTING AT BRESCIA IN THE 
FIFTEENTH CENTURY. A List of the Issues. 5*. net. 

RING OF POPE XYSTUS, THE. A Collection of Aphorisms 
and Short Sayings in use among the Christian Communities as 
early as the Second Century of our Era. There is no question that 
it was widely read, for Latin, Syriac, and Coptic versions are 
known besides in the original Greek. The original Greek was 
discovered at the end of last century, and is now translated into 
English for the first time. Beautifully printed on hand-made paper, 
and bound suitable for presentation. 

SCHLOSS (DAVID F.). METHODS OF INDUSTRIAL 
REMUNERATION. 3rd Edition, revised and enlarged. 
Crown 8vo, cloth, js. 6d. Popular Edition, 3*. 6d. 

" In its new as in its old form the book is well nigh indispensable to the 
student who desires to get some insight into the actual facts about the various 
methods of industrial remuneration, and the degree of success with which they 
have been applied in the various trades." Manchester Guardian. 

" More useful than ever to the students of the labour problem." Political 
Science Quarterly. 

SPENCER (HERBERT). AN AUTOBIOGRAPHY. See 

P- 30 



14 Henrietta Street, Co vent Garden, London, W.C. 



CATALOGUE OF PUBLICATIONS. 55 



SPENCER (HERBERT). PRINCIPLES OF SOCIOLOGY. 

See p. 30. 

STUDY OF SOCIOLOGY. Seep. 31. 

DESCRIPTIVE SOCIOLOGY. See p. 31. 

STEPHENS (GEORGE). PROFESSOR BUGGE'S 
STUDIES ON NORTHERN MYTHOLOGY EX 
AMINED. Illustrations. 8vo, cloth. %s. 

THE RUNES, WHENCE CAME THEY? 4 to, sewed. 

6s. 

OLD NORTHERN RUNIC MONUMENTS. Vol. IV. 

Folio. 2Os. net. 

VEILED FIGURE (THE), and Other Poems. Large post 8vo, 
buckram, gilt, cover designed by Mr. T. Blake Wirgman. 
2s. 6d. 

VYNNE (NORA) and HELEN BLACKBURN, and with 
the Assistance of H. W. ALLASON. WOMEN UNDER 
THE FACTORY ACTS. Part i. Position of the Employer. 
Part 2. Position of the Employed. Crown 8vo, cloth, is. net. 

WELD (A. G.). GLIMPSES OF TENNYSON AND OF 
SOME OF HIS FRIENDS. With an Appendix by the late 
Bertram Tennyson. Illustrated with Portraits in photogravure 
and colour, and with a facsimile of a MS. poem. Fcap. 8vo, 
art linen. 41. 6d. net. 

" This is a delightful little book, written by one who has all the qualifications 
for the task the opportunities of observation, the interest of relationship, and the 
sympathetic and appreciative temper. . . . We do not attempt to criticise, 
but only to give such a description as will send our readers to it," Spectator. 

" Everyone who reads the book will understand Tennyson a little better, 
and many will view him in a new aspect for the first time." Daily Chronicle. 

" It is quite worthy of a place side by side with the larger ' Life." " Glasgow 
Herald. 



14 Henrietta Street, Covent Garden, London, W.C. 



$6 WILLIAMS AND NORGATE'S 



LIST OF PERIODICALS, REVIEWS, AND 

TRANSACTIONS AND PROCEEDINGS 

OF LEARNED SOCIETIES 

*' PUBLISHED BY WILLIAMS & NORGATE. 



THE HIBBERT JOURNAL: A Quarterly Review of 
Religion, Theology, and Philosophy. Single numbers, zs. 6d. 
net. Subscription, los. per annum, post free. 

JOURNAL OF THE FEDERATED MALAY STATES 
MUSEUMS. Issued quarterly. Single numbers, is. 6d. net. 
Subscription, 5^. per annum. 

JOURNAL OF THE ROYAL MICROSCOPICAL 
SOCIETY, containing its Transactions and Proceedings, with 
other Microscopical Information. Bi-monthly. 6s. net. Yearly 
subscriptions, 37^. 6d. , post free. 

JOURNAL OF THE QUEKETT MICROSCOPICAL 
CLUB. Issued half-yearly, April and November. Price 3*. 6d. 
net. 7-r. 6d. per annum, post free. 

LINNEAN SOCIETY OF LONDON. Journal of Botany and 
Journal of Zoology. Published irregularly at various prices. Also 
Transactions, published irregularly. 

ROYAL SOCIETY OF EDINBURGH. Transactions. Issued 
irregularly at various prices. 

LIVERPOOL MARINE BIOLOGY COMMITTEE. 
Memoirs. I. -XIX. already published at various prices. Fauna of 
Liverpool Bay. Fifth Report written by Members of the Com 
mittee and other Naturalists. Cloth. 8s. 6d. net. See p. 47. 

ROYAL ASTRONOMICAL SOCIETY. Memoirs and Monthly 
Notices. Yearly volumes at various prices. 

ROYAL IRISH ACADEMY. Transactions and Proceedings 
issued irregularly ; prices vary. Cunningham Memoirs. Vols. 
I. -XI. already issued at various prices. Vide pp. 43-44. 

ROYAL DUBLIN SOCIETY. Transactions and Proceedings. 
Issued irregularly at various prices. 

14 Henrietta Street, Co vent Garden, London, W.C. 



INDEX UNDER AUTHORS & TITLES 



Abhidhanaratnamala. Aufrecht, 33. 
Acland, Sir C. T. D. Anglican Liberalism, 

12. 

Acts of the Apostles. Adolf Harnack, 12. 

Addis, W. K. Hebrew Religion, n. 

^Eneidea. James Henry, 52. 

Agricultural Chemical Analysis. Wiley, 50. 

Alcyonium. FzVfc L.M.B.C. Memoirs, 46. 

Allin, Rev. Thos. Universalism Asserted, 14. 

Alton, E. H. Romans, 32. 

Alviella, Count Goblet D'. Contemporary 

Evolution of Religious Thought, 14. 
Alviella, Count Goblet D'. Idea of God, 13. 
Americans, The. Hugo Miinsterberg, 29. 
Analysis of Ores. F. C. Phillips, 48. 
Analysis of Theology. E. G. Figg 17. 
Ancient Assyria, Religion of. Sayce, 14. 
Ancient Egyptians, 32. 
Ancient World, Wall Maps of the, 53. 
Anglican Liberalism, 12. 
Annotated Texts. Goethe, 39. 
Antedon. Vide L.M.B.C. Memoirs, 46. 
Anthems. Rev. R. Crompton Jones, 20. 
Antiqua Mater. Edwin Johnson, 20. 
Anunda. Vide L.M.B.C. Memoirs, 46. 
Apocalypse. Bleek, 7, 
Apocalypse of St John, 37. 
Apologetic of the New Test. E. F. Scott, 12. 
Apostle Paul, the, Lectures on. Pfleiderer, 13. 
Apostolic Age, The. Carl von Weizsacker, 6. 
Arabian Poetry, Ancient, 34. 
Arenicola. Vide L.M.B.C. Memoirs, 46. 
Argument of Adaptation. Rev. G. Henslow, 18. 
Aristotelian Society, Proceedings of, 29. 
Army Series of French and German Novels, 38. 
Ascidia. Johnstone, L.M.B.C. Memoirs, 46. 
Ash worth, J. H. Arenicola, 46. 
Assyrian Dictionary. Norris, 35. 
Assyrian Language, A Concise Dictionary of. 

W. Muss-Arnolt, 35. 

Assyriology, Essay on. George Evans, 34. 
Astigmatic Letters. Dr. Pray, 48. 
Athanasius of Alexandria, Canons of, 37. 
Atlas Antiquus, Kiepert's, 53. 
Atonement, Doctrine of the. Sabatier, 10. 
At-one-ment, The. Rev. G. Henslow, 18. 
Aufrecht, Dr. T. Abhidhanaratnamala, 33. 
Auf Verlornem Posten. Dewall, 38. 
Autobiography. Herbert Spencer, 30. 
Avebury, Lord. Prehistoric Times, 51. 
Avesti, Pahlavi. Persian Studies, 33. 

Babel and Bible. Friedrich Delitzsch, 9. 
Bacon, Roger, The "Opus Majus" of, 28. 
Bad Air and Bad Health. Herbert and Wager, 

56. 

Ball, Sir Robert S. Cunningham Memoir, 45. 
Bases of Religious Belief. C. B. Upton, 14, 26. 
Bastian, H. C. Studies in Heterogenesis, 43. 
Baur. Church History, 7 ; Paul, 7. 
Bayldon, Rev. G. Icelandic Grammar, 38. 
Beard, Rev. Dr. C. Universal Christ, 15; 

Reformation of the Sixteenth Century, 13. 
Beeby, Rev. C. E. Doctrine and Principles, 15. 
Beet, Prof. J. A. Child and Religion, 10. 
Beginnings of Christianity. Paul Wernle, 4. 



Beliefs about the Bible. M. J. Savage, 24. 
Benedict, F. E. Organic Analysis, 43. 
Bergey, D. G. Practical Hygiene, 43. 
Bernstein and Kirsch. Syriac Chrestomathy, 

Bevan, Rev. J. O. Genesis and Evolution of 

the Individual Soul, 15. 
Bible. Translated by Samuel Sharpe, 15. 
Bible, Beliefs about, Savage, 24 ; Bible Plants, 

Henslow, 18 ; Bible Problems, Prof. T. K. 

Cheyne, 9 ; How to Teach the, Rev. A. F. 

Mitchell, 22; Remnants of Later Syriac 

Versions of, 37. 
Biblical Hebrew, Introduction to. Rev. Jas. 

Kennedy, 20, 34. 
Biltz, Henry. Methods of Determining Mole- 

cular Weights, 43. 

Biology, Principles of. Herbert Spencer, 30. 
Blackburn, Helen. Women's Suffrage, 51. 
Bleek. Apocalypse, 7. 
Boielle, Jas. French Composition, 39 ; Hugo, 

Les Miserables, 39; Notre Dame, 39. 
Bolton. History of the Thermometer, 43. 
Book of Prayer. Crompton Jones, 20. 
Books of the New Testament. Von Soden, 10. 
Bousset, Wilhelm. Jesus, 10. 
Bremond, Henri. Mystery of Newman, 15. 
Brewster, H. B. The Prison, 28; The Statu 
ette and the Background, 28 ; Anarchy and 

Law, 28. 

British Fisheries. J. Johnstone, 45. 
Bruce, Alex. Topographical Atlas of the 

Spinal Cord, 43. 

Buddha. Prof. H. Oldenberg, 35. 
Burkitt, Prof. F. C. Anglican Liberalism, 12. 

Calculus, Differential and Integral. Harnack, 

Caldecott, Dr. A. Anglican Liberalism, 12. 
Campbell, Rev. Canon Colin. First Three 

Gospels in Greek, 15. 
Campbell, Rev. R. J. New Theology Ser- 

mons, 15. 

Cancer. Vide L.M.B.C. Memoirs, 46. 
Cancer and other Tumours. Chas. Creighton,43. 
Canonical Books of the Old Testament, 3. 
Cape Dutch. J. F. Van Oordt, 41. 
Cape Dutch, Werner's Elementary Lessons in, 

Cardium. Vide L.M.B.C. Memoirs, 46. 
Carlyle, Rev. A. J. Anglican Liberalism, 12. 
Casey, John. Cunningham Memoirs, 43. 
Catalogue of the London Library, 51. 
Celtic Heathendom. Prof. J. Rhys, 14. 
Celtic Studies. Sullivan, 41. 
Centenary History of South Place Society. 

Moncure D. Conway, 16. 
Chadwick, Antedon, 47 ; Echinus, 46. 
Chaldee Language, Manual of. Turpie, 37. 
Channing's Complete Works, 15. 
Chants and Anthems, 20 ; Chants, Psalms and 

Canticles. Crompton Jones, 20. 
Character of the Fourth Gospel. Rev. John 

James Tayler, 25. 
Chemical Dynamics, Studies in. J. H. Van't 

Hoff, 45. 



58 

Chemistry for Beginners. Edward Hart, 44. 

Cheyne, Prof. T. K. Bible Problems, 9. 

Child and Religion, The, 10. 

Chinese. Werner, 32. 

Chondrus. Vide L.M.B.C. Memoirs, 46. 

Christ no Product of Evolution. Rev. G. 
Henslow, 19. 

Christian Creed, Our, 15. 

Christian Life, Ethics of the, 2. 

Christian Life in the Primitive Church. Dob- 
schutz, 3. 

Christian Religion, Fundamental Truths of 
the. R. Seberg, 12. 

Christianity, Beginnings of. Wernle, 4. 

Christianity in Talmud and Midrash. R. 
Travers Herford, 10. 

Christianity? What is. Adolf Harnack, 5. 

Chromium, Production of. Max Leblanc, 46. 

Church History. Baur, 7. Schubert, 3. 

Closet Prayers. Dr. Sadler, 24. 

Codium. Vide L.M.B.C. Memoirs, 46. 

Coit, Dr. Stanton. Idealism and State Church, 
16 ; Book of Common Prayer, 16. 

Colby, A. L. Reinforced Concrete in 
Europe, 43. 

Cole, Frank J. Pleuronectes, 46. 

Collins, F. H. Epitome of Synthetic Philo 
sophy, 28. 

Coming Church. Dr. John Hunter, 20. 

Commentary on the Book of Job. Ewald, 7 ; 
Commentary on the Book of Job. Wright 
and Hirsch, 27 ; Commentary on the Old 
Testament. Ewald, 7 ; Commentary on the 
Psalms. Ewald, 7 ; Protestant, 8, 23. 

Common Prayer for Christian Worship, 16. 

Communion with God. Herrmann, 5, 10. 

Conductivity of Liquids, 49. 

Confessions of St. Augustine. Harnack, 12. 

Contemporary Evolution of Religious Thought. 
Count Goblet D'Alviella, 14. 

Contes Militaires. Daudet, 38. 

Conway, Moncure D. Centenary History, 16. 

Conybeare, F. C. Apocalypse of St John, 37. 

Cornill, Carl. Introduction to the Old Testa- 
Cosmology of the Rigveda. H. W. Wallis, 

Creighton, Chas. Cancer and other Tumours, 

43 ; TuberculosiSj 43. 

Cuneiform Inscriptions, The. Schrader, 8. 
Cunningham Memoirs, 43, 44. 
Cunningham, D. J., M.D. Lumbar Curve in 

Man and the Apes, 43 ; Surface Anatomy 

of the Cerebral Hemispheres. Cunningham 

Memoir, 43. 
Cussans, Margaret. Gammarus, 46. 

Daniel and its Critics; Daniel and his Pro 
phecies. Rev. C. H. H. Wright, 27. 

Darbishire, Otto V. Chondrus, 46. 

Daudet, A. Contes Militaires, 38. 

Davids, T. W. Rhys. Indian Buddhism, 13. 

Davis, J. R. Ainsworth. Patella, 46. 

Dawning Faith. H. Rix, 24. 

Delbos, Leon. Student's Graduated French 
Reader, 39. 

Delbos, L. Nautical Terms, 39. 



INDEX Continued. 






Delectus Veterum. Theodor Noldeke, 35. 
Delitzsch, Friedrich. Babel and Bible, 9; 

Hebrew Language, 33. 

Democracy and Character. Canon Stephen, 25. 
Denmark in the Early Iron Age. C. Engel- 

hardt, 52. 

De Profundis Clamavi. Dr. John Hunter, 20. 
Descriptive Sociology. Herbert Spencer, 32. 
Development of the Periodic Law. Venable, 50. 
Dewall, Johannes v., Auf Verlornem Posten 

and Nazzarena Danti, 38. 
Differential and Integral Calculus, The. Axel 

Harnack, 44. 

Dillmann, A. Ethiopic Grammar, 33. 
Dipavamsa, The. Edited by Oldenberg, 33. 
Dirge of Coheleth. Rev. C. Taylor, 25. 
Dobschutz, Ernst von. Christian Life in the 

Primitive Church, 3, 16. 

Doctrine and Principles. Rev. C. E. Beeby, 15. 
Dogma, History of. Harnack, 18. 
Dole, Chas. F. The Ethics of Progress, 16. 
Driver, S. R. Mosheh ben Shesheth, 22. 
Drummond, Dr. Jas. Character and Author 
ship of the Fourth Gospel, 16; Philo Judaeus, 

28 ; Via, Veritas, Vita, 13. 

Early Hebrew Story. John P. Peters, 9. 
Early Christian Conception. Pfleiderer, 10. 
Ecclesiastical Institutions of Holland. Rev. 

P. H. Wicksteed, 26. 
Echinus. Vide L.M.B.C. Memoirs, 46. 
Echoes of Holy Thoughts, 17. 
Education. Spencer, 31 ; Lodge, School 

Reform, 40. 

Egyptian Faith, The Old. Naville, 12. 
Egyptian Grammar, Erman's, 34. 
Electric Furnace. H. Moisson, 47. 
Electrolysis of Water. V. Engelhardt, 44. 
Electrolytic Laboratories. Nissenson, 47. 
Eledone. Vide L.M.B.C Memoirs, 47. 
Elementary, Chemistry. Emery, 44. 
ElementaryOrganic Analysis. F.E. Benedict^. 
Emery, F. B., M.A. Elementary Chemistry, 

Engelhardt, C. Denmark in Iron Age, 52. 
Engelhardt, V. Electrolysis of Water, 44. 
Engineering Chemistry. T. B. Stillman, 49. 
England and Germany. Erich Marcks, 54. 
English Culture, Rise of. E. Johnson, 53. 
English -Danish Dictionary. S. Rosing, 41. 
English-Icelandic Dictionary. Zoega, 42. 
Enoch, Book of. C. Gill, 17. 
Epitome of Synthetic Philosophy. Collins, 28. 
Erman's Egyptian Grammar, 34. 
Erzahlungen. Hofer, 38. 
Espin, Rev. T., M.A. The Red Stars, 44. 
Essays on the Social Gospel. Harnack and 

Herrmann, n. 

Essays. Herbert Spencer, 31. 
Ethica. Prof. Simon Laurie, 29. 
Ethical Import of Darwinism. Schurman, 29. 
Ethics, Data of. Herbert Spencer, 31. 
Ethics, Early Christian. Prof. Scullard, 25. 
Ethics, Principles of. Herbert Spencer, 31. 
Ethics of the Christian Life. Haering, 2. 
Ethics of Progress, The. Dole, 16. 
Ethiopic Grammar. A. Dillmann, 33. 



INDEX-Continued. 



59 



Eucken, Prof. Life of the Spirit, 12. 
Eugene's Grammar of French Language, 39. 
Evans, George. Essay on Assyriology, 34. 
Evolution, A New Aspect of. Formby, 17. 
Evolution, Christ no Product of, 19. 
Evolution of Christianity. C. Gill, 17. 
Evolution of Knowledge. R. S. Perrin, 22. 
Evolution of Religion, The. L. R. Farnell, 10. 
Ewald. Commentary on Job, 7 ; Commentary 

on the Old Testament, 7 ; Commentary on 

the Psalms, 7. 

Facts and Comments. Herbert Spencer, 31. 

Faith and Morals. W. Herrmann, 9. 

Faizullah-Bhai, Shaikh, B.D. A Moslem 
Present ; Pre-Islamitic Arabic Poetry, 34. 

Farnell, L. R. The Evolution of Religion, 10. 

Fertilizers. Vide Wiley's Agricultural Analysis, 
50. 

Figg, E. G. Analysis of Theology, 17. 

First Principles. Herbert Spencer, 30. 

First Three Gospels in Greek. Rev. Canon 
Colin Campbell, 15. 

Fischer ; Prof. Emil. Introduction to the Pre 
paration of Organic Compounds, 44. 

Flinders Petrie Papyri. Cunn. Memoirs, 44. 

Formby, Rev. C. W. Re-Creation, 17. 

Four Gospels as Historical Records, 17. 

Fourth Gospel, Character and Authorship of, 16. 

Frankfurter, Dr. O. Handbook of Pali, 34. 

Free Catholic Church. Rev. J. M. Thomas, 26. 

Freezing Point, The, Jones, 45. 

French Composition. Jas. Boielle, 39. 

French History, First Steps in. F. F. Roget, 41. 

French Language, Grammar of. Eugene, 39. 

Fuerst, Dr. Jul. Hebrew and Chaldee Lexi 
con, 34. 

Gammarus. PVV& L.M.B.C. Memoirs, 46. 

Gardner, Prof. Percy. Anglican Liberalism, 12 ; 
Modernity and the Churches, 

General Language of the Incas of Peru, 40. 

Genesis, Book of, in Hebrew Text. Rev. C. 
H. H. Wright, 27. 

Genesis, Hebrew Text, 34. 

Geometry, Analytical, Elements of. Hardy, 44. 

German Idioms, Short Guide to. Weiss, 42. 

German Literature, A Short Sketch of. V. 
Phillipps, B.A., 41. 

German, Systematic Conversational Exercises 
in. T. H. Weiss, 42. 

Gibson, R. J. Harvey. Codium, 46. 

Gill, C. Book of Enoch ; Evolution of Chris 
tianity, 17. 

Glimpses of Tennyson. A. G. Weld, 55. 

Goethe, W. v. Annotated Texts, 39. 

Goldammer, H. The Kindergarten, 52. 

Goligher, Dr W. A. Hellenic Studies, and 
Hellenistic Greeks, Romans, 32. 

Gospel of Rightness. C. E. Woods, 27. 

Gospels in Greek, First Three, 15. 

Greek Ideas, Lectures on. Rev. Dr. Hatch, 13. 

Greek, Modern, A Course of. Zompolides, 42 . 

Greek New Testament, 6. 

Green, Rev. A. A. Child and Religion, 10. 

Grieben's English Guides, 52. 



Gulistan, The (Rose Garden) of Shaik Sadi ot 

Shiraz, 36. 
Gwynn, John. Later Syriac Versions of the 

Bible, 37. 
Gymnastics, Medical Indoor. Dr. Schreber, 48. 

Haddon, A. C. Decorative Art of British 
Guinea, Cunningham Memoir, 44. 

Haering, T. Ethics of the Christian Life, 2. 

Hagmann, J. G., Ph.D. Reform in Primary 
Education, 39. 

Handley, Rev. H. Anglican Liberalism, 12. 

Hantzsch, A. Elements of Stereochemistry, 44. 

Hardy. Elements of Analytical Geometry, 44 ; 
Infinitesimals and Limits, 44. 

Harnack, Adolf. Acts of the Apostles, 12 ; 
History of Dogma, 4 ; Letter to the " Preus- 
sische Jahrbucher," 18 ; Luke the Physician, 
ii ; Mission and Expansion of Christianity, 
3; Monasticism, 12 ; The Sayings of Jesus, 
12 ; What is Christianity? 5, 9. 

Harnack, Adolf, and Herrmann, W. Essays 
on the Social Gospel, n. 

Harnack and his Oxford Critics. Saunders, 24. 

Harnack, Axel. Differential and Integral 
Calculus, 44. 

Hart, Edward, Ph.D. Chemistry for Begin 
ners, 44 ; Second Year Chemistry, 44. 

Hatch, Rev. Dr. Lectures on Greek Ideas, 
13. 

Haughton, Rev. Samuel, M.A., M.D. New 
Researches on Sun-Heat, 43. 

Hausrath. History of the New Test. Times, 7 . 

Hebrew and Chaldee Lexicon. Dr. Fuerst, 

Hebrew Language, The. F. Delitzsch, 33. 

Hebrew, New School of Poets, 35. 

Hebrew Religion. W. E. Addis, n. 

Hebrew Story. Peters, 9. 

Hebrew Texts, 18. 

Hellenic Studies, 32. 

H ellenistic Greeks. Mahaffy and Goligher, 32. 

Henry, Jas. ^Eneidea, 52. 

Henslow, Rev. G. The Argument of Adapta 
tion, 18; The At-pne-ment, 18 ; Christ no 
Product of Evolution, 19 ; Spiritual Teach 
ings of Bible Plants, 18 ; Spiritual Teaching 
of Christ's Life, 19 ; The Vulgate, 19. 

Henson, Rev. Canon Hensley. Child and 
Religion, 10. 

Herbert, Hon. A. Sacrifice of Education, 52. 

Herbert, Hon. A., and Wager, H. Bad Air 
and Bad Health, 52. 

Herdman, Prof. W. A. Ascidia, 46. 

Herford, R. Travers, B.A. Christianity in 
Talmud and Midrash, 19. 

Herrmann, W. Communion, 5, 10; Faith and 
Morals, 9. 

Herrmann and Harnack. Essays on the Social 
Gospel, n. 

Heterogenesis, Studies in. H. Bastian, 43. 

Hewitt, C. Gordon. Ligia, 46. 

Hibbert Journal Supplement for 1909, entitled : 
Jesus or Christ ? 19. 

Hibbert Journal, The, 19. 

Hibbert, Lectures, The, 13, 14. 

Hickson, Sydney J. Alcyonium, 46. 



6o 



INDEX Continued. 



Hill, Rev. Dr. G. Child and Religion, 10. 
Hindu Chemistry. Prof. P. C. Ray, 48. 
Hirsch, Dr. S. A., and W. Aldfs Wright, 

edited by. Commentary on Job, 27. 
History of the Church. Hans von Schubert, 3. 
History of Dogma. Adolf Harnack, 4. 
History of Jesus of Nazara. Keim, 7. 
History of the Hebrews. R. Kittel, 5. 
Historyof the Literature of theO.T. Kautzsch, 

20. 

History of the New Test. Times. Hausrath, 7. 
Hodgson, S. H. Philosophy and Experience, 

28 ; Reorganisation of Philosophy, 28. 
Hoerning, Dr. R. The Karaite MSS., 19. 
H6fer, E. Erzahlungen, 38. 
Hoff, J. H. Van't. Chemical Dynamics, 45. 
Hornell, J. Marine Zoology of Okhamandal, 

Horner, G. Statutes, The, of the Apostles, 

36. 
Horse,Life-SizeModelsof. J.T. Share Jones,45; 

the, Surgical Anatomy of, 45. 
Horton, Dr. R. Child and Religion, 10. 
Howe, J. L. Inorganic Chemistry, 45. 
How to Teach the Bible. Mitchell, 22. 
Hugo, Victor. Les Miserables, 39 ; Notre 

Dame, 39. 
Hunter, Dr. John. De Profundis Clamavi, 20; 

The Coming Church, 20. 
Hygiene, Handbook of. Bergey, 43. 
Hymns of Duty and Faith. Jones, 20. 

Icelandic Grammar. Rev. G. Bayldon, 38. 
Idea of God. Alviella, Count Goblet D 1 ', 13. 
Imms, A. D. Anurida, 46. 
Incarnate Purpose, The. Percival, 22. 
Indian Buddhism. Rhys Davids, 13. 
Individual Soul, Genesis and Evolution of. 

Beyan, 15. 
Individualism and Collectivism. Dr. C. W. 

Saleeby, 29. 

Indoor Gymnastics, Medical, 48. 
Industrial Remuneration, Methods of. D. F. 

Schloss, 54. 

Infinitesimals and Limits. Hardy, 44. 
Inflammation Idea. W. H. Ransom, 48. 
Influence of Rome on Christianity. Renan, 13. 
Inorganic Chemistry^. J. L. Howe, 45. 
Inorganic Qualitative Chemical Analysis. 

Leavenworth, 46. 

Introduction to the Greek New Test. Nestle, 6. 
Introduction to the Old Test. Cornill, 3. 
Introduction to the Preparation of Organic 

Compounds. Fischer, 44. 
Isaiah, Hebrew Text, 34. 

Jeremias, Prof. A. Old Testament in the Light 

of the East, 2. 
Jesus of Nazara. Keim, 7. 
Jesus or Christ ? The Hibbert Journal Supple 
ment for 1909, 19. 

esus. Wilbelm Bousset, 10. 

esus, Sayings of. Harnack, 12. 

ob, Book of. G. H. Bateson Wright, 27. 

ob, Book of. Rabbinic Commentary on, 37. 

ob. Hebrew Text, 34. 



Johnson, Edwin, M.A. Antiqua Mater, 20; 

English Culture, 20 ; Rise of Christendom, 20. 
Johnstone, J. British Fisheries, 45. 
Jones, Prof. Henry. Child and Religion, 10. 
Jones, Rev. J. C. Child and Religion, 10. 
Jones, Rev. R. Crompton. Hymns of Duty 

and Faith, 20 ; Chants, Psalms and Canticles, 

20 ; Anthems, 20 ; The Chants and Anthems, 

20 ; A Book of Prayer, 20. 
Jones, J. T. Share. Life-Size Models of the 

Horse, 45 ; Surgical Anatomy of the Horse, 

Jones. The Freezing Point, 45. 
Jordan, H. R. Blaise Pascal, 28. 
Journal of the Federated Malay States, 56. 
Journal of the Linnean Society. Botany and 

Zoology, 45, 56. 
Journal of the Quekett Microscopical Club, 

45> 56- 
Journal of the Royal Microscopical Society, 

45> 56. 
Justice. Herbert Spencer, 31. 

Kantian Ethics. J. G. Schurman, 29. 

Karaite MSS. Dr. R. Hoerning, 19. 

Kautzsch, E. History of the Literature of the 
Old Testament, 20. 

Kea, the. G. R. Marriner, 47. 

Keim. History of Jesus of Nazara, 7. 

Kennedy, Rev. Jas. Introduction to Biblical 
Hebrew, 34; Hebrew Synonyms, 34. 

Kiepert's New Atlas Antiquus, 53. 

Kiepert's Wall-Maps of the Ancient World, 53. 

Kindergarten, The. H. Goldammer, 52. 

Kittel, R. History of the Hebrews, 5. 

Knight, edited by. Essays on Spinoza, 32. 

Knowledge, Evolution of. Perrin, 22. 

Kuenen, Dr. A. National Religions and Uni 
versal Religion, 13 ; Religion of Israel, 8. 

Kyriakides, A. Modern Greek-English Dic 
tionary, 39. 

Laboratory Experiments. Noyes and Mulli- 
ken, 47. 

Ladd, Prof. G. T. Child and Religion, 10. 

Lake, Kirsopp. Resurrection, n. 

Landolt, Hans. Optical Rotating Power, 46. 

Laurie, Prof. Simon. Ethica, 29; Meta- 
physica Nova et Vetusta, 29. 

Lea, Henry Chas. Sacerdotal Celibacy, 21. 

Leabhar Breac, 40. 

Leabhar Na H-Uidhri, 40. 

Leavenworth, Prof. W. S. Inorganic Quali 
tative Chemical Analysis, 46. 

Leblanc, Dr. Max. The Production of 
Chromium, 46. 

Le Coup de Pistolet. Merimee, 38. 

Lepeophtheirus and Lernea. Vide L.M.B.C. 
Memoirs, 46. 

Letter to the " Preussische Jahrbucher." 
Adolf Harnack, 18. 

Lettsom, W. N., trans, by. Nibelungenlied, 

Liberal Christianity. Jean Reville, 9. 
Life and Matter. Sir O. Lodge, 21. 
Life of the Spirit, The. Eucken, 12. 



INDEX Continued. 



61 



Ljlja. Edited by E. Magnusson, 40. 
Lilley, Rev. A. L. Anglican Liberalism, 12. 
Lineus. Vide L.M.B.C. Memoirs, 46. 
Linnean Society of London, Journals of, 56. 
Liverpool Marine Biology Committee Memoirs, 

L XIX., 46, 47. 

Lobstein, Paul. Virgin Birth of Christ, 9. 
Lodge, Sir O. Life and Matter, 21 ; School 

Teaching and School Reform, 40. 
Logarithmic Tables. Sang, 48 ; Schroen, 48. 
London Library, Catalogue of, 51. 
London Library Subject Index, 54. 
Long, J. H. A Text-book of Urine Analysis, 

Luke the Physician. Adolf Harnack, n. 
Lyall, C. J., M.A. Ancient Arabian Poetry, 
34- 

Macan, R. W. The Resurrection of Jesus 

Christ, 21. 
MacColl, Hugh. Man's Origin, Destiny, and 

Duty, 29. 

Macfie, R. C. Science, Matter, and Immor 
tality, 21. 

Machberoth Ithiel. Thos. Chenery, 35. 
Mackay, R. W. Rise and Progress of Chris 
tianity, 21. 

Magnusson, edited by. Lilja, 40. 
Mahabharata, Index to. S. Sorensen, 36. 
Mahaffy, J. P., D.D. Flinders Petrie Papyri. 

Cunningham Memoirs, 44 ; Hellenic Studies, 

3 2 - 

Man and the Bible. J. A. Picton, 23. 
Man s Origin, Destiny, and Duty. MacColl, 

29. 

Man versus the State. Herbert Spencer, 31. 
Maori, Lessons in. Right Rev. W. L. 

Williams, 42. 

Maori, New and Complete Manual of, 40. 
Marchant, James. Theories of the Resurrec 
tion, 21. 

Marcks, Erich. England and Germany, 54. 
Marine Zoology of Okhamandal, 45. 
Markham, Sir Clements, K.C. B. Vocabularies 

of the Incas of Peru, 40. 
Marriner, G. R. The Kea, 47. 
Martineau, Rev. Dr. James. Modern 

Materialism, 21 ; Relation between Ethics 

and Religion, 21. 
Mason, Prof. W. P. Notes on Qualitative 

Analysis, 47. 

Massoretic Text. Rev. Dr. J. Taylor, 26. 
Masterman, C. F. G. Child and Religion, 

10. 

Meade, R. K., Portland Cement, 47. 
Mediaeval Thought, History of. R. Lane 

Poole, 23. 

M^negoz, E. Religion and Theology, 21. 
Mercer, Right Rev. J. Edward, D.D. Soul 

of Progress, 21. 
Merimde, Prosper. Le Coup de Pistolet, 

38- 
Metallic Objects, Production of. Dr. W. 

Pfanhauser, 47. 
Metallurgy. Wysor, 50. 
Metaphysica Nova et Vetusta. Prof. Simon 

Laurie, 29. 



Midrash, Christianity in. Herford, 19. 
Milanda Panho, The. Edited by V. 

Trenckner. 35. 
Mission and Expansion of Christianity. Adolf 

Harnack, 3. 
Mitchell, Rev. A. F. How to Teach the 

Bible, 22. 
Mitchell, Rev. C. W. Refutation of Mani, 

Marcion, etc., 37. 
Modern Greek - English Dictionary. Kyria- 

kides, 39. 
Modernity and the Churches. Percy Gardner, 

12. 
Modern Materialism. Rev. Dr. James 

Martineau, 21. 

Moisson, Henri. Electric Furnace, 47. 
Molecular Weights, Methods of Determining. 

Henry Biltz, 43. 

Monasticism. Adolf Harnack, 12. 
Montefiore, C. G. Religion of the Ancient 

Hebrews, 13. 
Moorhouse Lectures. Vide Mercer's Soul of 

Progress, 21 ; Stephen, Democracy and 

Character, 25. 

Morrison, Dr. W. D. Anglican Liberalism, 12. 
Mosheh ben Shesheth. S. R. Driver. Edited 

by, 22. 
Moslem Present. Faizullah-Bhai, Shaikh, 

B.D., 34. 

Miinsterberg, Hugo. The Americans, 22. 
Muss-Arnolt, W. A Concise Dictionary of 

the Assyrian Language, 35. 
My Struggle for Light. R. Wimmer, 9. 
Mystery of Newman. Henri Bremond, 15. 

National Idealism and State Church, 16 ; and 

the Book of Common Prayer, 16. 
National Religions and Universal Religion. 

Dr. A. Kuenen, 13. 
Native Religions of Mexico and Peru. Dr. A. 

Reville, 14. 
Naturalism and Religion. Dr. Rudolf Otto, 

22. 



Nautical Terms. L. Delbos, 39. 
Naville, Prof. E. The Old Eg 



gyptian Faith, 



Nestle. Introduction to the Greek New Test., 6. 
New Hebrew School of Poets. Edited by H. 

Brody and K. Albrecht, 35. 
New Theology Sermons. Rev. R. J. Campbell, 

*5> 
New Zealand Language, Dictionary of. Rt. 

Rev. W. L. Williams, 42. 
Nibelungenlied. Trans. W. L. Lettsom, 40. 
Nissenson. Arrangements of Electrolytic 

Laboratories, 50. 
Noldeke, Theodor. Delectus Veterum, 35; 

Syriac Grammar, 35. 
Norris, E. Assyrian Dictionary, 35. 
Noyes, A. A. Organic Chemistry, 47. 
Noyes, A. A., and Milliken, Samuel. Labora 

tory Experiments, 47. 

O'Grady, Standish, H. Silva Gadelica, 41. 
Old and New Certainty of the Gospel. Alex. 
Robinson, 24. 



62 



INDEX Continued. 



Oldenberg, Dr. H., edited by. Dipavamsa, 

The, 33 ; Vinaya Pitakam, 37. 
Old French, Introduction to. F. F. Roget, 41. 
Old Testament in the Light of the East. 

Jeremias, 2. 

Oordt, J. F. Van, B.A. Cape Dutch, 41. 
Ophthalmic Test Types. Snellen's, 49. 
Optical Rotating Power. Hans Landolt, 46. 
" Opus Majus " of Roger Bacon, 28. 
Organic Chemistry. A. A. Noyes, 47. 
Otto, Rudolf. Naturalism and Religion, n. 
Outlines of Church History. Von Schubert, 3. 
Outlines of Psychology. Wilhelm Wundt, 32. 

4 

Pali, Handbook of. Dr. O. Frankfurter, 34. 

Pali Miscellany. V. Trenckner, 35. 

Parker, W. K., F.R.S. Morphology of the 

Duck Tribe and the Auk Tribe, 44. 
Pascal, Blaise. H. R. Jordan, 28. 
Patella. Vide L.M.B.C. Memoirs, 46. 
Paul. Baur, 7 ; Pfleiderer, 13 ; Weinel, 3. 
Paulinism. Pfleiderer, 8. 
Pearson, Joseph. Cancer, 47. 
Pecton. Vide L.M.B.C. Memoirs, 47. 
Peddie, R. A. Printing at Brescia, 54. 
Percival, G. H. The Incarnate Purpose, 22. 
Perrin, R. S. Evolution of Knowledge, 22. 
Persian Language, A Grammar of. J. T. 

Plaits, 36. 

Peters, Dr. John P. Early Hebrew Story, 9. 
Pfanhauser, Dr. W. Production of Metallic 

Objects, 47. 
Pfleiderer, Otto. Early Christian Conception, 

10 ; Lectures on Apostle Paul, 13 ; Paulinism, 

8 ; Philosophy of Religion, 8 ; Primitive 

Christianity, 2. 

Phillips, F. C. Analysis of Ores, 48. 
Phillipps, V., B.A. Short Sketch of German 

Literature, 41. 

Philo Judaeus. Dr. Drummond, 16. 
Philosophy and Experience. Hodgson, 28. 
Philosophy of Religion. Pfleiderer, 8. 
Picton, J. Allanson. Man and the Bible, 23. 
Piddington, H. Sailors' Horn Book, 48. 
Pikler, Jful. Psychology of the Belief in 

Objective Existence, 29. 
Platts, J. T. A Grammar of the Persian 

Language, 36. 

Pleuronectes. Vide L.M.B.C. Memoirs, 46. 
Pocket Flora of Edinburgh. C. O. Sonntag, 

49. 
Polychael Larvae. Vide L.M.B.C. Memoirs, 

Poole, Reg. Lane. History of Mediaeval 

Thought, 23. 

Portland Cement. Meade, 47. 
Pray, Dr. Astigmatic Letters, 48. 
Prayers for Christian Worship. Sadler, 24. 
Prehistoric Times. Lord Avebury, 51. 
Pre-Islamitic Arabic Poetry. Shaikh Faizul- 

lah-Bhai, B.D., 34. 

Primitive Christianity. Otto Pfleiderer, 2. 
Printing at Brescia. R. A. Peddie, 58. 
Prison, The. H. B. Brewster, 28. 
Proceedings of the Aristotelian Society, 29. 
Proceedings of the Optical Convention, 48. 
Prolegomena. Reville, 8. 



Protestant Commentary on the New Testa 
ment, 8, 23. 

Psalms, Hebrew Text, 34. 

Psychology of the Belief in Objective Exist 
ence. Jul. Pikler, 29. 

Psychology, Principles of, Spencer, 30; Out- 

Punnett, R. C. Lineus, 46. 

Qualitative Analysis, Notes on. Prof. W. P. 
Mason, 47. 

Ransom, W. H. The Inflammation Idea, 48. 
Rashdall, Dr. Hastings. Anglican Liberalism, 

12. 

Ray, Prof. P. C. Hindu Chemistry, 48. 
Reasons for Dissenting from the Philosophy of 

M. Comte. Herbert Spencer, 32. 
Re-Creation. Rev. C. W. Formby, 17. 
Reform in Primary Education. J. G. Hag- 

mann, 39. 
Reformation of the Sixteenth Century. Rev. 

Dr. C. Beard, 15. 

Refutation of Mani, Marcion, etc., 37. 
Reinforced Concrete in Europe. Colby, 43. 
Rejoinder to Prof. Weismann, 31. 
Relation between Ethics and Religion. Rev. 

Dr. James Martineau, 21. 
Religion and Modern Culture. Sabatier, 10. 
Religion and Theology. E. Menegoz, 21. 
Religion of Ancient Egypt. Renouf, 14. 
Religion of the Ancient Hebrews. C. G. 

Montefiore, 13. 

Religion of Israel. Kuenen, 8. 
Religions of Ancient Babylonia and Assyria. 

Prof. A. H. Sayce, 14. 
Religions of Authority and the Spirit. Auguste 

Sabatier, 3. 
Renan, E. Influence of Rome on Christianity, 

Renouf, P. L. Religion of Ancient Egypt, 14. 
Reorganisation of Philosophy. Hodgson, 28. 
Resurrection of Jesus Christ. Lake, 21 ; 

R. W. Macan, 21 ; Marchant, 21. 
Rdville, Dr. A. Native Religions of Mexico 

and Peru, 14. 
Reville. Prolegomena, 8. 
R6ville, Jean. Liberal Christianity, 9. 
Rhys, Prof. J. Celtic Heathendom, 14. 
Ring of Pope Xystus, 54. 
Rise and Progress of Christianity. R. W. 

Mackay, 21. 

Rise of Christendom. Edwin Johnson, 20. 
Rise of English Culture. Edwin Johnson, 20. 
Rix, Herbert. Dawning Faith, 24 ; Tent and 

Testament, 23. 
Robinson, Alex. Old and New Certainty of 

the Gospel, 24 ; Study of the Saviour, 24. 
Roget, F. F. First Steps in French History, 

41 ; Introduction to Old French, 41. 
Romans. Alton and Goligher, 32. 
Rosing, S. English-Danish Dictionary, 41. 
Royal Astronomical Society. Memoirs and 

Monthly Notices, 56. 
Royal Dublin Society. Transactions and 

Proceedings, 49. 



INDEX Continued. 



Royal Irish Academy. Transactions and 

Proceedings, 49. 
Royal Society of Edinburgh. Transactions 

of, 49. 

Runes, The. Geo. Stephens, 55. 
Runic Monuments, Old Northern. Geo. 

Ruth, P Book of,' in Hebrew Text. Rev. C. H. 
H. Wright, 27. 

Sabatier, Auguste. Doctrine of the Atone 

ment, 10 ; Religions of Authority and the 

Spirit, 3. 

Sacerdotal Celibacy. Henry Chas. Lea, 21. 
Sacrifice of Education. Hon. A. Herbert, 52. 
Sadi. The Gtilistan (Rose Garden) of Shaik 

Sadi of Shiraz, 36. 
Sadler, Rev. Dr. Closet Prayers, 24 ; Prayers 

for Christian Worship, 24. 
Sailors' Horn Book. H. Piddington, 48. 
Saleeby, C. W. Individualism and Collec 

tivism, 29. 

Sang's Logarithms, 48. 

Saunders, T. B. Harnack and his Critics, 24. 
Savage, M. J. Beliefs about the Bible, 24. 
Sayce, Prof. A. H. Religion of Ancient 

Assyria, 14. 

Sayings of Jesus, The. Adolf Harnack, 12. 
Schloss, D. F. Methods of Industrial Re 

muneration, 54. 
School Teaching and School Reform. Sir O. 

Lodge, 40. 

Schrader. The Cuneiform Inscriptions, 8. 
Schreber, D. G. M. Medical Indoor Gym 

nastics, 48. 

Schroen, L. Seven-Figure Logarithms, 48. 
Schubert, Hans von. History of the Church, 3. 
Schurman, J. Gould. Ethical Import of 

Darwinism, 29 ; Kantian Ethics, 29. 
Science, Matter, and Immortality. R. C. 

Macfie, 21. 
Scott, Andrew. Lepeophtheirus and Lernea, 

46. 

Scott, E. F. Apologetic of the New Test., n. 
Scripture, Edward W., Ph.D. Studies from 

the Yale Psychological Laboratory, 30. 
Second Year Chemistry. Edward Hart, 44. 
Seeberg, R. Fundamental Truths of the 

Christian Religion, 12. 
Seger. Collected Writings, 49. 
Seven-Figure Logarithms. L. Schroen, 48. 
Severus, Patriarch of Antioch. Letters of, 25. 
Sharpe, Samuel. Bible, translated by, 15. 



Shearman, A. T. Symbolic Logic, 30. 
shah. 



Ed. 



Shihab Al Din. Futuh Al-Habas 

by S. Strong, 36. 
Short History of the Hebrew Text. T. H. 

Weir, 26. 

Silva Gadelica. Standish H. O'Grady, 41. 
Snellen's Ophthalmic Test Types, 49. 
Snyder, Harry. Soils and Fertilisers, 49. 
Social Gospel, Essays on the, n. 
Social Statics. Herbert Spencer, 31. 
Sociology, Principles of. Herbert Spencer, 30. 
Sociology, Study of. Herbert Spencer, 31, 
Soden, H. von, D D. Books of the New 

Testament, 10. 



Soils and Fertilisers. Snyder, 49. 
Soils. Vide Wiley's Agricultural Analysis, 50. 
Sonntag, C. O. A Pocket Flora ot Edin 
burgh, 49. 

Sorensen, S. Index to the Mahabharata, 36. 
Soul of Progress. Bishop Mercer, 21. 
Spanish Dictionary, Larger. Velasquez, 41. 



Spinal Cord, Topographical Atlas of. Alex. 

Bruce, M.A., etc., 43. 
Spinoza. Edited by Prof. Knight, 32. 
Spiritual Teaching of Christ's Life, Henslow, 18. 
Statuette, The, and the Background. H. B. 

Brewster, 28. 
Statutes, The, of the Apostles. G. Homer, 

25, 36. 

S tephen , Can on . Democracy and Character, 2 5 . 
Stephens, Geo. Bugge's Studies on Northern 

Mythology Examined, 55 ; Old Northern 

Runic Monuments, 55 ; The Runes, 55. 
Stephens, Thos., B.A., Editor. The Child 

and Religion, 10. 

Stereochemistry, Elements of. Hantzsch, 44. 
Stewart, Rev. C. R. S. Anglican Liberalism, 12. 
Stillman, T. B. Engineering Chemistry, 49. 
Storms. Piddington, 48. 
Strong, S. Arthur, ed. by. Shihab Al Din, 36. 
Study of the Saviour. Alex. Robinson, 24. 
Studies on Northern Mythology. Geo. 

Stephens, 55. 
Studies from the Yale Psychological Laboratory. 

Edward W. Scripture, Ph.D., 29. 
Sullivan, W. K. Celtic Studies, 41. 
Surgical Anatomy of the Horse. J. T. Share 

Jones, 45. 

Symbolic Logic. A. T. Shearman, 29. 
Synthetic Philosophy, Epitome of. F. H. 

Collins, 32. 
Syriac Chrestomathy. Bernstein and Kirsch, 

Syriac Grammar. Theodor Noldeke, 35. 
System of Synthetic Philosophy. Herbert 
Spencer, 30. 

Tayler, Rev. John James. Character of the 

Fourth Gospel, 25. 

Taylor, Rev. C. Dirge of Coheleth, The, 25. 
Taylor, Rev. Dr. J. Massoretic Text, 26. 
Ten Services and Psalms and Canticles, 26. 
Ten Services of Public Prayer, 26. 
Tennant, Rev. F. R. Child and Religion, 10. 
Tent and Testament. Herbert Rix, 23. 
Testament, Old. Canonical Books of, 3 ; Re 
ligions of, ii ; Cuneiform Inscriptions, 24 ; 

Hebrew Text, Weir, 26 ; Literature, 20. 
Testament, The New, Critical Notes on. C. 

Tischendorf, 26, 27. 
Testament Times, New. Acts of the Apostles, 

12; Apologetic of, ii ; Books of the, 10; 

Commentary, Protestant, 8 ; History of, 7 ; 

Luke the Physician, n ; Textual Criticism, 6 ; 
Test Types. Pray, 48 ; Snellen, 49. 
Text and Translation Society, Works by, 37. 



6 4 



I N DEX Continued. 



Theories of Anarchy and of Law. H. B. 

Brewster, 28. 
Theories of the Resurrection of Jesus Christ. 

James Marchant, 21. 

Thermometer, History of the. Bolton, 43. 
Thomas, Rev. J. M. L. A Free Catholic 

Church, 26. 

Thornton, Rev. J. J. Child and Religion, 10. 
Tischendorf, C. The New Testament, 26. 
Tower, O. F. Conductivity of Liquids, 49. 
Transactions of the Royal Dublin Society, 56. 
Transactions of the Royal Irish Academy, 56. 
Transactions ofthe Royal Societyof Edinburgh, 

56. 

Trenckner, V. Pali Miscellany, 35. 
Turpie, Dr. D. M'C. Manual of the Chaldee 

Language, 37. 

Universal Christ. Rev. Dr. C. Beard, 15. 
Universalism Asserted. Rev. Thos. Allin, 14. 
Upton, Rev. C. B. Bases of Religious Belief, 14. 
Urine Analysis, A Text-Book of. Long, 47. 

Vaillante, Vincent, 38. 

Various Fragments. Herbert Spencer, 31. 

Vega. Logarithmic Tables, 50. 

Veiled Figure, The, 55. 

Velasquez. Larger Spanish Dictionary, 41. 

Venable, T. C. Development of the Periodic 

Law, 50 ; Study of Atom, 50. 
Via, Veritas, Vita. Dr. Drummond, 13. 
Viga Glums Saga. Sir E. Head, 41. 
Vinaya Pitakam. Dr. Oldenberg, 37. 
Vincent, Jacques. Vaillante, 38. 
Virgin Birth of Christ. Paul Lobstein, 9. 
Vulgate, The. Henslow, 19. 
Vynne and Blackburn. Women under the 

Factory Acts, 55. 

Wallis, H. W. Cosmology of the Rigveda, 37. 
Was Israel ever in Egypt? G. H. B. Wright, 

27. 

Weir, T. H. Short History of the Hebrew 

Text, 26. 
Weisse, T. H. Elements of German, 41 ; Short 



Guide to German Idioms, 42 ; Systematic 

Conversational Exercises in German, 42. 
Weizsacker, Carl von. The Apostolic Age, 6. 
Weld, A. G. Glimpses of Tennyson, 55. 
Werner, E. T. C. Chinese, 32. 
Werner's Elementary Lessons in Cape Dutch, 

42. 

Wernle, Paul. Beginnings of Christianity, 4. 
What is Christianity ? Adolf Harnack, 5, 9. 
Wicksteed, Rev. P. H. Ecclesiastical Institu- 

tions of Holland, 26. 
Wiley, Harvey W. Agricultural Chemical 

Analysis, 50. 
Wilkinson, Rev. J. R. Anglican Liberalism, 

Williams, Right. Rev. W. L., D.C.L. Diction- 
ary of the New Zealand Language, 42. 

Williams, Right Rev. W. L., D.C.L. Lessons 
in Maori, 42. 

Wimmer, R. My Struggle for Light, 9. 

Women under the Factory Acts. Vynne and 
Blackburn, 55. 

Women's Suffrage. Helen Blackburn, 51. 

Woods, C. E. The Gospel of Rightness, 27. 

Woods, Dr. H. G. Anglican Liberalism, 12. 

Wright, Rev. C. H. H. Book of Genesis in 
Hebrew Text, 27 ; Book of Ruth in Hebrew 
Text, 27 ; Daniel and its Critics, 27 ; Daniel 
and his Prophecies, 27 ; Light from Egyptian 

Wright," G 2 . 7 'H. Bateson. Book of Job, 27 ; 
Was Israel ever in Egypt ? 27. 

Wright, W., and Dr. Hirsch, edited by. Com 
mentary on the Book of Job, 27. 

Wundt, Wilhelm. Outlines of Psychology, 32. 

Wysor. Metallurgy, 50. 

Yale Psychological Laboratory, Studies from, 
Yellow Book of Lecan, 42. 

Zoega, G. T. English-Icelandic Dictionary, 42. 
Zompolides, Dr. D. A Course of Modern 
Greek, 42. 






PRINTED BY NEILL AND CO.. LTD., EDINBURGH.