as we have it is only a product of individual wills. Any point of view which does not square with pure and simple individualism is, for him, either socialism or "socialistic." Now, one does not have to be a socialist in order to hold that society is more than the sum of the individuals composing it, or to hold that personal desires, thoughts, and motives give us only a partial insight into the formation and reformation of society. Dr. Hubbard's initial mysticism about the forces which destroy or build civilization is, indeed, a cloak which (unrealized by him) conceals a definite dogmatic position as to exactly what does control the situation. Over against his claim that limitation of the birth-rate is one of the individualistic devices which "make" our present world what it is, and "cause" the problem now pressing for solution, we would put the opposite thesis that the phenomenon is a by-product of institutional maladjustments, and will disappear when these evils are corrected. In like manner, we would oppose his reiterated assertion that, from the purely rational point of view, children are an encumbrance which nobody would desire (chaps. vi and vii).

It is not strange that a writer of Dr. Hubbard's persuasion should appeal to an "ultra-rational" theology on behalf of the integrity of existing property rights, as our sole guaranty of the "stability of civilization," and as our one defense against "the fate of empires." He is against the English "death duties" as a frontal attack upon the family institution (p. 98); and he advocates limitation of suffrage to the parents of legitimate children (p. 99). This book is an advance on Kidd's terminology without avoiding the vice of Kidd's method. Since the author has given us theology in terms of sociology we may be pardoned for suggesting that The Fate of Empires will be especially relished by bishops who voted against the Lloyd-George budget and the limitation of the Peers' veto.

CHICAGO, ILLINOIS

LOUIS WALLIS

BRIEF MENTION

OLD TESTAMENT

Die Schriften des Alten Testaments in Auswahl neu übersetzt und für die Gegenwart erklärt von Hugo Gressmann, Hermann Gunkel, et al. Lieferungen Göttingen: Vandenhoeck u. Ruprecht, 1912-13.

21-24.

M. 4.

320 pages.

In the first of these four parts, Haller completes Nehemiah and Ezra, gives a general introduction to the Priestly Code and document which he regards as Ezra's law, translates Joel and Habakkuk with accompanying notes, and makes a start

upon Zech., chaps. 9-14. All this is part of the literature of Judaism. In Parts 22 and 24, Gressman takes up the story of Israel in the desert at the episode of the feeding upon the quails and follows Israel into Canaan, leaving the story at Judg., chap. 15. In Part 23, Hans Schmidt presents the texts representing the work of Isaiah and Micah and begins upon the text of Zephaniah. The great merit of this work as a whole is that it arranges all its materials in a chronological order, so that the words of the prophets are read in the light of the historical occasions to which they were addressed. The attitude of all the contributors toward messianic and eschatological materials is much more generous to the early prophets than that of most recent commentators.

NEW TESTAMENT AND PATRISTICS

BLAKISTON, ALBAN. John the Baptist and His Relation to Jesus. With Some Account of His Following. London: Bennett, 1912. 273 pages. 6s. net. Altogether too little is known about the history of John the Baptist. Furthermore, there are various hints in the New Testament to the effect that his movement survived his death and exerted a more important influence in subsequent times than has commonly been supposed. Any attempt to get behind the authorities and reconstruct a history of John's career is commendable. But this undertaking is constantly attended by the danger of filling in lacunae from one's imagination. Blakiston has not escaped this temptation. As he reads the story of John's life, the Baptist at first preached the coming of Messiah without knowing what individual was to do the Messiah's work, but on seeing Jesus he became immediately convinced that the latter was the coming one. This recognition by John was in turn the cause of Jesus' belief in his own messiahship, but Jesus' mode of procedure was a disappointment to the Baptist and soon he came to doubt the accuracy of his earlier judgment. Then he began to preach anew lest Jesus should not be the real Messiah, and men should not be prepared for that great personage who was yet to come. Still John did not lose all confidence in Jesus and endeavored to force matters to an issue by definitely engaging in propaganda of a political nature, thus hoping to make Jesus claim official recognition. In the course of this work John incurred the displeasure of Antipas by endeavoring to persuade the latter, or to terrify him, into abdicating his throne in favor of the Messiah. The result was John's imprisonment and death. To Jesus the event came as a crushing blow, but the disciples of John continued to harbor the error which their Master had propagated, viz., a failure to understand the real character of Jesus' messiahship. Needless to say, the above reconstruction of the history cannot be fully substantiated by historical data.

FLETCHER, M. S. The Psychology of the New Testament. London: Hodder & Stoughton, 1912. xii+332 pages. $1.50.

The purpose of this work is to interpret the New Testament writers' psychological language in modern terminology. With this end in view an effort is first made to determine the meaning of the words "soul," "spirit," "heart," and "flesh." Then follows a study of the psychological experience of the early Christians. If the reader at this point expects a genetic investigation of the mental life of the first believers, he will be disappointed. The author's primary interest is in New Testament theology; so that his psychological investigations center about such topics as Jesus' sinlessness and unbroken communion with God, his teaching regarding God's fatherhood and

man's sonship, his conception of the kingdom, his miracles, and his teaching about immortality. Similarly traditional theological topics form the skeleton for a discussion of Paul's conversion, the spiritual condition of entrance into the new life, repentance, faith, and regeneration. Part III compares the Christian, the Jewish, the Greek, and the modern conceptions of personality. The author is familiar with modern writers, yet in the realm of religion he seems to be following the ways of the substancepsychology of earlier times instead of the modern functional conception. For him Christian experience appears to belong in a region by itself. While the experience of the ordinary man may be normally "acquired," that of the Christian apparently is "given." A "naturalistic system of scientific psychology" is thought to be inadequate for dealing with "the influence of God upon the mind of man." The first century A.D. witnesses not only a profound modification of ideas about man, but "a transformation of human nature itself," so that the Christian idea of personality is distinctive in recognizing man's "most intimate relation with the Divine Spirit from whence he originated and under whose personal influence and power he alone reaches his consummation in Christ." This volume contains many things of interest, but it still leaves large areas in the psychology of New Testament religion wholly untouched.

MILLIGAN, GEORGE. The New Testament Documents: Their Origin and Early History. (The Croall Lectures for 1911-12.) London: Macmillan, 1913. xx+322 pages. $3.50.

The book treats in light and popular fashion a number of interesting topics connected with the rise of the New Testament books. The first lecture, dealing with the original manuscripts, describes their outward form, the circumstances under which they were written, and the method by which they were delivered to their readers. Lecture II summarizes the results which a study of the non-literary papyri has contributed toward our understanding of the New Testament language. Lectures III and IV deal with the literary character of the New Testament writings. This is the least satisfactory part of the book, not only because it fails to discuss adequately the problem of the New Testament's relation to Hellenistic literary models of the day, as for example, the kinship between Paul's style and the diatribe of the Cynic-Stoic preachers, but also because of the halting position the author takes on questions of historical and literary criticism. Lecture V describes the manner under which the early Christian documents were circulated and preserved, while Lecture VI gives an account of their collection into a canon. Several valuable and interesting notes are appended, and twelve fine facsimilies illustrate important paleographical matters. Comprehensive indices complete the volume.

HAYES, D. A. The Most Beautiful Book Ever Written. The Gospel According to Luke. New York: Eaton & Mains, 1913. viii+183 pages. $0.75 net.

The modern man is approaching the Bible from a new angle of vision. His desire to become acquainted with the results of historical investigation should be nourished. The student of the Bible equipped with the necessary information and ability to write popularly upon biblical questions has a special mission to the laymen of today. The value of such a popular treatise is naturally in direct proportion to the

fidelity and care with which dependable historical conclusions are presented. Employing a Renan characterization of the Third Gospel as title, this booklet seeks to popularize Luke and his gospel. But the treatment is homiletical rather than historical. The reader notices the sermon atmosphere (see, for example, p. 33 or p. 130). We are too often in the realm of the conjectural and fanciful. The chronology requires revision. Much valuable information gleaned in recent years is lacking. It would do no harm to mention the source of the statistical information found on p. 94. In this age of the decline of classical study it is difficult to understand why the untutored person should be compelled to wrestle with a four-line Latin quotation. The study would gain much in value if the rhetorical emphasis were less prominent.

BILL, AUGUST. Zur Erklärung und Textkritik des 1. Buches Tertullians “Adversus Marcionem." (Texte und Untersuchungen zur Geschichte der altchristlichen Literatur, 38, 2.) Leipzig: Hinrichs, 1911. 112 pages.

M. 3.50.

It was the second-century apologists who first undertook a theoretical as distinguished from a practical refutation of heretical teaching, but their polemic writings have for the most part disappeared. From Tertullian, however, himself an apologist, we have anti-heretical writings which well illustrate this tendency, and none do so better than the first book Against Marcion. For while in his second book Tertullian champions against Marcion the Old Testament representation of the Creator God, and there deals largely with the Old Testament, in the first he attacks on general grounds Marcion's idea of a second, good God. This book therefore constitutes the most developed reasoned statement on the doctrine of God that has come down to us from early centuries. It is further of especial value for the light it throws upon the date of Marcion (chap. 19) and upon his idea of revelation. With these ideas in mind Bill has produced a critical study of the book, discussing in order its introduction, its argument for monotheism, and its view of revelation and the divine attributes. Bill incidentally takes up Kroymann's theory of double recensions of Books i and ii, and concludes that it is without foundation. A collection of fragments from Marcion, gathered out of Book i, constitutes a useful appendix to the work.

DIOBOUNIOTIS UND BEIS. Hippolyts Schrift über die Segnungen Jakobs. Hipployts Danielcommentar in Handschrift No. 573 des Meteoronklosters mit Vorwort von G. Nathanael Bonwetsch. Leipzig: Hinrichs, 1911. 60 pages.

In 1911 Constantine Diobouniotis of the University of Athens, who learned of the existence at the Meteora Convent in Northern Greece of a manuscript labeled "Irenaeus, Bishop of Lyons, On the Blessings of Jacob," undertook to secure from the monks a copy of the opening lines of the document in the hope that it might prove to be some unknown work of Irenaeus. It proved instead to be a part of Hippolytus' work On the Blessings of Jacob previously known through a Georgian manuscript at Tiflis and published in a German translation by Bonwetsch. The Georgian translation, however, was based upon an Armenian version and thus stood at two removes from the original Greek. Diobouniotis immediately proceeded to Meteora and copied the manuscript. At his suggestion Dr. N. Beis, who had been responsible for the first mention of the manuscript, visited Meteora and made an independent copy. On

the basis of these two copies Bels and Diobouniotis have now published the Greek text, hitherto lost, of this work of Hippolytus. In view of the secondary character of the Georgian version (the Armenian exists at Venice but has not been published), this discovery and prompt publication of the original Greek is especially notable. To it Diobouniotis appends excerpts from Hippolytus' Commentary on Daniel which are preserved in the same manuscript, a parchment codex of the tenth century.

HISTORY OF RELIGION

LEHMANN, E., ERMAN, A., et al. Die Religionen des Orients und die altgermanische Religion (Die Kultur der Gegenwart herausgegeben von Paul Hinneberg). Zweite Auflage. Berlin und Leipzig: Teubner, 1913. x+287 pages. M. 8.

This is a brief but useful survey of the history of religions written by competent scholars. Lehmann writes on the beginnings of religion and the religion of primitive people, Erman on the Egyptian religion, Bezold on Babylonia and Assyria, Oldenberg on India and Persia, Goldziher on Islam, Grünwedel on Lamaism, DeGroot on China, Florenz on Shintoism, Haas on Buddhism, Cumont on the oriental religions, and Heufler on the old German religions. For readers who wish authoritative information in brief compass it would be difficult to find a better book.

TAYLOR, L. R. The Cults of Ostia. ("Bryn Mawr College Monographs," Monograph Series, Vol. IX.) Bryn Mawr: Bryn Mawr College, 1913. vii+98 pages. $1.00.

This investigation, based upon ancient literary evidence and archaeological remains, brings together the information at present available regarding the pagan cults of Ostia and Portus. As would be expected the various popular deities of Greece and Rome are found to have been worshiped there at an early date. More striking is the fact that the cult of the emperors was established there even in the time of Augustus. The remains of the oriental cults, most of which were ultimately established at Ostia, are not of a very early date, not before the second and third centuries A.D.

MILLS, LAWRENCE. Our Own Religion in Ancient Persia. Chicago: Open Court Publishing Co., 1913. xii+193 pages. $3.00.

This book is not a unit, but a verbose and disorderly discussion of various topics in the religious history of ancient Persia. Many of the essays have been previously published and some of them several times. They have been supplemented from time to time until they are now a veritable patchwork. The first essay, which is the most interesting and which gives the book its title, expounds the likenesses of Judaism, and through it of Christianity, to Persian faith. These are found in the doctrine of God's transcendence, belief in angels and demons, and the preaching of a personal and universal judgment, with its accompanying heaven and hell. How are these similarities between Persia and Judaism to be explained? Mills is not content with the theory of straight, historical borrowing, since he wishes to believe these doctrines as held by Judaism and Christianity to be matters of inspiration. Hence he finds them to have been first revealed in Persia and then revealed in greater fulness to the Jews