xx. 23, says that "the king of the Romans, as tradition teaches,

condemned John, witnessing for the truth, to the island of Patmos." If Georgios Hamartolos thus incorrectly refers to Origen as a witness to the martyrdom of John, less weight attaches to his professed reproduction of the statement of Papias.

293: Epiphanius: "Haer.," li.

294: See F. W. Worsley: "The Fourth Gospel and the Synoptists," 1909, pp. 174 f.

The "De Boor Fragment" contains the statement that "Papias, in the second book, says that John the Divine and James his brother were slain by the Jews."[295] This supports the statement of the ninth-century writer in regard to the second book of Papias, but the evidence, whether for the martyrdom of John by the Jews, or for the fact that John was put to death at the same time with his brother James, as is sometimes inferred, is exceedingly slight. Paul (Gal. ii. 9) speaks of John at a time usually identified with the Council at Jerusalem (Acts xv.), although Ramsay would identify it with Acts xi. 30, thus placing it immediately before the death of James (Acts xii. 2). The statement of Georgios that John lived in Ephesus at the time of Nerva also negatives this supposition. Of the slightly attested view that John was martyred at an early date, Dr. Dawson Walker remarks: "It is difficult to think that this latter hypothesis would have met with so great favour if it had not been such an effective instrument in excluding St. John from any possibility of being the writer of the Fourth Gospel."[296] The statements that John was put to death by the Jews may possibly be an inference from the prophecy, "The cup that I drink ye shall drink, etc." (Mark x. 39).

295: "Texte und Untersuchungen," v. 2, p. 170.

296: "Present Day Criticism," _Expositor_, March, 1912, p. 251. For the statement of a Syriac calendar (411 A.D.) commemorating "John and James the Apostles at Jerusalem" as martyrs on 27th December, see Allen and Grensted: "Introduction to the Books of the New Testament," 1913, p. 94.

(2) A mediating theory, based upon the well-known statement of Papias[297] in which a "presbyter" John may, with much probability, be distinguished from the Apostle of that name, does not deny the influence of the Apostle upon the construction of the Fourth Gospel, while its ultimate authorship is assigned to the "presbyter" John. The hypothesis of the two Johns rests upon the statement of Papias' fragment as interpreted by Eusebius; but Eusebius, while suggesting that the "presbyter" might have written the Apocalypse, indicates no doubt of the Apostolic authorship of the Gospel and the First Epistle. The possibility that there were two Johns, who were both in some sense disciples of the Lord (as Papias describes the "presbyter"), who both lived in Asia Minor, and who were both more or less concerned in the writing of the Fourth Gospel, cannot be denied. But it is also possible that Papias has been misinterpreted, and that, when he described the "presbyter" John, the disciple of the Lord, he had only the Apostle John in mind. In this case we should be freed from the necessity, involved in the theory of authorship we are considering, of supposing that the Apostle had a mysterious _alter ego_ of the same name, who was with him alike in Palestine and in Asia Minor, shared in a degree his authority and published the substance of his teaching, and so completely merged his personality in that of the Apostle that in the Gospel record no trace of a separate "presbyter" can be found, and there is no mention of the name of either John.

297: Eusebius: "Hist. Eccl.," iii. 39. "What was said ... by John or Matthew or any other of the Lord's disciples, and what Aristion and the Presbyter John, the disciples of the Lord, say." The argument for two Johns is based upon the fact that the name is mentioned twice and that different tenses are used.

The First Epistle, supposed to be a sort of supplement to the Gospel, is of importance in its bearing upon the question of authorship. As a recent writer says: "The persistent note of authority which is overheard, rather than heard, in the Epistles is the more impressive because it is only implied. St. John assumes that his authority is unquestioned and unquestionable by those Asians who are loyal to the Christian tradition. When we compare his letters with those of his younger contemporaries, we conclude that it was unquestionably because he was an Apostle."[298]

298: Rev. H. J. Bardsley: "The Testimony of Ignatius and Polycarp to the Authorship of 'St. John,'" _Journal of Theological Studies_, Vol. XIV, No. 56, July, 1913, p. 491.

Another mediating position, adopted by those who do not accept the full Apostolic authorship, is found in a theory of partition, which assigns a portion of the Gospel to the Apostle. The artistic unity of the Gospel and the qualities of style which distinguish it from other writings present a grave difficulty to any theory of partition. As a sort of half-way house it will scarcely be permanently tenable. Of Spitta's analysis, which assigns a part of the Gospel to the Apostle, it has been objected by a critic of more radical sympathies that such an admission places him outside the limits of scientific criticism.[299]

299: C. A. Bernoulli, in appendix to Overbeck's "Johannesevangelium," 1911, pp. 504, 505.

The stronghold of the evidence alike for and against the Johannine authorship is to be found in the facts of the Gospel itself. On the one hand a powerful argument, such as that which has been developed by Lightfoot and Westcott, can be drawn to show that the author of the Gospel must have been a Jew, a Jew of Palestine, a disciple of Jesus, one of the inner circle of disciples, and in fact none other than the "beloved disciple" himself. The internal facts of the Gospel are used in a different way by others to show that the Fourth Gospel differs so radically in scene, in the style of its discourses, and indeed in its entire portrait of Jesus, that it cannot be accepted as historical, or as the work of one of the disciples.

The difference in scene between the Galilean Gospels and the Jerusalem Gospel presents no great difficulty, but the crux of the problem is in the difference in style and subject matter. The Jesus of the Synoptics cannot, it is said, have spoken in the style of the discourses in John. Before this judgment can be accepted without qualification, several points deserve to be noticed. The difference in style is in part accounted for by the difference in subject matter and in the character of the audience. There are out-croppings of the Johannine style in the Synoptics, especially where the subject of discourse is similar. The passage, Matthew xi. 25-30, which, as we have seen, contains the essential teachings found in John xiv., is a notable illustration. The Jerusalem audience again was different from the Galilean audience. If it be said that when the Jesus of the Fourth Gospel speaks in Galilee (John vi.) He uses the same mystical style as when He speaks in Jerusalem, it should at least be considered that the discourse in Capernaum is not given as a sample of the usual synagogue preaching of Jesus. The scene clearly marks a crisis in the ministry, a crisis indicated in the other Gospels by the northern journey for retirement which immediately followed, but made more intelligible by the supposition that the Capernaum discourse was practically a clearer revelation to the Galilean audience of the consciousness of Jesus and the spiritual character of His work. When we recall that such expressions, familiar to John, as _Logos_, Lamb of God, propitiation for sin, are never placed by John in the mouth of Jesus, we have strong negative evidence that the discourses of Jesus in the Fourth Gospel are not the free composition of the author himself.

After all, the question of the style of the Fourth Gospel is not so important as that of its contents. Does it draw an essentially different picture of Jesus from that of the Synoptic writers, or does it help us to fill out and to interpret the Synoptic portrait? Two considerations of a general nature should be kept in mind. Ordinary readers of the Gospels in all ages have seen no lack of unity in the composite portrait of the four Gospels; and recent criticism has shown that even to the sharp sighted modern critic the harmony is so great that one who rejects the historical character of John's Gospel will also reject the Second Gospel, which was written from the standpoint that Jesus is the Son of God (so Bousset), and is to be distinguished from the Fourth Gospel in degree (_graduel_) rather than in essence. The aim of Mark, and there is no reason to doubt that he reaches his aim, is in fact the same as that of John, so far as concerns his desire that his readers may believe that Jesus is the Christ, the Son of God (John xx. 31).

If what the Synoptic Gospels say is true as to the words and the works and the claims and the consciousness of Jesus, then we should expect some such supplement as we find in John. We should expect either more or less than we find in the Synoptic Gospels. When we read of the Divine Voice at the baptism and the transfiguration, we ask, What did Jesus Himself conceive His relation to God to be? The full answer is in John. When we read, "Where two or three are gathered together in my name, there am I in the midst of them" (Matt. xviii. 20), we should expect fuller teaching on the relation of Jesus to the disciples. This we have in the last discourses in John. When we read in the Synoptists accounts of the teaching and the mighty works, we turn to John for the full description of the Teacher and Lord, and of the mighty Worker manifesting His glory. The Synoptic Gospels tell us of the authority of Jesus and of His office of judgment and of His founding a Church. In John we see the ground of His authority in His relation to God and in His mystical relation to the disciples. In the Synoptists we have the Last Supper and general prophecies of the future and commands for the guidance of the Church. We should expect some more intimate and personal revelation of His relation to the disciples, such as is furnished by the Johannine picture of the disciple whom Jesus loved, and in the words, "Woman, behold thy son" (John xix. 26, 27); and in the intimate discourse of John xiv.-xvi. When we read, once more, that Jesus often retired for prayer, but in the Synoptic Gospels have the record of only one or two of His petitions: "Remove this cup from me.... Thy will be done" (see Luke xxii. 42 and compare xxii. 32), we expect some such enrichment of our knowledge of the prayer-life of Jesus as is contained in John xvii.

The historical character of the Fourth Gospel is shown alike by the light which it throws upon the course of events in the public ministry and by the more subtle resemblances between John and the Synoptists, so different in emphasis and shading that John's account cannot well have been due to Synoptic tradition, and yet so much in agreement as to give confidence that the same course of events underlies both accounts. If we look at the outward course of events under the guidance of writers such as Askwith[300] or A. E. Brooks,[301] we see that John's picture of the earliest disciples in Judea may throw light upon the narrative of the call of the four (Mark i. 16 f.). The crisis in the ministry, indicated rather than explained in the Markan narrative, is more intelligible in the light of John vi. The hosannas of the Triumphal Entry into Jerusalem, as well as the settled determination of the rulers to put Jesus to death, can be better understood with the help of John's statements about Lazarus (see John xii. 9-11); and the accusation of the witnesses, "We heard him say I will destroy this temple" (Mark xiv. 58), and the weeping of Jesus over Jerusalem (Matt, xxiii. 37) are again more intelligible in view of the Johannine statements about the temple of His body (John ii. 20, 21), and the accounts of His frequent visits to Jerusalem.

300: "Historical Value of the Fourth Gospel," 1910. From the Synoptists, he says, we do not learn of disciples of the Baptist becoming disciples of Jesus. "But if the work of the Baptist was what the Synoptists declare it to have been, namely, to prepare the way for the Christ, it is hardly conceivable that this work, faithfully carried out, could have failed of this result--to supply disciples for Him" (p. 59).

301: "Historical Value of the Fourth Gospel," in "Cambridge Biblical Essays." The best explanation of the silence of the Synoptists upon the raising of Lazarus is still that given by Holdsworth, "Gospel Origins," p. 126: "Every missionary knows that to mention the names of converts in published accounts of their work among a people hostile to Christianity is fraught with peril to those who are mentioned.... The difficult question of the appearance in the Fourth Gospel of the raising of Lazarus finds its best explanation in an application of this rule.... Although the Synoptists record the saying of Christ that the name of the woman who broke the bottle of spikenard ... should be mentioned [or rather her deed] wherever the Gospel was proclaimed, that name was never mentioned by them." Long afterwards John mentions Mary's name.

Relationships of a more subtle kind may be found when John is compared with the Synoptic Gospels. (1) The relation of Jesus to His mother is the same in both. Compare Luke ii. 49, "Knew ye not that I must be in the things of my Father"; and John ii. 4, "Woman, what have I to do with thee?" The relation with His brethren is also the same, their right to influence Him not being admitted. (2) The causes of opposition are differently described, but are the same in principle. In both Mark ii. and John v., the charges against Him are those of blasphemy and Sabbath breaking, and in both cases are made in connection with the miracle of healing. His defense of His action in healing on the Sabbath day is the same in principle but different in detail. In both there is an _à fortiori_ argument: "How much then is a man of more value than a sheep!" (Matt. xii. 12); "If a man receive circumcision on the Sabbath ... are ye wroth with me because I made a man every whit whole on the Sabbath?" (John vii. 23). In both cases His action is defended by reference to His unique position, in the one case in His relation to God, "My Father worketh hitherto" (John v. 17); and in the other case in His relation to men, "The Son of man is lord even of the Sabbath" (Mark ii. 28). (3) The relation of Jesus to various classes of people as described by John is remarkably different in detail, but wonderfully similar in essence, when compared with the Synoptic record. In each with entire difference of scene and circumstance He meets with a woman that was a sinner, but the essentials of penitence and the public expression of gratitude are similar in both (Luke vii. 37 f.; John iv. 7 f.). No narratives could be more independent of each other than those of the conversation with Nicodemus in John iii., and with the rich young ruler in Mark x., yet in both cases the attitude of Jesus towards an influential and upright and religious man was the same. In spite of difference in language also, the words to Nicodemus, "Ye must be born again" (John iii. 7), do not differ in their radical demands from the words addressed to the ruler, "One thing thou lackest: go, sell whatsoever thou hast and come, follow me" (Mark x. 21).

The comparison might be continued indefinitely, but only to show that the picture of Jesus and of His relation to the Father, and to His disciples, to publicans and sinners, to the Pharisees, to women, and to the human race as Saviour and Judge, is so different in John that it cannot be due merely to the influence of the Synoptic tradition, and yet so identical in substance that it cannot possibly, with any regard for literary probabilities, have been the free invention of the writer.

It is generally agreed that the writer of the Fourth Gospel took for granted in his readers an acquaintance with the narrative or the tradition of the Synoptic Gospels. He would not have written unless he had some new light to throw upon the figure of Jesus, or some deeper insight into His personality and work. The photograph and the portrait may not perhaps agree in their mechanical measurements, but to one who knows the subject the portrait may reproduce the original as faithfully, and even more adequately, than does the photograph. Each is useful for its own purpose, but both together are needed to give us the body and the soul, the exact features and the expression, the total impression of the personality.

The criticism of the Gospels has thrown the figure of Jesus into strong relief, not only against the background of His time, but against the background of humanity in general. In its recent developments, it has left us practically with the choice between the Christ of the four Gospels or a shadowy figure to be found in none of them. The true historical Jesus that criticism has brought before us is clad in the coarse garments of Galilee, but with the glory of the only-begotten of the Father, full of grace and truth.

The searchlight of modern knowledge is the fierce light that beats upon the throne. As nature and the human soul and the relationships of thought and the phenomena of religion and the book of revelation are more fully studied, the majesty and beauty of the central Figure in history is more clearly revealed. Each age sees a new glory in Jesus Christ. "It is one of the evidences of the moral greatness of Jesus," says Peabody, "that each period in Christian history, each social or political change, has brought to view some new aspect of His character and given Him a new claim to reverence." The modern age sees in Him and in His Cross of love and sacrifice the guide and inspiration of its ethical and social advance. It sees in Him and in His Cross the solution, so far as ultimate solution may be possible, of its deepest intellectual problems. It sees in Him not merely a Guide and a Revealer, but a Redeemer from sin and the Giver of Eternal Life.

Bibliography of Recent Important Works

_For Chapter I_

HARNACK, A. Das Wesen des Christentums, 1900, 2d ed., 1908; What is Christianity? 1901, 2d ed., 1910. Sprüche und Reden Jesu, 1907; The Sayings of Jesus, 1908.

Aus Wissenschaft und Leben, 2 vols., 1911.

LOISY, A. L'Évangile et l'Église, 3d ed., 1904; The Church and the Gospel, 1903.

BOUSSET, W. Was wissen wir von Jesus? 1904.

Kyrios Christos; Geschichte des Christusglaubens von den Anfängen des Christentums his Irenæus, 1913.

SCHUMACHER, H. Die Selbstoffenbarung Jesu bei Mat 11, 27 (Luc 10, 22), 1912 (Freiburger Theologische Studien, Heft 6).

SCHWEITZER, A. Von Reimarus zu Wrede, 1906; The Quest of the Historical Jesus, 1910.

DREWS, A. Die Christusmythe, 4th ed., 1911; The Christ-Myth, 3d ed., 1910.

WARFIELD, B. B. The Lord of Glory, 1907; and recent articles in theological reviews.

THORBURN, T. J. Jesus the Christ: Historical or Mythical? 1912.

_For Chapter II_

Darwin and Modern Science. Edited by A. C. Seward, 1909. Anniversary Volume by Various Authors.

Fifty Years of Darwinism, 1909. Anniversary Volume by Various Authors.

WEISMANN, A. The Evolution Theory, 2 vols., 1904.

WALLACE, A. R. The World of Life, 1911. Man's Place in the Universe, 3d ed., 1905.

MORGAN, T. H. Evolution and Adaptation, 1908.

HENDERSON, L. J. The Fitness of the Environment, 1913.

THOMSON, J. A. The Bible of Nature, 1908.

MERX, J. T. History of European Thought in the Nineteenth Century. Vol. II, 1903.

HERBERT, S. First Principles of Evolution, 1913.

_For Chapter III_

JAMES, W. Varieties of Religious Experience, 1903. The Will to Believe, and Other Essays in Popular Philosophy, 1902.

STARBUCK, E. D. The Psychology of Religion, 1900.

AMES, E. C. The Psychology of Religious Experience, 1910.

LEUBA, J. H. A Psychological Study of Religion, 1912.

PRATT, J. B. The Psychology of Religious Belief, 1907.

STEVENS, GEORGE. The Psychology of the Christian Soul, 1911.

ROYCE, J. The Sources of Religious Insight, 1912.

BEGBIE, H. Twice-Born Men, 1909.

JASTROW, JOSEPH. The Subconscious, 1906.

COE, GEORGE A. The Religion of a Mature Mind, 1902.

HALL, G. STANLEY. Adolescence, 1904.

_For Chapter IV_

BERGSON, HENRI. L'Évolution Créatrice, 7th ed., 1911; Creative Evolution, 1911.

LEROY, EDOUARD. The New Philosophy of Henri Bergson, 1913.

EUCKEN, RUDOLF. Der Wahrheitsgehalt der Religion, 3d ed., 1912; The Truth of Religion, 2d Eng. from 3d German ed., 1913.

Können wir noch Christen sein? 1911; Can We Still Be Christians? 1914.

JONES, W. TUDOR. An Interpretation of Rudolf Eucken's Philosophy, 1912.

HERMANN, E. Eucken and Bergson: Their Significance for Christian Thought, 1912.

GIBSON, W. R. BOYCE. Rudolf Eucken's Philosophy of Life, 3d ed., 1912.

WARD, JAMES. The Realm of Ends, 1911.

ROYCE, JOSIAH. William James and Other Essays, 1911.

The Problem of Christianity, 2 vols., 1913.

_For Chapter V_

CLEMEN, CARL. Religionsgeschichtliche Erklärung des Neuen Testaments, 1909; Primitive Christianity and Its non-Jewish Sources, 1912.

Der Einfluss der Mysterienreligionen auf das älteste Christentum, 1913.

REITZENSTEIN, R. Poimandres: Studien zur griechisch-ägyptischen und frühchristlichen Literatur, 1904. Die Hellenistische Mysterienreligionen, 1910.

CUMONT, F. Les Religions Orientales dans le Paganisme Romain, 2d ed., 1909; The Oriental Religions in Roman Paganism, 1911.

KENNEDY, H. A. A. St. Paul and the Mystery Religions, 1913.

MEAD, G. R. S. Thrice Greatest Hermes, 3 vols., 1906.

FOWLER, W. WARDE. The Religious Experience of the Roman People, 1911.

MACKENZIE, W. D. The Final Faith, 1910.

MARETT, R. R. The Threshold of Religion, 1914.

Religionsgeschtliche Volksbücher, begun in 1904.

_For Chapter VI_

ORR, JAMES. The Problem of the Old Testament, 1906.

HARNACK, A. Beitrage zur Einleitung in das Neue Testament: I. Lukas der Arzt, 1906 (Luke the Physician, 1907); II. Sprüche und Reden Jesu, 1907 (The Sayings of Jesus, 1908); III. Die Apostelgeschichte, 1908 (The Acts of the Apostles, 1909); IV. Neue Untersuchungen zur Apostelgeschichte und zur Abfassungszeit der Synoptischen Evangelien, 1911 (The Date of the Acts and of the Synoptic Gospels, 1911).

RAMSAY, SIR W. M. Pauline and Other Studies in Early Church History, 1906.

KOCH, HEINRICH. Die Abfassungszeit des lukanischen Geschichtswerkes, 1911.

SANDAY, W. (ED.). Studies in the Synoptic Problem, 1911. The Criticism of the Fourth Gospel, 1905.

STANTON, VINCENT H. The Gospels as Historical Documents, Part II, The Synoptic Gospels, 1909.

HOLDSWORTH, W. W. Gospel Origins: A Study in the Synoptic Problem, 1913.

HAWKINS, SIR JOHN C. Horæ Synopticæ, 2d ed., 1909.

MOFFATT, JAMES. An Introduction to the Literature of the New Testament, 1911.

ALLEN, W. C. and GRENSTED, L. W. Introduction to the Books of the New Testament, 1913.

DRUMMOND, JAMES. An Inquiry Into the Character and Authorship of the Fourth Gospel, 1904.

BACON, BENJAMIN W. The Fourth Gospel in Research and Debate, 1910.

WORSLEY, F. W. The Fourth Gospel and the Synoptists, 1909.

SCHAEFER, ALOYS. Enileitung in das Neue Testament, 1913.

Index

Abbot, Ezra, 228

Absolute, the, 125, 127, 147, 162

Activism, 138, 139

Acts of the Apostles, credibility of, 206-210, 215-216; authorship of, 209; date of, 210-215

Adolescence and conversion, 107-110

Adonis, 166

Allen, Grant, 58

Allen and Grensted, 232

Ames, E. C., 115, 117

Arrhenius, S. A., 76

Askwith, E. H., 238

Atonement, 157-160

Augustine, 93, 94, 98-99, 110

Bacon, B. W., 35

Baldwin, J. M., 63

Bardsley, H. J., 233

Bartlett, J. V., 219

Bateson, W., 65

Baur, F. C., 203, 204, 217

Begbie, H., 96

Bergson, H., 62, 63, 69, 73, 127-137, 146, 163

Bernoulli, C. A., 234

Booth, M., 144

Bousset, W., 20, 35, 38, 40-42, 46, 48, 174-176, 184, 188, 222, 223

Brooks, A. E., 238

Brooks, Phillips, 29

Browning, R., 162

Buddhism, 170

Carlyle, T., 43, 119

Carter, J. B., 96

Cheyne, T. K., 168

Christian experience, 53, 144; evidence of, 122-124

Christianity, essence of, 15, 26, 27, 54; of the New Testament writers, 16-21; primitive and Pauline, 21-26; of Jesus and Paul, 26-34; doctrinal, 52, 54-55, 157-158; Eucken's relation to, 142-145; what is vital in, 156-158; and ancient religions, 165-193; and modern religions, 193-197

Christology, 161, 162, 175; of Paul, 15, 23; of Mark, 20, 223, 236; of Jesus, 35-44; and ethics, 28-35

Clemen, C., 168, 170, 181, 187, 189

Clifford, W. K., 93

Coe, G. A., 90

Confucius, 167-168

Conklin, E. A., 79

Conversion, 96-99, 107-110, 123

Copernicus, 60, 85

Creed, J. M., 189

Cumont, F., 178, 180

Darwin, C., 56, 85, 129

Darwinism, see Evolution

DeBoor fragment, 231

Deissmann, A., 172, 176

Dewey, J., 127

Dobschütz, E. von, 42, 53-54, 182

Drews, A., 45, 46, 48, 50

Driesch, H. A. E., 70

Drummond, Henry, 89

Drummond, James, 228

Edwards, Jonathan, 89, 122

Eigenmann, C. H., 62

Eimer, G. H. J., 63

_Élan vital_, see Vital impulse

Eliot, C. W., 197

Emerson, R. W., 58, 89

Emperor, worship of, 172-177

Environment, fitness of, 60, 68-69

Ephesians, epistle to, 204

Epigenesis, 73-75, 81, 83

Epiphanius, 229

Ethics, of Jesus and Paul, 27-35; Christian, 51

Eucken, R., 33, 91, 137-146, 163

Eusebius, 232

Evolution, 56; as unfavourable to religion, 57-58; as favourable to religion, 59-60; and the Copernican theory, 60-61; method of, 61-66; meaning of, 66-82; and design, 66-73; and theism, 82-85; creative, 127-136

Faith, salvation by, 102, 104

Finalism, 132-134

Fletcher, M. S., 116

Forrest, D. W., 122

Fowler, W. Warde, 192

Fox, George, 107, 118

Franckh, 170

Frazer, J. G., 46

Georgios Hamartolos, 230, 231

Goethe, 228

Gospel, the double, 25, 53-54

Grace, 159-161

Gregory, E. L., 122

Grützmacher, R. H., 171

Haeckel, E., 58, 139

Hale, E. E., 101

Hall, G. S., 107

Harnack, A. von, 18, 25, 26, 27, 37, 38, 52, 53, 188, 207-211, 215, 216, 225

Hartmann, E. von, 128

Hase, K. A., 39

Hatch, E., 183

Hawkins, Sir J. C., 208, 211, 219, 221

Headlam, A. C., 204

Headley, F. H., 83

Hegel, 146-162

Heitmüller, W., 182

Henderson, L. J., 68, 69

Herbert, S., 65

Heredity, 61

Hermas, Shepherd of, 185, 190-192

Hermes, 189-192

Hermetic literature, 185-188, 189

Höffding, H., 121

Holdsworth, W. W., 221, 223, 238

Holtzmann, H. J., 214

Hügel, Baron F. von, 73

Huxley, T. H., 67, 85

Immortality, 59, 129, 130, 141, 152-154

Incarnation, 157, 162-163

Inge, W. R., 90

Intellectualism, 140

Ishtar, 171

Jackson, H. L., 224

James, William, 89, 90, 92, 100, 102, 104, 111-114, 119-120, 122, 125, 137

Jastrow, J., 102, 111

Jesus Christ, passion, 16-20, 41-42; resurrection, 16-18, 25, 143; person, 20; authority, 31-32; character, 31, 43-44, 51; liberal view of, 44-49, 143-144; mythical view of, 45-47

John, Gospel of, 227-242; authorship of, 228-229; external evidence, 229-233; internal evidence, 234-238; historical value, 238-242

Josephus, 211, 213-215

Justin, 170

Kalthoff, A., 22

Kant, 146, 152

Kelvin, Lord, 76

Kennedy, H. A. A., 180, 182, 188

Kidd, B., 58, 90

Kingsley, Charles, 59

Koch, H., 211-212

Kyrios-title, 174-177

Lake, K., 25

Lamarck, 63

Lang, A., 229

Langlois and Seignobos, 227

Law, R., 107

Lemme, L., 36

LeRoy, E., 132

Leuba, J. H., 115

Lightfoot, Bishop J. B., 190, 228, 234

Lodge, Sir O., 69, 86

Loeb, J., 76

Logia, see Q

Loisy, A., 37, 73, 177

Lowell, J. R., 197

Loyalty, religion of, 156-158

Luther, 99, 110

Lyell, Sir Charles, 56

Macalister, A., 68

Mark (Gospel), priority of, 217, 223, 225; use of Q, 220; different editions of, 220; secondary elements in, 221-223

Materialism, 96, 126, 163

Mead, G. R. S., 189, 190

Mechanism, 66, 68-69, 72, 83, 131

Messiah, 44, 47-48

Metempsychosis, 152-155

Missions, Christian, 193-197

Moffatt, J., 211

Mohammedanism, 144-145, 196

Morgan, C. Lloyd, 63

Morgan, T. H., 65

Mystery religions, 177-186, 189

Mysticism, 120-122

Nägeli, K. W., 63

Naturalism, 125, 136, 137, 139

Neo-Platonism, 189

Newman, Cardinal, 73

Newton, 56, 86

Nicoll, Sir W. Robertson, 216

Nietzsche, F., 128

Noyes, Alfred, 74, 80

Origen, 169, 230

Origin, of life, 75-78; of man, 78-79

Orr, J., 202

Osborn, H. F., 62, 63

Osiris, 167

Ostwald, W., 69, 77

Overbeck, F., 234

Paley, W., 67, 207

Pampsychism, 153-155

Pantheism, 50, 84, 121, 142, 178

Papias, 231, 232, 233, 234

Patton, Francis L., 216

Paul, founder of Christianity, 21; and the primitive apostles, 22-26; and Jesus, 26-35; conversion of, 98-99, 110, 227

Pauline Epistles, 203-205

Peabody, F. G., 242

Pearson, K., 76

Petersen, E., 171

Philip of Side, 230

Philo, 170, 189

Plato, 108, 169, 178

Plummer, A., 34, 36

Pluralism, 128, 146-153

Poimandres, 185-187, 189-192

Pragmatism, 119-120, 122, 127, 139, 146

Pratt, J. B., 104, 111

Preformation, 73, 80, 82

Priene inscription, 172

Psychology of religion, its founders, 89; an aid to Christian faith, 91

Q (Quelle), 30, 218, 219, 220, 225

Ramsay, Sir W. M., 202, 205-208, 212-213, 231

Ransom, 19, 35

Rashdall, H., 159

Reinach, S., 46

Reitzenstein, R., 181, 185-191

Religion, normality of, 86, 92-96; power of, 96-100; and disease, 106, 107; and sex, 107-110; and the subconscious, 111-114; and society, 115-119; universal, 140; characteristic, 140-141

Religious experience, its physchology, 92, 105; its metaphysical implicates, 105, 106, 115, 119-122

Renan, E., 46, 58

Robertson, J. M., 47

Robinson, H. W., 123

Romanes, G. J., 59, 71, 93

Royce, J., 78, 89, 100, 103, 114, 146, 156-163

Sacraments, 180-182, 184-185

Salvation, need of, 100-102; way of, 102-105

Sanday, W., 35, 39, 111, 220

Schäfer, Sir E. A., 77, 86

Schiller, F. C. S., 127

Schmiedel, P. W., 46, 219

Schopenhauer, 128

Schürer, E., 214

Schumacher, H., 37

Schweitzer, A., 21, 22

Selection, natural, 57, 63; germinal, 63

Shaler, N. S., 61

Simpson, P. C., 123

Sin, 100, 102, 158-159

Smith, W. B., 46

Socrates, 43

Spiritual life, 140, 142-144

Spitta, F., 234

Stanton, V. H., 209

Starbuck, E. D., 89, 90, 97, 101, 103, 107, 112

Stevens, G., 98, 110

Stier, 217

Storrs, R. S., 200

Strauss, D. F., 45, 49

Subconscious, 111-114

Synoptic problem, 216-227

Teleology, 66-68

Theism, 50, 126, 137, 141, 147-150, 153, 155

Thomson, J. A., 70, 80

_Titanic_ disaster, 94-95

Tübingen school, see Baur

Uhlhorn, G., 97, 179

Underhill, A., 90

Variation, laws of, 62-63

Vaughan, C. J., 227

Vergil, Eclogues of, 173, 192

Virgin Birth, 170-173

Vital impulse, 60, 63, 128-129, 131, 133, 136-137

Voltaire, 86

Vries, de, 62, 63

Walker, Dawson, 207, 212, 231

Walker, H. H., 99

Wallace, A. R., 61, 67, 69, 80

Ward, James, 73, 116, 146-155, 163

Warschauer, J., 167

Weinel, H., 182

Weismann, A., 63-65, 76

Weiss, J., 50

Wendling, E., 35

Wendt, H. H., 181

Wernle, P., 24

Westcott, Bishop B. F., 162, 234

Whetham, W. C. D. and C. D., 87

Worsley, F. W., 230

Wrede, W., 20

Wright, A., 207

Wright, W. K., 100

Zahn, T., 192

Zinzendorf, Count, 97

_Printed in the United States of America_

SERMONS--LECTURES--ADDRESSES

_JAMES L. GORDON, D.D._

All's Love Yet All's Law

12mo, cloth, net $1.25.

"Discloses the secret of Dr. Gordon's eloquence--fresh, and intimate presentations of truth which always keep close to reality. Dr. Gordon also seems to have the world's literature at his command. A few of the titles will give an idea of the scope of his preaching. 'The Law of Truth: The Science of Universal Relationships'; 'The Law of Inspiration: The Vitalizing Power of Truth'; 'The Law of Vibration'; 'The Law of Beauty: The Spiritualizing Power of Thought'; The Soul's Guarantee of Immortality."--_Christian Work._

_BISHOP FRANCIS J. McCONNELL_ _Cole Lectures_

Personal Christianity

Instruments and Ends in the Kingdom of God. 12mo, cloth, net $1.25.

The latest volume of the famous "Cole Lectures" delivered at Vanderbilt University. The subjects are: I. The Personal in Christianity. II. The Instrumental in Christianity. III. The Mastery of World-Views. IV. The Invigoration of Morality. V. The Control of Social Advance. VI. "Every Kindred, and People, and Tongue."

_NEWELL DWIGHT HILLIS, D.D._

Lectures and Orations by Henry Ward Beecher

Collected by Newell Dwight Hillis. 12mo, net $1.20.

It is fitting that one who is noted for the grace, finish and eloquence of his own addresses should choose those of his predecessor which he deems worthy to be preserved in a bound volume as the most desirable, the most characteristic and the most dynamic utterances of America's greatest pulpit orator.

_W. L. WATKINSON, D.D._

The Moral Paradoxes of St. Paul

12mo, cloth, net $1.00.

"These sermons are marked, even to greater degree than is usual with their talented preacher, by clearness, force and illustrative aptness. He penetrates unerringly to the heart of Paul's paradoxical settings forth of great truths, and illumines them with pointed comment and telling illustration. The sermons while thoroughly practical are garbed in striking and eloquent sentences, terse, nervous, attention-compelling."--_Christian World._

_LEN G. BROUGHTON, D.D._

The Prodigal and Others

12mo, cloth, net $1.00.

"The discourses are vital, bright, interesting and helpful. It makes a preacher feel like preaching once more on this exhaustless parable, and will prove helpful to all young people--and older ones, too. Dr. Broughton does not hesitate to make his utterances striking and entertaining by the introduction of numerous appropriate and homely stories and illustrations. He reaches the heart."--_Review and Expositor._

BIBLE STUDY, DEVOTIONAL, Etc.

_A. T. ROBERTSON, D.D., LL.D._

Studies in the New Testament

A Handbook for Bible Classes in Sunday Schools, for Teacher Training Work, for use in Secondary Schools and Colleges. 12mo, cloth, net 50c.

_In it are no references to books of any kind outside the Bible._ With the help of the maps and a New Testament one can study this work _with no other books in hand_.

_REV. JOSEPH T. GIBSON, D.D._

=Jesus Christ=: The Unique Revealer of God

8vo, cloth, $1.50.

The author has sought to see, and aid others in seeing Jesus Christ as He is presented in the Scriptures. He has compiled a "Life" neither critical nor iconoclastic, but designed for those who regard the Word of God as being not only the infalliable guide to faith and duty, but the authentic chronicle of the earthly life of our Lord. Dr. Gibson has harmonized the Gospels and from them constructed a graphic narrative which, contrives, to re-limn an old picture with freshness and charm.

_REV. GEO. H. YOUNG, M.A._, _Ass't. Prof. Rhetoric and Public Speaking, Colgate University_

The Illustrative Teachings of Jesus

The Parables, Similies and Metaphors of Christ. 12mo, cloth, net $1.00.

"A most readable and practical treatment of the methods of the Master for the general Bible student and Christian worker. A valuable contribution to one's conception of Jesus as the 'Teacher come from God,' and revealing in life, content of instruction and method of presentation the will of the Father."--_Review and Expositor._

_W. BEATTY JENNINGS, D.D._

The Social Teachings of Christ Jesus

A Manual for Bible Classes, Christian Associations, Social Study Groups, etc. 16mo, cloth, net 50c.

In a series of twenty studies, the teachings of Jesus are applied to specific social sins and needs of to-day, such as poverty, pleasure, war, the drink traffic, etc., and shown to be the sure and only solution of the problems of society.

_ROBERT FREEMAN_

The Hour of Prayer

Helps to Devotion When Absent from Church. 12mo, cloth, net 75c.

"A volume of reverent purpose designed especially for those who wish some form of Sunday observance, or who, by stress of circumstances, are prevented from attending services in the churches. To shut-ins, mothers with young children, nurses and others who are unable to attend public worship, the book will particularly appeal."--_Buffalo Express._

Transcribers Note: P 156 Home-land changed to homeland P 12 The Theistic Infer enc changed to The Theistic Inference