literature left by the negative criticism, to establish his thesis that "it is not possible to account for the phenomena which the writings and history of St. Paul present to us, except upon the supposition of certain facts which are substantially those of the Gospels." (p. 6). In striking contrast with this critical situation is that revealed by Knowling's book. Thirty-six years of New Testament investigation have put some things seriously shaken in Leathes' time beyond dispute. The genuineness of the bulk of St. Paul's epistles is now acknowledged by the majority of critical scholars of all shades of opinion. The whole tone of the later lectures is full of confidence in the assured and positive results of study. The position of Christianity and the standing of the Christian documents at the opening of the twentieth century is far stronger than at the opening of the nineteenth. The general result of this period of careful investigation is well summed up in a quotation made by the author from contentio veritatis (Knowling, p 6). "When we pass to the Pauline epistles we find that the twentieth century opens with a very wide agreement as to their genuineness."

The reading of this book is a delight. Its comprehensive treatment of the literature of the subject, its critical independence, its keen and discriminating judgments of spiritual as well as of literary values, its logical balance and saneness, its summing up of assured and positive results, all serve to give us new confidence in the validity of the documents upon which our faith rests and in the ability of its advocates and exponents to meet the questions to which literary and historical studies constantly give rise.

LOUIS MATTHEWS SWEET.

A HISTORY OF THE REFORMATION. Thomas M. Lindsay, Principal of the United Free Church College, Glasgow, (Charles Scribner's Sons, New York, 1906. xvi, 528 pp. 6x81⁄2 in. $2.50 net. On sale by Irving S. Colwell, Auburn, N. Y.)

This is the third volume on Church History in the International Theological Library and amply deserves a place beside the scholarly works of Professors McGiffert and Rainy. Its title is somewhat misleading, It is not a history of the Reformation as a whole, but as its sub-title indicates, it is an account of " the Reformation in Germany from its beginning to the Religious Peace of Augsburg." It would appear that other volumes are to follow treating the Reformation in other lands.

To many readers the most valuable part of the book will be the introduction, nearly two hundred pages in length, setting forth in an admirable manner the conditions existing in Church and state and

society on the eve of the Reformation. This shows the Protestant revolt to have been a thing of many aspects and to have been long preparing in medieval Europe.

Dr. Lindsay's narrative of Luther's great work is marked by candor and freshness and vivacity. He keeps the reader in the main current of events and avoids extended discussion of matters of secondary importance, however interesting in themselves. The list of "sources" and later books" at the beginning of each chapter, the occasional footnotes and references and the very full chronological summary of the events of the Reformation period arranged upon a novel plan, add much to the value of the book to the student and detract nothing from its interest to the general reader. This history of the Reformation in Germany provokes comparison with the thick volume upon the same subject published by Professor Schaff a score of years ago, and indicates the encouraging progress that is being made in historical scholarship.

EDWARD W. MILLER.

JESUS AND THE PROPHETS. By Charles S. Macfarland, Ph. D., (Yale). G. P. Putnam's Sons, 1905. pp. xvi; 242. 51⁄2x8 in.

66

Reverent, scholarly, searching, sane, is this study of Jesus and the Prophets. The spirit in which the work is done commands the reader's interest from the outset. The thoroughness which marks earnest critical scholarship is evident in the careful arrangement and comparison of all the quotations from the prophetic books. It is not a mere compilation; the author has searched for himself. His conclusions with regard to the sources and texts of the quotations," and "Jesus' view of prophecy," and "Jesus' view of his Bible," are sane and suggestive, even if not in all respects convincing. The book is well worth a second or third reading and then a place among the ready reference volumes at the minister's right hand. If more of our active pastors could find time for careful critical work such as this, they would enrich their own pastorate, stimulate their thought life, and now and then add something of real and lasting value to the libraries of other men. Jesus and the Prophets is "an historical, exegetical, and interpretative discussion of the use of Old Testament prophecy by Jesus, and of his attitude towards it." It claims to be that, and it is that.

HARRY LATHROP REED.

A School of
Religious
Pedagogy

SEPTEMBER 10, 1906.

Auburn ought to have a School of Religious Pedagogy. It ought to have one for several reasons. One of the most obvious reasons is that the largest and most important activity of the Church today is its Sunday-school work, and there ought to be a school which would make adequate provision for the training of Sunday-school teachers. Another reason lies in the close relation between the teaching and preaching functions, so that to know how to teach is an important element in the equipment of knowing how to preach. Another reason lies in the admirable location of the Seminary for the requirements of such a School. A fourth reason is that this School would be at home in the spiritual and intellectual environment of this Seminary as it would be in few other places. A fifth reason appears in the fact that the school would find here in the million dollars now invested in the Seminary a substantial foundation on which to build. There are other reasons, but these are sufficient to sustain the emphatic statement at the beginning of the paragraph.

The Need for

Trained Teachers of Religion

Instruction in religion must be given the youth by the Church, if they are to have it at all. They will not get it in public schools and are getting less and less of it in the home. It must be provided for by the Church. Therefore the Church ought to have a well organized scheme for imparting religious knowledge. The pastor as chief teacher, should be an expert teacher, should know what good teaching is and should be able, either by his own direct work, as would be necessary in most parishes, or by a salaried helper as would be possible in a few instances, to secure good teaching, the best religious teaching for the children of his parish.