Price $1*50 Per Year Single Copies 5 CentsUniversity RecordCHICAGOZbe University ot Gbicaao ipreesVOL. I., NO. 27. PUBLISHED EVERY FRIDAY AT 3 P.M. OCTOBER 2, 1896,Entered in the post office Chicago, Illinois, as second-class matter.CONTENTS.I. "Modern Tendencies in TheologicalThought." By President AugustusH. Strong, D.D., LL.D. - - - 369-377II. Official Notices - 377-379III. Official Reports ----- 379IV. Religious - - - - -- 379V. Current Events ----- 379VI. The Calendar 380Modern Tendencies in Theological Thought.*PRESIDENT AUGUSTUS H. STRONG, D.D., LL.D.Mr. President, Gentlemen of the Trustees andFaculty, Members and Friends, op the University of Chicago :I salute this great new institution, this infant Hercules, the achievements of whose cradle promisesuch wonders to come. The breadth of conceptionwhich determines its policy is no less admirable thanthe solidity of its material foundations. Whateverthe term university may originally have meant, it hascome to designate a collection of schools whichteaches the whole circle of the sciences and is hospitable to all knowledge. There was a time when Theology was counted the Queen of the Sciences, andwas granted the central and commanding place amongthe various disciplines. Though that day is past, andthe right of theology to lord it over the world is-now as passionately denied as it was once passionatelymaintained, the greatest universities have never donesuch discredit to the higher nature of man as to shuttheology out. The Register of The University ofChicago is witness that in your judgment theologyhas at least her equal claim to a hearing at the bar ofenlightened reason. Her main contentions, howeversuspected and questioned they may be, still havepower to awaken the deepest interest. Great movements in the world of faith have importance for us all.They have their influence not only upon practical lifebut upon all other realms of knowledge. I trustthen that I do not transcend the proprieties of thisnotable academic occasion, when I take for my theme:Recent Tendencies in Theological Thought.Suffer a single word of preliminary statement withregard to the point of view from which my observations are conducted. Theology claims to be a sciencebecause it is the recognition, classification, and interpretation, by reason, of objective facts concerningGod and concerning God's relations to the universe.Theology, however, is a product of reason, not in thenarrow sense of mere reasoning, but in the largersense of the mind's whole power of knowing. Man* An address delivered at the Convocation of The University of Chicago, October 1, 1896.370 UNIVERSITY RECORDdoes not consist of intellect alone ; and, paradoxicalas it may seem, man does not know with the intellectalone. States of the sensibility are needed to knowmusic ; a feeling for beauty is requisite to any understanding of plastic art ; and the morally right is notrightly discerned except by those who love the morallyright. In a similar way there are states of the affections which are necessary to know God. It is the purein heart that see God. He that loveth God knowethGod — and this is the doctrine of Immanuel Kant :"This faith of reason," he says, "is founded on theassumption of moral tempers." If one were absolutelyindifferent to moral laws, he continues, religioustruths " would still be supported by strong argumentsfrom analogy, but not by such as an absolutely skeptical bent might not be able to overcome."Theology is based upon faith, but theology stillclaims to be a science, because faith is not speculationor imagination, but the act of the integral soul, theexercise of reason in this larger sense. Faith is notonly knowledge, — it is the highest knowledge;because it is the insight not of one eye alone, but ofthe two eyes of the mind, intellect on the one hand,and love to God on the other. With one eye you cansee an object as flat ; but, if you wish to see round itand get the stereoptic effect, you must use two. It isnot the theologian, but the undevout astronomer,whose science is one-eyed, and therefore incomplete.Faith brings us in contact with, and gives us understanding of, realities which to mere sense alone are asif they were not. The errors of the rationalist are theerrors of defective vision. What he cannot see hedeclares to have no existence, and what he does seelacks truth and proportion. A woman of rank oncesaid to Turner, the painter, that she could not see innature such effects as he depicted upon his canvas.The artist only replied : "Ah, madame, don't you wishyou could !" He had a sense of beauty which shehad not. So the Scripture speaks of the eyes of theheart, and intimates that they must be enlightened,before we can come to a knowledge of religious truth.Now theology is in large part the effort to justifyto the one eye what was originally seen by the two ;or, in other words, to find rational confirmation andexplanation of the facts certified to us by faith. It isnot wonderful, it is only natural, that, with this twofold origin of our religious knowledge, there should beat different times a predominance of the one elementover the other. Insight at one time overtops logic,and logic at another time overtops insight. For thisreason the history of theological thought is, like thehistory of thought in general, a history not of rectilinear but of spiral progress. Excessive confidence in one source of knowledge provokes revolt. Advocacyof the other goes to the extent of utter denial of thefirst. The next generation comes back to the elementthat had been denied, but grasps it now more intelligently, in an organic synthesis with truth gotten fromthe other source. But theology stands now on a higherplane than it did before. It not only sees with botheyes, but the astigmatism that saw things double iscorrected, and it is perceived that a true science isinseparable from religion.It is, I believe, in the interest of no sect or school,but only in the interest of simple scientific truth, thatI speak today of recent tendencies of theologicalthought. I call your attention to them because theelement of truth in them gives to them a certainvalue, though the element of error needs to be eliminated if we would get from them an unqualified resultof good. We must acknowledge that the exaggerations of mediaeval and of post-Reformation theology,and its pretense to a knowledge beyond what is written, have by a natural reaction given place to aquestioning of much that is true and fundamental.Gnosticism has given place to agnosticism, not somuch with regard to the existence of God as withregard to the person and work of Christ. The rawsailor who was ordered to steer toward the north-starwas found to have lost his course and to be drivinghis vessel toward quite a different quarter of theheavens, but his excuse was that he " had sailed bythat star." Current theology for the last twentyyears in Germany, and now at length in this country,has sailed by the pole-star that used to guide it — thedeity and atonement of our Lord — and it becomes aserious question whether the star has changed itsplace or whether theology has gotten off its propertrack.Though this theology presents a conception of ourLord quite new to this generation, its watchwordnevertheless is : " Back to Christ." This phrase expresses a revolt from the old orthodoxy, and at thesame time suggests a reason for the result. Super-naturalism on the one hand and dogma on the otherare held to be accretions, if not excrescences, uponoriginal Christianity. Science, it is thought, muststrip off these integuments and go back to the earlierJesus, who was only a moral teacher and the best ofmen. Some would call this Jesus the historicalChrist, others would call him the ideal Christ ; butboth classes would agree that we must give up theChrist of supernaturalism and dogma, and must goback to a Christ who can stand the tests of modernscientific investigation.When Professor Blackie of Edinburgh was asked toUNIVERSITY RECORD 371go back for his church government to the fathers, hereplied that he had no objection to antiquity, but thathe preferred to go back still further, to the grandfathers,namely, the apostles. So there is a great truth inthis phrase, " Back to Christ," and the main purposeof my address is to vindicate it. I, too, would go backto Christ, but in a larger and deeper sense than thephrase commonly bears. I would go back to Christ,as to that which is original in thought, archetypal increation, immanent in history; to the Logos of God, whois not only the omniscient Reason, but also the personalConscience and Will at the heart of the universe. I willgo back further than to the birth of the Son of Mary,namely, to the ante-mundane life of the Son of God,I would go back to Christ, but I would carry with meand would lay at his feet all the new knowledge of hisgreatness which philosophy and history have given.I would reach the true Christ, not by a process ofexclusion, but by a process of inclusion. And this Iclaim to be an application of the methods of science,when science possesses herself of all accessible factsand uses all her means of knowledge.We must judge beginnings by endings and notendings by beginnings. Evolution only shows whatwas the nature of the involution that went before.Nothing can come out that was not, at least latently,in the germ. I must interpret the acorn by the oak,not the oak by the acorn. Only as I know the gloryand strength of the mighty tree can I appreciate themeaning and value of the nut from which it sprang." We can understand the Amoeba and the Polyp," saysLewes, " only by a light reflected from the study ofman." It is only an application of this method ofinterpreting the germ by what comes out of it, whenChristian faith sees in Christ the source of the wholemodern movement toward truth and righteousness,makes his historic appearance upon earth thebeginning of a spiritual kingdom of God, and so recognizes him as divine Wisdom and Love incarnate. Iwould go back to Christ ; but I would let nature andhumanity and the church tell the true nature of himfrom whom they all derived their being and in whomthey all consist.There is an insight of Christian love which rejectsthe conception of Christ as a merely ethical teacher —a teacher who made no claim to supernatural knowledge and power — and to this testimony of expertsscience must give heed. It is very plain that theChrist to whom recent theology bids us go back isnot the Christ on whom the church has believed, andwho has wrought the transformations which havebeen witnessed in individual lives and in Christianhistory. It is not such a Christ as this to whom the penitent has looked for forgiveness and the sorrowing for comfort. It is not for such a Christ as thisthat the martyrs have laid down their lives. Theinsight of love has through all the ages recognizedChrist as a miraculous and divine Saviour. Can thatbe a true theology which ignores the testimony ofthese centuries of Christian experience? Is it notmore likely that the naive impressions of a two-eyedreason may be more trustworthy than critical perceptions of a one-eyed intellect? I do not quarrel withefforts to bring incarnation and resurrection withinthe domain of a higher order. To say that "all'slove " does not prevent us from saying in the samebreath that "all's law." All I claim is that there isas much evidence of divine freedom as there is ofhuman freedom ; that nature does not prevent surprising and unique acts of God any more than it prevents surprising and unique acts of man ; and that intellect enlightened by love can not only recognize butdefend the rationality of the incarnation of God inJesus Christ, and of an atonement for the sins of menmade by him who is the original author and the continuous upholder of their being.The gospels and epistles of the New Testamentafford trustworthy evidence that these Christianconvictions have a sound historical basis ; are justifiedby the actual teachings and events of Jesus' life ; conform to the essential beliefs of the earliest followersof Christ. Of all our present gospels, the gospelaccording to Mark is acknowledged to represent mostnearly the first Christian tradition. If Christ hasbeen what the recent theology supposes, of what sortshould we expect Mark's gospel to be ? Surely itshould consist mainly of an account of Jesus' life ; itshould be devoid of miracle; it should be repletewith moral teaching. But what are the facts ? TheSermon on the Mount, the fullest statement of ourLord's ethical instruction, is wholly lacking inMark's gospel ; miracles are crowded into it so thicklythat it is justly called the Gospel of the Wonderworker ; instead of the life of Christ being the dominant thought, the reader gets the impression thatJesus is hurrying onward to his death, and that hisdeath, instead of his life, is the work which he cameto accomplish. If we are to determine what Christianity originally was by the testimony of the earliestgospel, it would appear that its main characteristicswere not our Lord's holy life and ethical teaching,but rather his supernatural power and his atoningdeath.If it be said that even Mark gives us more than theoriginal gospel, and that we cannot absolutely rely onanything in him which is not also found in the other372 UNIVERSITY RECORDsynoptics, I call attention to the fact that the briefertriple tradition, vouched for by all three evangelists,contains the narratives of the healing of the leper andthe paralytic, the casting out of the Gadarene demons,the raising of Jairus' daughter, the multiplying of theloaves, the walking on the sea, and the transfiguration.All three gospels declare Christ's power to forgivesins, his lordship over the Sabbath, his giving of hisblood for his disciples. They predict his resurrection,his second coming, the eternal validity of his words,the final triumph of his kingdom. Here is dogma aswell as miracle; in fact, the words deity and atonementare only ^the concrete statement of the impressionswhich these facts and utterances make upon us.Unless then the whole of this earliest story was fraudor delusion, to go back to Christ is to go back to abeing of supernatural power whose mission is not somuch moral teaching as it is dying for men's sins.In the four great epistles of Paul we have evenearlier witnesses than the gospel according to Mark,for these epistles were composed before Mark put thegospel story into written form. Paul indeed wrote ata time when there were still living a multitude of persons who had seen Jesus and who could contradictany erroneous account of him. Yet Paul assertsChrist's resurrection as an indubitable fact — the onefact, indeed, upon which Christianity itself was based.Not only is this greatest of miracles declared, but it ismade comprehensible by Paul's teaching with regardto our Lord's divinity and incarnation. In Paul wehave already the germs of the Logos-doctrine of John'sgospel. The epistle to the Philippians tells us thatbefore the incarnation Christ was in the form of God ;the epistle to the Colossians tells us that it was hethrough whom the universe was made and upheld.Though the epistle to the Hebrews is not directlyfrom Paul's hand, it only expresses the substance ofPaul's doctrine when it expressly gives to Christ thename of God. Nor is there in all these utterancesany evidence that such doctrine was new. Theydeclare only what was incontrovertible matter of faithin the days of the apostles.When we come to John's gospel, therefore, we findin it the mere unfolding of truth that for substancehad been in the world for at least sixty years. Thatthe beloved disciple, after a half-century of meditationupon what he had seen and heard of God manifest inthe flesh, should have penetrated more deeply intothe meaning of that wonderful revelation, is not onlynot surprising, — it is precisely what Jesus himselfforetold. Our Lord had many things to say to hisdisciples, but then they could not bear them. Hepromised that the Holy Spirit should bring to their remembrance both himself and his words, and shouldlead them into all the truth. And this is the wholesecret of what are called accretions to original Christianity. So far as they are contained in Scripture,they are inspired discoveries and unfoldings, not merespeculations and inventions. They are not additionsbut elucidations, not vain imaginings but correctinterpretations. If the Platonizing philosophy ofAlexandria assisted in this genuine development ofChristian doctrine, then the Alexandrian philosophywas a providential help to inspiration. The microscope does not invent, — it only discovers. Paul andJohn did not add to the truth of Christ, — their philosophical equipment was only a microscope, whichbrought into clear view the truth that was therealready. Human reason does impose its laws andforms upon Scripture and upon the universe, but inso doing it only interprets their real meaning.When the later theology, then, throws out thesupernatural and dogmatic, as coming not from Jesusbut from Paul's epistles and from the fourth gospel,our claim is that Paul and John are only inspiredand authoritative interpreters of Jesus, seeing themselves and making us see the fullness of the Godheadthat dwelt in him. If we go back to Christ, we mustgo back with all the light upon his being and hismission which Paul and John have given. Insteadof stripping him of supernatural and dogmatic elements, we must clothe him with them, for they arehis own. Without them, indeed, vChrist is no Saviour.Mrs. Browning said well in Aurora Leigh :" The Christ himself had been no LawgiverUnless he had given the Life too with the Law."He could not give the life unless he were the Life.Those who would go back to Christ, in the sense ofdiscarding the supernatural and the dogmatic, deprive us of the very essence of Christianity, and leaveit without authority or efficacy. They give us simplelaw instead of gospel, and summon us before a tribunal that damns us. To degrade doctrine by exaltingprecept is to leave men without the motive or thepower to obey the precept. The Alexandrian philosophy enabled Paul and John to interpret Christbetter than this, — it enabled them to see in him thelife of God, and so the life of man. Not only theAlexandrian philosophy, but all subsequent philosophy — yes, all science, all history, all art — has itspart to play in enlarging and classifying our conceptions of him. And so we come to our proper task.Let us go back to Christ with the new understandingof him which modern thought has given us. We propose to go back from deism to Christ the Life ofUNIVERSITY RECORD 373Nature ; from atomism to Christ the Life of Humanity; from externalism to Christ the Life of theChurch.Deism represents the universe as a self -sustainedmechanism, from which God withdrew so soon as hehad created it, and which he left to a process of self-development. It insists on the inviolability andsufficiency of natural law as well as on the exclusivelymechanical view of the world. The solar system isregarded as a sort of " perpetual motion," which Godmade, indeed, but which does not need God to upholdit. I do not claim that the Christian church or theChristian pulpit has consciously adopted this view,but I do claim that both church and pulpit haveunconsciously been far too greatly influenced by it.We have fallen in with modes of thinking caughtfrom the skepticism of the past century, and are onlygradually coming to realize how irrational andunscriptural they are. Modern science and modernphilosophy have been teaching us better. The factof the dissipation of energy shows that the universecan be no "perpetual motion," and that meremechanism can never explain the forces which arepresupposed in it. Force itself can never be understood except as the exercise of will. Dead thingscannot act. God must be in his universe in order toany movement or life. The living God must be theconstant source of power.Thus the thought of the world inclines more andmore to the conviction that no merely mechanicalexplanation of the universe suffices ; that biology ismore fundamental than physics ; and that underneathphysics must be psychology. The system of thingscannot be conceived as a universe, without postulating an omnipresent Reason and Will. The Christianbeliever goes further than this. He instinctivelyidentifies this omnipresent Reason and Will with himfrom whom he receives the forgiveness of sins, whodwells as a living presence in his soul, and beforewhom he bows in unlimited worship and adoration.In all this he only follows the lead of Scripture, forthe Scripture, too, identifies the omnipresent, living,and upholding God, with Jesus Christ. In otherwords, the eternal Word through whom the universewas created is still the life and sustainer of it, andthis eternal Word took bodily form and manifestedhis fullness in Jesus Christ. The deism that separatednature from God and virtually denied his omnipresence is demonstrated to be error only when we recognize Christ as Immanuel, God with us. It is noneother than the Creator and Upholder of the universe,that has died to save us. All nature assumes newsignificance now as instinct with the same love and care that led our Lord to endure the cross. Natureis not itself God, and we are not pantheists. Butnature is the constant expression of God. In it wehear the same divine voice that spoke from Sinaiunder the old dispensation and that uttered the Sermon on the Mount under the new. Ruskin once wrote:" The divine mind is as visible in its full energy ofoperation on every lowly bank and mouldering stoneas in the lifting of the pillars of heaven and settlingthe foundations of the earth, and to the rightly perceiving mind there is the same infinity, the samemajesty, the same power, the same unity, and thesame perfection manifested in the casting of the clayas in the scattering of the cloud, in the mouldering ofdust as in the kindling of the day star." But howmuch more sacred and beautiful does the worldbecome when we get back to Christ its Maker and itsLife ! When we recognize him therein, nature maywell be called a great sheet let down from God out ofheaven, wherein is nothing common or unclean. Thesmallest diatom that clings to the waving reed isworthy of profound study because the wisdom andwill of Christ are displayed in it, and the milky-wayis but the dust thrown aloft by the invisible chariot-wheels of the infinite Son of God, as he rides forth tosubdue all things unto himself.In this recognition of Christ as the Life of NatureI see the guarantee that theology and science willcome to complete accord. They are but pictures ofChrist's working taken from different points of view.Theology tells us the Why, while Science tells us theHow. We need have no fear of evolution, for evolution is only the common method of Christ, a method,however, which does not fetter him, because his immanence in nature is qualified by his transcendenceabove nature. Immanence alone would be Christimprisoned, as transcendence alone would be Christbanished. Reason and faith are not antagonistic toeach other. They are working toward the same end- —the discovery and unfolding of the truth as it is inJesus. When the great tunnel of St. Gothard wasconstructed, workmen bored simultaneously fromeither side of the Alps. For nearly ten years theyworked on in the dark. But in 1881, one of the parties began to hear, through the lessening thickness ofintervening rock, the sounds of the hammer and thevoices of the workmen from the other side. Then itwas a small matter to break through the barrier andto clasp hands. It was a wonderful feat of engineering to bring together those two sets of workmen inthe heart of the mountain and in the center of a tunnel nine and one-half miles long. But Christ ourLord is accomplishing a greater wonder in bringing374 UNIVERSITY RECORDtogether in himself the forces of reason and of faith,of theology and of science, that through all the Christian centuries have been blindly approaching eachother. Their union is possible, simply because theology has been seeking Christ and Christ is the truth,while science has been seeking the truth and thetruth is Christ.As I proposed to go back from our modern deismto Christ the Life of Nature, so I now propose to goback from our modern atomism to Christ the Life ofHumanity. Atomism, in my use of the word, may bedefined as that system of thought which regards menmerely as individuals, and which ignores the organicunity of mankind on the one hand, and its connectionwith God on the other. The New England theologyis a striking illustration of the lengths to which thisatomism could go. It came to regard each humanbeing as an isolated unit, completely detached fromothers. The members of the race, if indeed therecould be said to be a race, were separated from eachother as bricks set up on end that tumble only asthey are influenced from without, or as grains of sandthat have no other union but that of mere juxtaposition. A sign of this method of thought wascreationism, with its origination of each human soulby separate divine fiat. Another sign was the maximthat all sin consists in sinning — a denial that therecan be any corporate sin, or race responsibility, ororganic unity in the primal transgression. And stillanother sign was the declaration that each man mustmake his own atonement, which means that there canbe no atonement at all ; for, unless Christ shares ourhumanity and we share his, there can be no escapefrom our own personal guilt and penalty.Modern science and philosophy have been gradually undermining this atomistic system, evolution,with its doctrine of the common origin of the race ;traducianism, with its declaration that soul as wellas body is derived from our -ancestry; sociology,with its recognition of corporate good and evil;political ethics, with its attribution to the state of aquasi-personality ; all these have been working to theadvantage of Christian theology. Visiting'the sins ofthe fathers on the children was thought to be mostirrational, so long as it was seen only in Scripture;but, now that it takes the name of heredity, it is justas vigorously applauded. It once seemed harsh tosay that the soul that sinneth it shall die, butwhen this is called the reign of law, the only dangeris that even God will be denied the power to save thesinner. We have taken at least this step forward:We see that humanity is one, that it has a commonorigin, a common evil, a common destiny. Realism has superseded the scheme of arbitrary imputation.Humanity is a great tree which is not to be viewedfrom above, as a mere collection of separate leavesrustling in the breeze, but from beneath, as all theoutgrowth of one trunk and root, and as all throbbingwith one common life.Thus far we have gotten, but there is another step totake, and to take that step is to furnish the principle ofunification to both philosophy and theology. This common life is the life of God in Christ. Humanity is nota congeries of independent units, — it is an organicwhole because the life of Christ is in it, and it is amanifestation of himself. What Origen in the thirdcentury said of the universe at large we can apply tohumanity : "As our body, while consisting of manymembers is yet an organism which is held togetherby one soul, so the universe is to be thought of as animmense living being which is held together by onesoul, the power and Logos of God." I hardly need topoint out how greatly this relation to one another andto Christ exalts our human nature. We are interrelated, because we are related to Christ, who is thelife of humanity. Pelagianism saw man's dignity inisolation. It was man's declaration of independence— independence of his fellows, and independence ofGod. But that independence was a false independence — it was sin itself, separating the creature in willand purpose from the Creator. The true dignity ofman is in his union with God, and that union bothnatural and moral is mediated only by Christ. Weare coming to see that man lives, moves, and has hisbeing only in Christ, the Word and Life of God. Theindividual, so far as his activities are rational andnormal, is only a part and a manifestation of a greaterwhole. His ideals, his conscience, his inspiration,when he is inspired, come from a higher and largerReason than his own. Freedom and holiness arefound only in voluntary union with Christ. As weare one with'him by creation, and receive from him aphysical and natural life, so we may become one withhim by re-creation, and receive from him — moral andspiritual life. In his light alone we see light, andwithout his life our spirits die.This is not the place to expound the relations ofmy theme to atonement and to justification, though Iam greatly tempted to undue expansion here. I feelassured that, when we get back to Christ and recognize him as the life of humanity, we have found thekey to these deepest problems of theology. I havehope for theology when I read in a recent non-theological review * such words as the following : " Christ*Emma Marie Caillard, on Man in the Light of Evolution,in the Contemporary Review, December 1893; 873-881.UNIVERSITY RECORD 375is not only the goal of the race which is to be conformed to him, but he is also the vital principle whichmoulds each individual of that race into its own similitude. The perfect type exists potentially through allthe intermediate stages by which it is more and morenearly approached; and if it did not exist, neithercould they. There could be no development of anabsent life. The goal of man's evolution, the perfecttype of manhood, is Christ. He exists and has alwaysexisted potentially in the race, and in the individual,equally before as after his visible incarnation, equallyin the millions of those who do not, as in the far fewermillions of those who do, bear his name. In thestrictest sense of the words he is the life of man, andthat in a far deeper and more intimate sense than hehe can be said to be the life of the rest of the universe."This quotation prepares us for still another statement. As we have tried to go back from deism toChrist the Life of Nature, and from atomism toChrist,, the Life of Humanity, so we now propose togo back from externalism to Christ the Life of theChurch. Humanity is not itself the church, althoughmany recent theologians would almost identify theone with the other. And humanity is not itself Christ,although some would almost persuade us that there isno Christ but the gradually developing divine idea inhuman nature. Both of these views fail to takeseriously the fact of sin. Sin is compounded withweakness or disease or ignorance, instead of beingregarded as self-preservation. It is regarded as theresult of heredity and environment, the survival ofanimal traits, the negative condition of progressinstead of being frankly recognized as willful violationof law and departure from God. In short the blameof sin is laid upon the Creator. But sin comes notfrom the Creator, — it comes from the creature. It isnot a manifestation of Christ, but of the individualwill. It is self- chosen moral separation from Christ,the soul's true life. But the Christ, from whom thesoul cannot physically and naturally separate itself,still works within to enlighten the conscience and torenew the will. There is an original grace, as well asan original sin. And Pfleiderer has well said in replyto Kant's sole dependence upon the individual will :"The Christian doctrine of redemption is that themoral liberation of the individual is not the effect ofhis own natural power, but the effect of the divineSpirit, who, from the beginning of human history, putforth his activity as the power educating to the good,and especially created for himself in the Christiancommunity an organ for the education of the peoplesand of individuals." This divine Spirit we would call Christ. The churchis valuable as representing him, but when we hear thechurch spoken of as if it were the one organ throughwhich Christ manifests himself, we see in this anexternalism against which we feel called to protest.We would go back of the church to the life hidwith Christ in God which the church only expresses.Not first the church and then Christ, but first Christand then the church. Not church ordinances makemen Christians, whether the water of baptism or thewine of the supper, but only the regenerating Spiritof Christ within the soul. Man can destroy himself,but life and holiness can come only from another anda higher than himself. While it takes only one to doevil, it takes two to do good. King Alfred a thousandyears ago expressed it with laboring quaintness ofphrase : " When the good things of this life are good,then they are good through the goodness of the goodman that worketh good with them, — and he is goodthrough God." And Oliver Wendell Holmes, with allhis dislike for Calvinism, could write :" Our midnight is thy smile withdrawn ;Our noontide is thy gracious dawn ;Our rainbow arch thy mercy's sign ;All, save the clouds of sin, are thine."Here are unconsciously proclaimed the doctrines ofgrace. And the God who cannot be tempted of eviland who tempteth no man, but who is the only sourceof redemption and of righteousness, is Jesus Christ.Even Pfleiderer can say: " that the divine idea of manas ' the son of his love,' and of humanity as the kingdom of this Son of God is the immanent final cause ofall existence and development even in the prior worldof nature, this has been the fundamental thought ofthe Christian gnosis since the apostolic age, and Ithink that no philosophy has yet been able to shake orto surpass this thought — the corner stone of an idealistic view of the world."I am not now concerned to point out the exaggerations of which this doctrine is susceptible. It is possible to make ideal humanity rather than the divineChrist the center and source of redemption. It ispossible to call the whole of humanity an Immanueland Son of God and its whole history a continualincarnation of God, while at the same time denyingthe actual preexistence and the essential deity of JesusChrist, and refusing to give to him the divine name.But the power that works in universal humanity forgood cannot be simply the power of an idea. It mustbe the power of a present living person, with hispeople according to his promise, even unto the end ofthe world. As it is possible to substitute for thispresent Christ a mere abstract and ideal conception,376 UNIVERSITY RECORDso it is possible to substitute for him a historicalChrist, in the sense of a Christ of the past, a remembered Christ, who now exists only in the fancy orimagination of the believer, with no more present lifeand power than the ideal Christ of whom we have beenspeaking. What else, indeed, can the so-called historical Christ be but an imaginary Christ, when thehistory of that Christ in the gospels is accounted merelegend and myth ? Those who would take us back tothis ideal Christ or to this historical Christ, in thesenses in which they use these terms, ignore Christ'sexaltation and give us only the humble Son of God.With Matthew Arnold they might utter their laments:"Now he is dead ! Far hence he liesIn the lorn Syrian town ;And on his grave, with shining eyes,The Syrian stars look down."The Christ to whom I would go back is a differentChrist from either of these. He is not simply a beingof the past. He is Lord of the present and Judge ofthe future. He is the Eternal Word of God, the Kingof the Ages, the Prince of Life, the Worker of all Good,the same yesterday and today and forever. The militant church, filled with his spirit and moving forwardto the conquest of the world, is proof that he is risenfrom the dead, and that all power in heaven and earthis given into his hands.So from deism we go back to Christ the Life ofNature; from atomism to Christ the Life ofHumanity ; from externalism to Christ the Life ofthe Church. I would have you notice that I have notused the word substance, but the word life. It is amark of progress in philosophy that it has outgrownthe old scholastic terminology of substance and qualities, essence and accidents, and has gone back to thefar simpler and more scriptural category of life andits powers. It is good to get back to Christ, for he isthe Life. Christ has his representatives, indeed.Church and ministry, Bible and doctrine, are hisservants. But the servants have sometimes taken thevineyard for themselves and have driven out theLord. Church and ministry, Bible and doctrine, arenot themselves Christ, and they cannot save. It isonly Christ who is the Light, and they are worthy ofreverence only because they reflect his light and leadto him. Just so far as they usurp his' prerogative andclaim for themselves the honor and the power thatbelong to him, they injure his cause and substitute asubtle idolatry for the worship of the true and livingGod. A large part of the unbelief of the present dayhas been caused by the unwarranted identification ofthese symbols and manifestations with Christ himself. Neither Church nor ministry, Bible or creed, is perfect. To discover imperfection in them is to provethat they are not in themselves divine. The remedyfor unbelief is the frank confession that perfectionlies not in these, but in him of whom they are thefinite and incomplete representatives." They are but broken lights of Thee,And Thou, O Lord, art more than they."From all these means and agencies our Lord drawsour thought to himself. "I am the Way, and theTruth, and the Life," — the Way and the Truth, because he is the Life. " I am the Resurrection and theLife," — the miracle and doctrine of the" resurrectionare possible, only because Christ is the Life.What then is the relation of theology to Scriptureon the one hand, and to philosophy on the other ?Some would say that no theology is valid which isbased upon either. Others would make theology amere form of philosophy. But the solution of thisproblem as of every other is found in Christ. Thegrain of truth in both these views is their protestagainst the elevation of media to the place of source,of means to the place of ends. The fault of currentevangelical theology is that it treats Scripture as theoriginal source of truth, instead of regarding it as themere expression of Christ who alone is the truth.The result is that we have had a double standard,and Scripture has been played against Christ andChrist against Scripture. There can be but onestandard of truth or of right, even as there can bebut one standard of commercial values. Not creed,but Christ ; not conscience, but Christ ; not Scripture,but Christ.Now Christ is not shut up, for the expression ofhimself, to Scripture. Philosophy and science areexpressions of him as well as Scripture. Our rationalbeing is his work ; his life pulsates through ourmental processes ; our ideals, our aspirations, oursympathies, just so far as they are just and true, arehis voice. Because Christ is immanent in all men,their visions of truth and beauty and righteousnessreveal him who from the beginning has been thelight of the world. Sin has curtailed and pervertedthese sources of truth, and therefore Scripture furnishes a rectifying principle, and we test our conclusions by comparing them with the law and the testimony. But that is not to say that Scripture is itselfthe only and the perfect source of doctrine. EvenScripture is the incomplete manifestation of One whois greater than it— even Christ, who alone is the wisdom and the truth of God.To the man who has wearied himself in seeking forUNIVERSITY RECORD 377the truth amid abstract doctrines and formal creeds,it is an unspeakable relief to find that the truth is apersonal Being, and that Christ himself is the Truth.This, as I interpret his book, was the experience ofBerdoe. He was a student of medicine. He becamean agnostic. Entangled in the toils of unbelief, yeteager to find some satisfaction for conscience andheart, he asked a certain theological professor wherehe could find light. And the professor wisely said tohim: " Buy a set of Robert Browning." Browning'scontinual insistence that Love is the central secret ofthe universe, and that this love is demonstrated inChrist, turned the medical student from an agnosticinto a believer, and his recent book entitled: "RobertBrowning and the Christian Faith " is his own confession of faith. It is an illustration of the extent towhich Christ is entering into modern literature and isturning poets into prophets. Not first doctrine andthen Christ ; not first creed and then Christ ; not firstinspiration and then Christ ; not first Scripture andthen Christ; but first Christ and then Scripture,inspiration, doctrine, creed ; this is both the order oflogic, and the order of experience. Only Christ in us,a principle of life, makes Scripture, inspiration,doctrine, creed, intelligible; only the Truth withinenables us to understand the truth without.We need not only truth, but power. If truth be nota person, if it be not one with the life and will at thecenter of the universe, then it is only vain poetizingto say :" Truth crushed to earth will rise againThe eternal years of God are hers ;While error, wounded, writhes in painAnd dies amid her worshipers."Truth, without God, is an abstraction and not apower. In all moral conflicts there is an inwardunsusceptibility, arising from the perversity of theaffections and the will, which renders the work oftruth's advocate long and arduous. When we lookwithin and without we shall be pessimists, unless webelieve that this truth is one with the reason and willof God which has been manifest in Jesus Christ.Only they have a right to say that truth is mighty andwill prevail, who believe in the cross as God's judgment against moral evil and in the resurrection asGod's pledge that this evil shall be overcome. Hewho goes back to Christ as the life and power of Godcan have no doubt as to the issue of the strugglebetween good and evil, truth and error, for the secretsof all hearts are known to Christ, and he is the omnipotent force that works for good in human history.The solid globe is in his grasp, and when our prayertouches the hand that upholds the western hemis phere, the other can instantaneously answer thatprayer in India or in Japan. His will is the electric current that throbs through the universe, and the faithof the humblest Christian can work wonders simplybecause it brings the soul into connection with thatinexhaustible source of power. Light and movementare possible to the church of God, because the faithof the church, like the trolley, lays hold of him inwhom is all the fullness of the Godhead, and to whomall power in heaven and earth is given. And we havehope for the race, hope for a kingdom of God inhuman society, hope for a purified nationality andstate, hope for a parliament of man and federation ofthe world, because our Christ is not confined to thechurch, but is the universal life of humanity, theprinciple of all ethical and spiritual evolution, the oneand only revealer of God in the universe.Official Notices.Official copies of the University Record for theuse of students may be found in the corridors andhalls of the various buildings in The University quadrangles. Students are requested to make themselvesacquainted with the official actions and notices of TheUniversity, as published from week to week in theUniversity Record.The regular meeting of Boards and Faculties, to beheld Saturday, October 3, in the Faculty Room,Haskell Oriental Museum, are the following :8:30 a.m.— The Administrative Board of PhysicalCulture and Athletics.10:00 a.m. — The Administrative Board of StudentOrganizations, Publications, and Exhibitions.11:30 a.m. — The University Senate.The monthly meeting of the Divinity School, willbe held in the Assembly Room, Haskell OrientalMuseum, Wednesday, Oct. 7, at 12:30 p.m. Theaddress will be made by Dr. C. E. Hewitt on "Thepractical religious work for the coming year." Attendance is required.The Final Examination of Mr. E. E. Hatch for theEnglish Certificate (of the English Theological Seminary) will be held Monday, October 12, at 3:00 p.m.,in Room 36, Haskell Oriental Museum.The committee in charge consists of Messrs. Anderson, Votaw, and Moncrief .The subject of the thesis is : " The MythologicalElement in the Old Testament."378 UNIVERSITY RECORDThe Programme for Friday to Sunday of ConvocationWeek is as follows:October 2, Friday.3 : 00 p.m. The Annual Meeting of the Beard of Trustees of theTheological Union.Haskell Oriental Museum, — Faculty Room.8 : 00 p.m. The Annual Meeting of the Theological Union. Addressby the Rev. Robert S. MacArthur, D.D., New York.Report of the Secretary qi the Board.Immanuel Baptist Church.October 3, Saturday. University Extension Class -study Day.9: 00-12 :ooa.m. Consultation Hours.Cobb Lecture Hall, — Secretary's Office.3 : 00 p.m. Class-study Conference. Addresses by President Harper.Director Edmund J. James, Professor Rollin D. Salisbury,Head Professor Dewey, and others. Kent Theater.October 4, Sunday.4 : 00 p.m. Convocation Vespers. Address by President AugustusH. Strong, D.D., LL.D., Rochester Theological Seminary. Quarterly Report of the Secretary of the ChristianUnion. Kent Theater.The following New Courses, Changes, and Withdrawals of Courses are announced :I A. Philosophy.(New Course.) 46. History of German Philosophy since Kant, 8:30 (Ames) C13.la. Introductory Psychology (Angell) is full.Registration is closed.II. Political Economy.A meeting of the Political Economy Club will beheld in Cobb Lecture Hall, Monday, October 5, at4:00 p.m. A paper will be read by Miss Teller, afterwhich a general discussion will be held. All womeninterested in the "Money Question" are urged toattend.III. Political Science.* 21. Problems in Federal Administration (James).(Course withdrawn.)V. Archaeology.A course of three lectures will be delivered duringthe last week of October by Professor Wilhelm Dorp-feld, Ph.D., LL.D., on Troy, Mycene, and Olympia.Further particulars as to dates and place will be announced later. (See p. 380.)VI, Sociology.42. House Sanitation, 10:30 (Talbot) Cll, is forthe Senior Colleges.IX. Biblical Greek.20. Pauline Epistles, 9 : 30 (Mathews) H28 (insteadof 10:30). XII. Latin.. (New Course.) 16. Catullus and Horace, 11:30(Hale) B5.(New Course.) 68. Seminar IV : Critical Study ofCatullus, Tu. 3:00-5:00 (Hale) B5.36. Teachers' Training Course (Hale). (Coursewithdrawn.)65. Seminar III : Comparative Syntax of theGreek and Latin Verb (Hale). (Course withdrawn.)XV. English.2. Fortnightly Themes, 2:00 (Herrick) Dl. MeetsTuesdays only.(New Course.) 4. Daily and Fortnightly Themes,3:00 (Moody) D16. See Bulletin Boards for particulars.(New Course.) 8. Daily Themes. (Throughoutthree Quarters.) Mon. 2:00 (Herrick) Dl.XX. Chemistry.Professor Henri Moissan will deliver a public lecture (in French) on " The Formation of the Diamondin Nature and in the Laboratory," in Kent Theater,Thursday, October 8, at 8: 00 p.m. (See pp. 379-80.)XXII. Zoology.18. Heredity and Evolution (Wyld). (Course withdrawn.)XXV. Neurology.The courses in this Department, except laboratorywork, will be given at Professor Donaldson's residence,5740 Woodlawn av.1. Architecture of the Central Nervous System,Tu. (instead of Th.), 11: 30 (Donaldson).6. Seminar : Wed. (instead of Th.), 11:30 (Donaldson).XLIV. Systematic Theology.The courses offered by Head Professor Northrupand Associate Professor Foster, announced to begiven in Haskell Oriental Museum, Room 31, will begiven in Room 26 instead.On account of the unfinished condition of theYerkes Observatory detailed descriptions of thecourses in Astronomy offered for the Autumn Quarter,1896, cannot now be given. The titles of the coursesare as follows:Associate Professor Hale :31. Bolometric Investigations.32. Solar Physics.33. Stellar Spectroscopy.UNIVERSITY RECORD 379Assistant Professor Wadsworth :34. Radiometric Work.35. Special Research.36. Instrument Design and Construction.Professor Barnard's courses will be announcedin next week's issue.Elementary Vocal Music. — Tuesday, 5:00 p.m.University Chorus. — Tuesday, 7:15 p.m.Harmony. — Monday and Thursday, 8:30 a.m.Theory of Music. — Tuesday and Friday, 8:30 a.m.History of Music— -Wednesday, 8:30 a.m.Musical Lectures and Recitals. — Wednesday,5:00 p.m.University Choir. — Monday, Tuesday, Thursday,and Friday, 8:00 a.m.The Courses in Music are voluntary. They are held inKent Theater.Official Reports.The Associate Librarian reports that during theweek ending September 29, 1896, there has been addedto the Library of The University a total number of180 books from the following sources :Books added by purchase, 112 vols., distributed asfollows :Pedagogy, 1 vol.; History, 57 vols.; Sociology, 2 vols.;Sociology (Divinity), 18 vols.; Greek, 1 vol.; Latin,7 vols.; Romance, 8 vols.; English, 2 vols.; Geology,9 vols.; Palaeontology, 4 vols.; Botany, 1 vol.; ChurchHistory, 2 vols.Books added by gift, 46 vols., distributed as follows :General Library, 21 vols.; Political Economy, 15vols.; Political Science, 3 vols.; Sociology, 1 vol.;Mathematics, 4 vols.; Astronomy, 1 vol.; President'sOffice, 1 vol.Books added by exchange for University Publications, 22 vols., distributed as follows :Political Economy, 1 vol.; Comparative Religion,2 vols.; Semitics, 9 vols.; New Testament, 3 vols.;Church History, 4 vols.; Systematic Theology, 1 vol.;Homiletics, 2 vols.Religious.Vesper" Service, Sunday, Oct. 4, will be conductedby the Reverend Augustus H. Strong, D.D., President of Rochester Theological Seminary, who willspeak in Kent Theater, at 4:00 p.m.The chaplain for the week, Monday, Oct. 5, to Friday, Oct. 9, will be Head Professor T. C. Chamberlin.Chapel Service at 1:40 p.m., Chapel, Cobb LectureHall. The University Chaplain, Associate Professor C. R.Henderson, can be found during his office hours, from1:00 to 1:25 p.m. in C 2, Cobb Lecture Hall, Tuesday,Thursday, and Friday.A union meeting of the Y. M. C. A. and Y. W. C. A.will be held in Haskell Assembly Room on Sundayevening, from 7:00 to 7:45. This will be the firstmeeting of a Sunday evening series similar to thoseconducted by the associations last year. The first halfof the service will be devoted to prayer and praise, tobe followed by a twenty-minute talk by some memberof the faculty. All members of The University arecordially invited to be present at the meetings.Churches in the vicinity of The University holdservices as follows :Hyde Park Baptist Church (Corner Woodlawn avenue and56th street) — Rev. N. S. Burton, Acting Pastor. Preachingservices at 11 : GO a.m. and 7 : 45 p.m. Bible School and YoungMen's Bible Class, at 9 : 30 a.m. Young People's Society ofChristian Endeavor Monday Evening, at 7:45. Week-dayPrayer Meeting Wednesday evening at 8 : 00.Hyde Park M. E. Church (corner Washington avenue and 54thstreet) — Rev. Mr. Leonard, Pastor, will conduct services Sunday, at 10 : 45 a.m. and 7 : 30 p.m. ; General Class Meeting at 12 : 00m. ; Sunday School at 9 : 30 a.m. ; Epworth League at 6 : 30 p.m. ;General Prayer Meeting, Wednesday, at 7 : 45 p.m.University Congregational Church (corner 56th street andMadison avenue)— Rev. Nathaniel I. Rubinkam, Ph.D., Pastor.Preaching Services at 11 : 00 A.m. No evening services during thesummer. Sabbath School and Bible Classes at 9 : 45 a.m. ; JuniorYoung People's Society of Christian Endeavor at 3 : 30 p.m. ;Senior Young People's Society of Christian Endeavor at 6 : 45 p.m. ;Wednesday Devotional Hour, at 8 : 00 p.m.Hyde Park Presbyterian Church (corner Washington avenueand 53d street)— Rev. Hubert C. Herring, Pastor. PublicChurch Services at 10 : 45 a.m., and 7 : 30 p.m. ; Sunday School at12 : 00 m. ; Junior Endeavor Society at 3 : 00 p.m. ; Young People'sSociety of Christian Endeavor at 6:45 p.m.; Mid-week PrayerMeeting, Wednesday, at 7 : 45 p.m.Woodlawn Park Baptist Church (corner of Lexington avenueand 62d street)— W. R. Wood, Pastor. Bible School at 9 : 30 a.m. ;Worship and Sermon at 11 a.m. ; Young People's DevotionalMeeting at6:45p.M; Gospel Service with Sermon at 7: 30 p.m.,General Devotional Meeting, Wednesday evening, at 7:45. Allseats are free.„ Hyde Park Church of Christ (Rosalie Hall, cor. 57th streetand Rosalie Court). — Services: Sunday at 11:00 a.m. and 7:45p.m.; Sunday School at 9:45 a.m. Young People's Society ofChristian Endeavor at 6: 45 p.m. Preaching by Rev. H. L.Willett, Ph.D.St. PauVs Protestant Episcopal Church (Lake avenue, northof 50th street)— Rev. Charles H. Bixby, Rector. Holy Communion, 8 . 00 a.m. every Sunday, and 11 : 00 A.M. first Sunday ofeach month. Morning Prayer with Sermon, 11 : 00 A.M. Men'sBible Class at the close of the eleven o'clock service. SundaySchool, 9 : 30 A.M.Current Events.Professor Moissan, who is to lecture at The University on October 8 (see p. 378), is a professor inFEcole de Pharmacie de Paris, director of the laboratory of Inorganic Chemistry of I'Ecole Pratique desHautes fitudes, a member of l'Academie des Sciences,TAcademie de Medicine, le Conseil Superieur deGuerre, le Conseil Superieur d'Hygiene, an Officier de380 UNIVERSITY RECORDla Legion d'Honneur, etc. He is visiting this countryas the representative of PUniversite* de Paris at thePrinceton Sesquicentennial.Although a comparatively young man, ProfessorMoissan has done a large amount of brilliant chemicalwork and is well known, especially on account of hisisolation of the element fluorine, his production ofdiamonds, and his application of the electric furnacein scientific chemical work.He succeeded in 1886 in obtaining the elementfluorine in the free state, and excited the admirationof scientists by the great experimental skill withwhich he handled this tremendously reactive andpoisonous gas.In 1893 he was able to state the conditions underwhich the diamond was probably formed in nature,and by means of very high temperature and pressurehe succeeded, in the laboratory, in converting graphiteand amorphous carbon into diamond. The diamondsobtained by this process are very small, but theypossess the composition and all the properties of thetrue gem.In order to obtain the high temperature necessaryfor this purpose he devised a special form of theelectric furnace for scientific work, and was able toobtain temperatures varying between 3000° and 3600°centigrade. Many refractory metals, previously considered as chemical curiosities, can now be obtainedby means of this apparatus in any quantity, andtheir properties more carefully studied.The action of carbon on many metallic oxides in theelectric furnace gives rise to the formation of carbidesof the metals, which are extremely interesting compounds ; the study of their decomposition productswith water, has thrown an entirely new light on theorigin of petroleum.The lecture of Professor Moissan will not be illustrated, but many interesting specimens will be shown.Professor Dorpf eld, who is expected to speak at TheUniversity in the latter part of October (see p. 378), isthe First Secretary of the German ArchaeologicalInstitute in Athens. He has been prominently associated with many of the most important excavationsin Greek lands during the past twenty years, and inhis especial field, which is topography and architecture, he is the most brilliant and accomplishedarchaeologist living. His lectures will be delivered inGerman, which he speaks with extraordinary clearness.Material for the UNIVERSITY RECORD must beorder to be published in the issue of the same week. THE CALENDAR.OCT. 2-9, 1896.Friday, October 2.Annual Meeting of Board of Trustees of TheologicalUnion, 3:00 p.m.Annual Meeting of the Theological Union, 8:00 p.m,(see p. 378).Saturday, October 3.Administrative Board of Physical Culture andAthletics, 8: 30. a.m.Administrative Board of Student OrganizationsrPublications, and Exhibitions, 10: 00 a.m. University Senate, 11:30 a.m. (see p. 377).University Extension Class-study Day (see p. 378).Class-study Conference, 3:00 p.m.Sunday, October 4.Convocation Vespers, 4:00 p.m. (see p. 378).Union Meeting of Y. M. C. A. and Y. W. C. A., 7: 00 p.m.(seep. 379).Monday, October 5.Chapel.— 1:40 p.m. (see p. 379).Political Economy Club, 4:00 p.m. (see p. 378).Tuesday, October 6.Chapel. — 1:40 p.m.Divinity School Prayer Meeting, Lecture Room, CobbLecture Hall, 6:45 p.m.Wednesday, October 7.Monthly Meeting of Divinity School, 12:30 p.m. (seep. 377).Thursday, October 8.Chapel. — 1:40 p.m.The Young Women's Christian Association, AssemblyHall, Haskell Oriental Museum, 5:00 p.m.Public Lecture by Professor Henri Moissan, 8:00 p.m.(see p. 378).Friday, October 9.Chapel. — 1 : 40 p.m.The Young Men's Christian Association, 6:45 p.m.Graduate Section, Assembly Hall, Haskell OrientalMuseum.College Section, Snell Hall.sent to the Recorder by "WEDNESDAY, 12:00 M., ixt