which traces the growth of a scholastic doctrine. In fact, the book is a scientific inquiry, not merely into the truth of the Church's doctrine of the Trinity, but more largely into the growth of the Church's conception of God and of Jesus Christ; and it issues in a frank abandonment of the Church's doctrine concerning the Trinity, the Person of Christ, and the Atonement. Its conclusion on the first two themes may be fairly said to be summed up by the author in the following words (p. 287): "In the new form of the scientific doctrine of evolution, the divineness of man becomes a vital truth, and out of it arises a Christology that removes Jesus of Nazareth indeed from the order of Absolute Deity, but at the same time exalts him to a place of moral eminence that is secure and supreme."

But, despite all that is interesting and valuable in the work, as an account of "the evolution of Trinitarianism" it appears to us fatally defective. Evolution is the history of a process, and the historian of the process must see clearly from what the process begins. If he fails in his perception of the point of departure, that failure vitiates all that follows; and Professor Paine appears to us to fail in his interpretation of the point of departure. Undoubtedly the doctrine of the Trinity is not, as a doctrine, in the New Testament. The word is not there; nor the formula, Three Persons in one God. The doctrine was a post-apostolic creation to explain the supposed New Testament teaching concerning the Person of Christ and the influence of the Spirit of God in the world of men, though it is at least doubtful if it has not darkened rather than illuminated that teaching. Chronologically, the first step in the development of this doctrine is to be found in the Epistles of Paul; and it is in the interpretation of Paul that Professor Paine appears to us to be radically at fault. To him "the central feature of Paul's Christology is the doctrine of mediatorship;" Paul, first among Christian writers, uses the term mediator (μeoirŋs); “to him, as to Moses and to Christ, God was a single personal being;" and he "distinguished Christ from God as a personal being, and regarded him, moreover, as essentially inferior and subordinate to the Supreme Deity." Professor Paine adds: "The

faith of the sub-apostolic age remained essentially Pauline. It is truly represented in the primitive portions of the so-called Apostolic creed. Christ was regarded as a superhuman being, above all angels and inferior only to God himself, pre-existent, appearing among men from the heavenly world, the true Son of God, and hence in a sense God, as of divine nature, though not the Supreme One." This, it is hardly necessary to tell our readers, is Arianism; in the judgment of the great majority of the Christian Church it is not Pauline; and in this respect we think that the majority of Christian scholars have interpreted Paul more accurately than has Professor Paine.

It is true that Paul is the first of the New Testament writers to use the word mediator. It occurs twice in the Epistles credited to him: once in the famous passage 1 Timothy ii., 5, "There is one God, and one mediator between God and man, the man Christ Jesus"-but the best modern scholars doubt that this Epistle was written by Paul; once in Galatians iii., 19, 20, "The law was ordained by angels in the hand of a mediator; now a mediator is not of one," but here clearly the reference is not to Jesus Christ, for the law was not ordained through him, but through Moses; and, indeed, in some manuscripts the word Moses is substituted for the word mediator. These two texts-and they are the chief ones cited by Professor Paine-form a very slender foundation for his declaration that "the central feature of Paul's Christology is its doctrine of mediatorship." As little foundation can be found in the Pauline writings for the doctrine that Christ was "a superhuman being above all angels," and at the same time as "essentially inferior and subordinate to the Supreme Deity."

The keynote to Paul's doctrine of Christ is to be found in such texts as "God was in Christ reconciling the world unto himself." It is expressed by the phrase "God was manifest in the flesh❞—that is, that Jesus Christ was such a manifestation of God as is possible in the human life. It is true, as Professor Paine says, that this is probably a misreading, and that the pas sage should be read, as it is in our Revised Version, "Who was manifest in the flesh." But this change does not in the least alter the meaning, for "who must have an

. . And the Word dwelt among us." Johannine doctrine

antecedent understood, and that antecedent is clearly God. It is true that this passage occurs in the Epistle to Timothy, and may, therefore, not be Pauline, but it has been rightly accepted as a true summary of the Apostolic doctrine. In phraseology different, in substance it is identical with that of John: "In the beginning was the Word; and the Word was with God, and the Word was God. was made flesh, and The Pauline and the of Christ are identical; and in it is easily discovered the basis for their doctrine of the Holy Spirit. Both the doctrine of Christ and of the Holy Spirit are part of the mystical doctrine of the divine immanence. We call it mystical because it is interpreted only in experience and defies exact psychological definition. If any one can explain exactly what Paul means by his prayer that "ye might be filled with all the fullness of God," he can explain what the Apostle means by saying of Christ that "in him dwelleth all the fullness of the Godhead bodily;" if he can explain what John means by saying, "Of his fullness have all we received," he can explain what he means by saying of Christ that "he is the only begotten Son which is in the bosom of the Father." How can one personality be in another? If this be understood, then and then only can we understand how God was in Christ, and how the Holy Spirit is in the children of God. Between the doctrine that God is in all men who will receive him, and by his indwelling makes them. his sons, and that he was pre-eminently in the one Man, so that this Man was preeminently the well-beloved Son of God, and the doctrine that Jesus Christ is a superhuman and superangelic Person, who is God and yet not God, and is man and yet not man, so that his life and character neither show us who God is nor what we ought to become, there is no kinship. The first is Paulinism, the second is Arianism.

As Professor Paine appears to us not to understand Paul, so he also appears to us not to understand the modern Trinitarianism which he criticises so trenchantly. Undoubtedly mod rn Trinitarianism is a wide departure from that of the mediaval Schoolmen, as that of the mediaval Schoolmen was a wide departure from that of Paul. Without taking up Profes

sor Paine's criticisms in detail, let us endeavor to state in terms the new Trinitarianism. In it orthodoxy seems to us to have returned, after traveling a long circuit, to the spirit of Paul. That new Trinitarianism is based upon three postulates; here we can only state them; we have no room to state the grounds on which they are held.

The first postulate of the new Trinitarianism is the essential kinship of God and man. Professor Paine insists upon a radical difference between moral likeness and essential likeness, but he makes no attempt to define the difference. We do not know in what it consists. The new Trinitarianism believes in both the moral and the essential likeness-believes that man is essentially like God in the same sense in which the prodigal son was essentially like his father. Sin is not essential to human nature; it is an incident: an awful, tragic, revolutionizing, destroying, death-dealing incident; but an incident. The apparently hopelessly depraved man is still man; the apparently perfectly holy man is still man. Judas and Jesus are both men.

There is in man an essential divineness; it is not created in redemption or by regeneration. There is in God an essential humanness; what Dr. van Dyke has well called the human life of God did not come into existence at the incarnation. This is what the new Trinitarianism means by the ancient declaration, "One Lord Jesus Christ, the only begotter. Son of God, begotten of his Father before all worlds." The human life of God, which in the incarnation was revealed to men, is eternal and essential in the Everlasting Father.

The second postulate of the new Trinitarianism is the divine immanence. It is the doctrine that God is the Noumenon behind all phenomena, the Infinite and Eternal Energy in and speaking through all nature, the Power not ourselves, yet in ourselves, that makes for righteousness. It is because of this universal Presence in nature that nature has a physical unity; it is because of this universal Presence in human life that human life has a moral unity. Professor Paine apparently regards this as pantheism. If it were so, his own principles would require him to show its error; calling it names does not prove it

error. But it is not pantheism. The doctrine that God is in all phenomena is not the same as the doctrine that God is the sum of all phenomena; any more than the doctrine that the sunshine is in all the colors of the field is the same as the doctrine that the sunshine is nothing but the sum of all the colors of the field; or the doctrine that the spirit of man is in all that he thinks and says and does is the same as the doctrine that there is no spirit of man, that what we call his spirit is only the sum of his experiences.

For the third postulate of the new Trinitarianism is that God transcends all phenomena, is in all manifestations of himself, but is greater than them all; that he is a Person; that as a Person he has an independent consciousness; that he is He, not It; that he thinks, feels, wills, acts; and that the activities of life do not constitute him, but he is so over all and in all that in him, and only in him, do we live and move and have our being.

Whether these postulates are true or not we do not here consider; but it ought not to be difficult for the mind trained to philosophical thinking to see what the doctrine of God would be or might be to one who held these postulates; it surely is not difficult to see how such a one might believe that the God who is in all life, but presented in distorted images in our lives because of our self-will, might have entered one purely human life and filled it so full of himself that this divine man willed always as God willed, thought always as God thought, felt always as God felt, and so was at once a revelation to men of who God is and what man may become;

and that through this indwelling in one mar. he is gradually entering in like manner into all men, so that, when his work is done, all men will be filled with his fullness, and Jesus Christ will be seen to be the "first-born among many brethren." This, or something like this, as we understand it, is the doctrine of the new Trinitarianism.

But a truce to philosophy. The Trinity is more than a philosophical doctrine: it is an experience. Through all the changes of doctrine which it has undergone in this nineteen centuries the faith has remained unchanged and unchanging, except as reverence for the Christ has deepened and grown more devout and the experience of God in the soul of the individual has grown more vivid and more intelligent. This experience of the Trinity finds no better expression in ancient literature than in the Pauline benediction: "The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all, Amen." It finds no better expression in later Christian literature than in such a passage from the Book of Common Prayer as the familiar close of the General Thanksgiving: "Through Jesus Christ our Lord, to whom with thee and the Holy Ghost be all honor and glory, world without end, Amen." these two expressions of the Trinity in devotion the first century and the twentieth join hands. Whoever can heartily and simply unite in these utterances of benediction and ascription is a Trinitarian, whatever his philosophy of the Trinity, or though, like the vast majority of Christians, he has no philosophy whatever.

In

A little hillock rusted o'er
With needles of the pines,
Along whose side the sweetfern creeps
And yellow Johnswort shines.

Daylong the dark trees on its crest

Spread out wide arms to hold

The summer's dower of rain and sun, Shadow and sunset's gold.

Daylong the silence and the heat
Weave there a fragrant spell;
No sound breaks, save a far-off bird
Or tinkling cattle-bell.

Sweetfern and drowsing summer heat, The murmurous glooms of pine— Out of these things has Memory Wrought her a hillside shrine!

Adam Duncan. By H. H. Wilson. (The Westminster Biographies.) Small, Maynard & Co., Boston. 34x534 in. 156 pages. 75c. The "Westminster Biographies" comprise a series uniform in size and plan with the now well-known" Beacon Biographies." The difference between the two series lies in the fact that the former have to do with the lives of great Englishmen, the latter with the lives of great Americans. The latest addition to the Westminster Biographies" consists of a sketch of a noted commander, one who, among his contemporaries, can be ranked after Nelson only. The volume will by no means take the place of the Earl of Camperdown's biography of his great ancestor, but it will do what a larger and more ambitious book often fails to do-it will introduce Adam Duncan to many who have not yet known him. Anneke: A Little Dame of New Netherlands.

By Elizabeth W. Champney. Illustrated. Dodd, Mead & Co., New York. 5x8 in. 313 pages. $1.50. Applied Evolution. By Marion D. Shutter.

Eugene F. Endicott, Boston. 4×74 in. 290 pages. To show that "a profounder reverence and a deeper religious life" are the proper fruit of the lessons of modern science is the object of this book, whose chapters were originally given as Sunday evening lectures in the author's church at Minneapolis. What evolution is, its factors, and its working out in the sphere of morality and religion, are very clearly and satisfactorily set forth in a popular way. The denial here made of vicarious sacrifice in the saving work of Jesus, and of a distinction between natural and supernatural, must be taken, and were perhaps intended, relatively rather than absolutely, and to apply not to all conceptions of those terms, but to some conceptions of them. The title of the book, however, does not seem to us fairly descriptive of its contents. Applied Evolution" denotes, as we think applications of the evolutionary principles, aaking it work in the field of religious, moral, and sociological endeavor, to "hasten the evolution," as Spencer urges us to do. But of this there is little said here. Arnold's Factical Sabbath-School Commen

tary on the International Lessons, 1901. Mrs. T. B. A old, Editor. The Fleming H. Kevell Co., New Yo.g. 6x94 in. 233 pages. 50c.

Around the Crib. By Henri Perreyve. Williar 1. Young & Co., New York. 384x64 in. 68 pagrs. 50c.

A the Court of the King. Edited by G. Hembert Westley. L. C. Page & Co., Boston. 5x7 in. 283 pages. $1.25.

A volume made up of ten short stories, all romances of the French Court, the period ranging from the sixteenth century to that of Napoleon I. These stories have no historic purpose or serious motive. They are written

merely to amuse-tales of court life, gallantry, daring, and counterplot.

Attwood's Pictures: An Artist's History of the Last Ten Years of the Nineteenth Century. Life Publishing Co., New York. 9x 11 in. 150 pages. Baroness de Bode (The), 1775-1803. By William S. Childe-Pemberton. With Portraits. Longmans, Green & Co., New York. 5x9 in. 296 pages.

This well printed and bound volume contains not only the naïve biography of one who had the run of the courts of Europe; it throws some slight light on the history of the last quarter of the eighteenth century.

Biggle Pet Book: Number Seven. By Jacob Biggle. Illustrated. The Wilmer Atkinson Co., Philadelphia. 334x51⁄2 in. 143 pages. 50c.

Booboo Book (The). By Gertrude Smith. Illustrated. Dana Estes & Co., Boston. 5×711⁄2 in. 99 pages. 75c.

Botany: An Elementary Text-Book

for

Schools. By L. H. Bailey. The Macmillan Co., New York. 3×734 in. 355 pages. $1.10. We do not always remember that a flower

exists primarily for the purpose of producing seed; it is even probable that all its varied forms and colors contribute to this supreme end, no matter how much they may please the human fancy and make living the happier. Such and other facts in nature which we are too apt to overlook are emphasized in Professor Bailey's capital new elementary textbook on botany. It would be hard to find a better manual for schools or for individual use. The author is Professor of Horticulture at Cornell, and in his "Lessons with Plants and "The Survival of the Unlike " has already presented new facts and new methods in observing and interpreting the appearances of vegetation. The present volume emphasizes the departure from teaching the forms and names of plants towards teaching the function, though the study of both form and function is necessarily combined.

Boy Duck Hunters (The). By Frank E. Kellogg. Illustrated. Dana Estes & Co., Boston. 6x8 in. 265 pages.

Brave Defense (A). By William P. Chipman. (The Young Patriot Series.) Illustrated. *A. L. Burt, New York. 5x7 in. 254 pages. $1. Another story in the "Young Patriot" series. It deals with one of the minor encounters at the close of the Revolutionary War, namely, that at Fort Griswold, Groton Heights, Conn., in 1781. The author, a native of the place, possessed much traditional information, and also had access to private documents left by those who were participants in that heroic and unequal struggle. The story, therefore, has the interest of personal encounter, and gives fine pictures of fidelity and bravery.

Bruno and Bimba. By Evelyn Everett-Green.

Illustrated. E. P. Dution & Co., New York. 5×7 in. 256 pages. $1.25.

A story for young children, and a charming one, of a little boy and girl in an English village, the "Little People," as Miss Primrose calls them when they come to have tea in her garden.

Celebrated Comedians of Light Opera and

Musical Comedy in America. By Lewis C. Strang. Illustrated. (Stage Lover's Series.) L. C. Page & Co., Boston. 414x634 in. 293 pages. $1.50. It is well that the sub-title prepares the reader in a measure for the quality of this little volume, otherwise he might open it expecting to come upon some great name in the world of comedy and find himself disappointed. Francis Wilson, James T. Powers, Walter Jones, De Wolf Hopper, Richard Golden, and several other equally popular stage favorites of the present hour are here dealt with. The book is well and pleasingly written, and vividly illustrated.

Dante Calendar (A). Decorations and Picturings by Blanche McManus. Edward S. Gorham, New York. $1.25.

Dauntless.

By Ewan Martin. Illustrated. L. C. Page & Co., Boston. 5x8 in. 365 pages. $1.50.

Don Quixote of the Mancha. Retold by Judge Parry, Illustrated by Walter Crane. John Lane, New York. 64x914 in. 245 pages.

Mr. Crane's conception of Don Quixote is both original and strong. The version of the story is well managed, and will please all but those devoted adherents of the great masterpiece who scoff at anything but a verbatim rendering.

Duke of Stockbridge (The). By Edward Bellamy, Illustrated. Silver, Burdett & Co., New York. 512x8 in. 371 pages. $1.50.

A story showing unusual knowledge of Indian life and unusual insight into its thought and tradition and kinship with nature. All children will enjoy making the acquaintance of this little Indian boy from the time when, as a baby, he is wrapped in a beaver-skin to the day when in the forest he chooses A-mi-kons, the beaver, to be his totem or guardian spirit. Christianity Supernatural. By Henry Collin

Minton, D.D. The Westminster Press, Philadelphia. 42x74 in. 167 pages. 75c.

This is a strongly put argument by a cultured mind, but it seems to blend iron with clay in an occasional use of materials rejected as unsound by many Christian scholars. Hence it is, for doubters at least, much less effective than a work we recently noticed, "A Religion that will Wear." Back of argument in such works lies definition. It is fruitless to argue for the fact of miracles till the point has been defined whether a miracle is the immediate working of God, as it is generally represented to be, or only a new form of that mediate working of God which Theists recognize in nature. With Dr. Minton's definition of Supernaturalism as "another name for theism" there is no fault to find. But we believe that his definition of Christianity as "a system of religious thought" is defective. We would mend it by addition thus: of religious thought generating moral action, and of moral action issuing from relig ious thought.

Church Member (The) and His Various Relations and Duties to his Home, his Church, and his State. By the Rev. S. H. Dietzel, Ph.D., Cavetown, Md. 4x6 in. 195 pages.

Cosy Corner Series: The Water People. By
Charles Lee Sleight. Farmer Brown and the Birds.
By Frances Margaret Fox. A Little Puritan's
First Christmas. By Edith Robinson. Helena's
Wonderworld. By Frances H. White. The Story
of Dago. By Annie Fellows-Johnston. For His
Country. By Marshall Saunders. Illustrated. L. C.
Page & Co., Boston. 5X74 in. 50c. each.
Critical Historical Essays. By Thomas Bab-
ington Macaulay. (The Temple Classics.) Edited
by Israel Gollancz, M.A. The Macmillan Co., New
York. Vol. III. 4x6 in. 372 pages. 50c.

of that ill comprehended episode in our early occurred in western Massachusetts just after National life known as Shays' Rebellion, which laborers was naturally condemned by the the Revolution. This uprising of farmers and authorities who alone recorded it, and since then ignored by the country at large. Mr. Bellamy, a native of the locality in which it occurred, has treated it with sympathetic insight into the sufferings and aspirations of the common people who were the "rebels." If the story possessed no other merit, it would be of historical value because of the reality of its scenes, showing the neglect and contempt with which the local aristocracy regarded the farmers and mechanics who fought for and made possible American independence. Nevertheless, the book never ceases to be a good story in order to become a good history. In fact, it is a good history precisely because the characters retain the individuality essential to the reality of the story. They are persons and not types.

Eagle Flight (An): A Filipino Novel. By Dr. José Rizal. McClure, Phillips & Co., New York. 54X8 in. 255 pages. $1.25.

This novel, which the Filipino author published in Spain nearly fifteen years ago, attained immediately an influence comparable with that of "Uncle Tom's Cabin." The field of its influence was, indeed, narrower, but the character of the influence was as if "Uncle Tom's Cabin " had been written by a member of the race to be emancipated. The circulation of the book in the Philippines was, of course, prohibited by the Spanish officials, but the work was soon smuggled into the islands and read with eagerness by widening circles of disciples, until, in Longfellow's phrase, its familiar lines became footprints for the thought of Luzon. The present translationor adaptation, as it is vaguely termed on the title-page-will certainly prove a powerful stimulus to the interest of Americans in the people of the Philippines. The plot of the novel is virtually an outline of the author's