05. The Christ of to-Morrow

CHAPTER V THE CHRIST OF TO-MORROW THE recent determination of the Churches to make more intimate contacts with every phase of life is aggressive because it is healthy. Not without meaning does John A. Symonds sing, after surveying the divine program for man, These things shall be, a loftier race Than e’er the world hath known shall rise With flame of freedom in their souls. And light of knowledge in their eyes, They shall be gentle, brave, and strong To spill no drop of blood, but dare All that may plant man’s lordship firm On earth, and fire, and sea, and air.

Nation with nation, land with land, Unarmed shall live as comrades free; In every heart and brain shall throb The pulse of one fraternity.

Man shall love man with heart as pure And fervent as the young-eyed joys Who chant their heavenly songs before God’s face with undiscordant noise.

New arts shall bloom of higher mould, And mightier music thrill the skies, And every life shall be a song, When all the earth is paradise.

Sophisticated adherents of the past and pessimists who are chief mourners at the hearse of Time may deprecate the rapturous unrestraint of such glowing stanzas. Yet these are no more confident that Christ owns the future than He was Himself; and their vivid images but reproduce in other words the forecasts of Biblical prophecy. These furthermore denote what might be described as Christianity’s latest Social Creed, born again in our day of the spirit and precepts of its Risen Head. This creed contemplates the establishment of those conditions in society which secure equal and speedy justice, and the full and untrammeled exercise of their legitimate rights for all members of the human race, wherever found.

Truly the social conscience of institutional religion has been amazingly revived, educated and disciplined during the past decade. In the United States that conscience is increasingly sensitive concerning non-social methods and practices which afflict the well-being of the people. Thanks to its remonstrances, these ills are very much less than they recently were. But despite this relief, they are still monstrous and unendurable in the estimates of those whose vision has been purified by the Light Giver. A growing number in the Churches, and among the young people of both sexes whom the Churches have yet to win, recognize that it is the mission of our religion to preach and practice at any hazard the brotherhood of man. Until this is done, the doctrine of God’s Fatherhood is little more than a speculation in divinity. Hence the increasing body of believers who are resolute for the maintenance of the moral ideals of Jesus, which recreate and develop the noblest instincts and aspirations of our fellow creatures. This gratifying phase has been reached through the arduous labors of pioneers in thought, word and deed, whose sacrifices in its behalf enhance their social importance. When their names are recalled those of Josiah Strong, Richard T. Ely and Washington Gladden should not be omitted. In 1895, a date now long ago and far away, measured by the rapidity of our ethical progress, President DeWitt Hyde of Bowdoin College, Maine, published his Outlines of Social Theology, in which he insisted that Christ’s Christianity and that of His Apostles was “preeminently a social movement,” based upon principles which generated the present disposition to regard everything from the communal rather than the individualistic viewpoint. Seven years later Henry Churchill King’s Theology and the Social Consciousness appeared, and challenged some traditional positions of the household of Faith. The Ex-president of Oberlin College declared that “the social consciousness is so deep and significant a phenomenon in the ethical life of our time, that it cannot be ignored by the theologian who means to bring his message really home.” The series of books by Professor Francis G. Peabody of Harvard breathe the passion for humanity which the Master displayed. Doctor Peabody’s Jesus Christ and the Christian Character, Jesus Christ and the Social Question, and The Christian Life in the Modern World manifest a comprehensive appreciation of the actual facts of life, combined with a deeply spiritual understanding of their crying needs. Professor Walter Rauschenbusch may not have been a trained philosopher nor a technical theologian, but his volume, A Theology for the Social Gospel, restates and amplifies the ideas he had previously advanced in his two works on Christianity and the Social Crisis, and Christianizing the Social Order.

These works, without exception, were offered to the believing world when it relied, in the main, upon the spread of the Gospel by sacramental or evangelistic agencies. They flamed with the light kindled by a Christlike love for mankind, and fed by the wisdom due to persistent and searching reflection. That light played on the semi-darkness in which not a few sincere but mistaken Christians had hidden themselves from their Lord’s more perfect will. It summoned the Churches to a more strenuous and beneficent interpretation of the Evangel than they were wont to exemplify, and one which indicated its superiority by the opposition it aroused among those who sat at ease in Zion, supposing all was well with others because all was well with them. I should like to make extended reference to such telling contributions as The Church and the Changing Order, by Dean Shailer Mathews, Social Idealism and the Changing Theology, by Gerald Birney Smith, Christianity and Social Science, by Charles A. Ellwood, and similarly excellent books, too numerous and important to be dismissed in this summary fashion but for lack of space. They signalize the reluctant passing of the pure individualism of American methods of evangelization, and also the mergence of its better qualities in Social Evangelism. The process is tardy because traditionalists cling to the old wine, and hesitate to quaff the new.

They still adhere to the erstwhile victorious strategies which a revolutionized situation has seriously impaired. Meanwhile, a vacuum abhorrent to lovers of God’s Kingdom prevails in many Churches, and this transitional period has its symptoms in lessened attendance upon and interest in their ministrations.

Nevertheless, Christianity’s institutional forces are at last face to face in this Republic with Christ’s redemptive designs for the children of men. In their realignment theology will be rejuvenated, and a brighter era dawn. The consciousness of man’s sins against his brother man, and of the sufferings these sins create, is no more keen or clamant than the longing for peace through the righteousness of Christ in millions of hearts which accept the social implications of His message. 1 The claim that the tenets of His Gospel are susceptible of incorporation into the social structure, and that they were originally intended so to be, does not rest on forced meanings or esoteric allusions. The Acts of the Apostles itself validates it. These earliest annals of the Apostolic Church record 1 Cf. Francis J. McConnell: Humanism and Christianity, 63ff. the new Faith at work in the old world which it was destined to overcome. Its conquests were not confined to individuals whom it so conspicuously changed. A social consciousness embracing revolutionizing ideals, principles and forces, hitherto unknown to contemporary Jewish thought or to the Roman rule, was plainly perceptible in the converts of Pentecost. The story of how they lived to love and serve in the transforming life of their Risen Lord is familiar to readers of the New Testament. His Spirit preempted them. Beneath His welcome constraint they threw off supposedly fixed habits of thought and action, discarded ancient dogmatisms, set aside for a time the laws governing property, looking upon it as no longer sacrosanct for themselves, but as a means of service for brotherhood. 8 In this manner the original Christian Community rose above the formidable barriers of social caste and imperialism. It became in word and deed a Divine society, patterned after the fellowship of Heaven, and one in which the good 2 Acts 2:42-47; Acts 4:32-37; Acts 5:1-16. of each was the concern of all. Its members displayed a forbearance and a confidence created by their mutual love; a good will given to infinite expansion; and a general disposition of heart and mind toward their fellow men which, could it be universalized, would fulfill the Ideal of which William Morris sang centuries later, Then aU Mine and all Thine shall be Ours, and no more shall any man crave For riches that serve for nothing but to Fetter a friend for a slave. 3

Here the three characteristics of Christ’s teaching were expressed for the first time in ways congruous with the modern demand for a religion which shall enter into definite and saving relations with human society. The first characteristic is His emphasis upon the absolute worth of man. In an age notorious for its callousness, cruelty, and contempt for human life, He repeatedly verified the fixed and unalterable values of every soul. A man, said he, is better than a sheep; better than a herd 8 The Day is Coming. of swine; better than a holy day; better than a sacred ritual; better than anything else in the visible world. From man all things else receive their evaluation; toward him they gravitate for his moral development. The second characteristic is that of social obligation. The Master’s avowal of man’s unique supremacy in the creative order necessarily carries with it his equal obligation to every member of his own order. The third characteristic is sacrificial love. Doctor Edwin Lewis, who has interpreted Evangelical theology in impressive and fruitful ways, declares that “we shall not be far wrong if we say that Jesus’ whole life was dominated by the spirit of sacrificial love; that He was in the world to make dominant everywhere the spirit of sacrificial love; that He made the possession of the spirit of sacrificial love the one sign of membership in His Kingdom; and that therefore in the degree in which that spirit comes to prevail in the hearts of men, the Kingdom of God becomes a realized fact” * * Jesus Christ and the Human Quest, p. lllff. An examination of the whole situation as it exists leaves little room for doubt that the abolition of social maladjustments and transgressions is found in habitual obedience to the temper and the teachings of Jesus. It may be asked, however, whether He regarded His commands as absolute and final legislation, or whether He was simply establishing a general legislative principle, the applications of which were left to time and circumstances. This question has been exhaustively discussed from both viewpoints. Those who support the first position adduce numerous instances which seem to ratify their contention. What about his rulings concerning unchastity, vindictiveness, the love of one’s enemies, the hoarding of wealth, the indulgence of useless anxiety? G If these “laws” of the Kingdom were binding only upon those to whom they were originally given, it must be acknowledged that Christ’s ethical teachings reveal serious limitations.

Those who maintain the second position insist that when Jesus seemed to authorize specific maxims, He was dealing with particular persons and situations. For example, His decision that the rich young ruler should sell all his goods, and give the proceeds to the poor, was intended to correct the love of wealth which prevented the otherwise excellent applicant’s discipleship.” Certainly Jesus did not require Zaccheus, Joseph of Arimathea or other temporally prosperous followers of His to relinquish their earthly holdings. Similar considerations are involved in His washing of the feet of the disciples. This act, it is urged, was local to the hallowed scenes of the Last Supper. Its significance was immediate, and present-day Christians who repeat it do so as literalists. 7

Furthermore the Master did not expressly forbid human slavery, war, abstinence from intoxicating liquors, or from other injurious practices. If therefore Christians are to regard His teachings and mandates as constituting a perfect code, covering all conceivable 6 /Matthew 19:16 ff. John 13:1 ff. conditions which may arise, such a code often leaves them ignorant of what they should do.

Relief from this difficulty, we are told, is in the realization that Jesus laid down a general legislative principle, capable of the widest application, and of which He gave some striking examples. The truth is that both parties to the dispute have sufficient facts at their disposal to justify their respective contentions.

But, as we have seen, the principle in question is that of sacrificial love. It implicates a believer’s personal interest in the well being of all men. It further implicates the utmost personal endeavor to promote that well being.

Hence Christian love is not an ephemeral passion. It does not sigh for wretchedness while shunning the wretched. 8 It motivates the surrender of self for the good of the race through his eyes, and knows its possibilities for betterment in the light of His knowledge.

He shows us how boundless a man’s horizon may be, “how vast, yet of what clear trans- 8 Cf. Coleridge’s poem: “Reflections on Having Left a Place of Retirement.” parency,” and what an infinite realm to fill with devoted toil which is its own reward is still left to every responsive soul. Hence nominal believers, whose hearts are foreign to the sovereign rule of love and sacrifice, have not yet received the Lord of all true life.

Turn once more to His teachings, in which He repeatedly enforced the primacy of His sacrificial love. The fatal lack of its governing principle was illustrated in the Elder Brother of the Parable of the Prodigal Son; in the unmerciful servant who figures in the Parable of Forgiveness; in the complaints of their fellow workers against the late comers in the Parable of the Laborers in the Vineyard; in the rejected souls who appear in the Master’s tremendous description of the Day of Judgment. He also illustrated its positive consequences. The heart of God overflows in His Parable of the Good Samaritan.

9 It is the classic example of that Divine truth which entered in through the lowly door of stories Luke 15:11 ff.; Matthew 18:23 ff. Matthew 20:1 ff.; Matthew 25:31 ff. taken by Jesus from the daily life of the people. It teaches that though “religion has many dialects, many diverse complexions, it has but one true voice, the voice of human pity, of mercy, of patient justice.” 10

Since Christ’s words were first uttered in Nazareth and Capernaum, they have arrested those who really believed them. To possess the self-sacrificial love which He poured forth in Galilee and Judasa is to engage, as did its Giver, in the fight against disease and death; to minister to the necessities of the outcast and the despised; to champion the cause of the oppressed; to extend a helping hand to defeated and despairing souls who yet essay to rise again. This love, which is the height of good, the hate of ill, the triumph of truth, the overthrow of falsehood, renders its possessors indifferent, as Jesus was, to personal benefit or prestige. They are concerned only to give service in fullest measure, pressed down and running over. They are willing, as He was, to endure discomfort, pain and even death itself, 10 John, Viscount Morley: Recollections, Vol. I, p. 189. if by their sufferings others can be aided; and to shatter, as He did, the shackles of error and sin which chafe and burden their fellows, cost what it may. Such love blesses both the lover and the beloved. It recognizes the stranger, the hungry, the thirsty, the sick, the naked and the downfallen, as children of the one Father and brethren of the one Christ. It succors all who are disconsolate or undone because it is the holy love of God, made manifest through Christ to all men.

II

If therefore Jesus did not vouchsafe maxims sufficiently numerous and explicit to include all the problems of to-day’s complex life; if He did not definitely speak upon the modern questions of internationalism, or of economic and industrial justice and its relative issues, it by no means follows that these problems, questions and issues are exempt from His jurisdiction. On the contrary, they cannot be permanently settled by any other ruling or control. Their understanding and relief now enjoy more favorable prospects than heretofore, because the contentions they involve are no longer waged in “a dumb, listless, illiterate world.” It is an open controversy between “the mind which was in Christ,” and the resuscitated Paganism of unadulterated individualism and nationalism. The conflict is fraught with moral and religious consequences that cover the honorable diplomacies of States and the perpetuity of their security and concord; the social reconstruction dictated by the New Testament temper and program; the reconciliation of divergent forms of sacred truth; the simplification of its creedal statements; the maintenance of the essential spiritualities of the Biblical Faith. In short, it bears directly upon the building of the Kingdom of God upon earth. The ferocious cruelties of an unparalleled war have driven home these reflections. That war exposed the indescribable evils which even knowledge and culture incur when separated from Christ’s lordship. It also emphasized the social demoralization which is the inescapable consequence of hate, greed, treachery, pride and physical conflict. At such a crisis, the magnitude of which baffles imagination, the Church must restore civilization to those ends from which it has been deflected. She is “bound by her nature ’to reduce to the One’ the tangled skein of human life.” “ Whatever the errors, the rectifications, the risks or the losses this obligation entails, Catholic and Protestant, Fundamentalist and Modernist, are alike bound to gird themselves afresh for its discharge. Had they bestowed the same assiduous care upon the expression in their policies and deeds of sacrificial love which they devoted to their respective peculiarities of belief, the world might have escaped the soul sickening catastrophe which overtook it in 1914. And if the fires of this infernal -wrath shall purge the Church Universal of her dross, sanctify her for the noblest ideals of her faith, 11 Ernest Barker: National Character and the Factors f Its Formation, p. 212. and for the service necessary to attain them, then even that vial of destruction will not have been poured out for naught. 12

Mankind will not be Christianized by Catholics or Protestants until statesmen and nations are convinced that “the sight of means to do ill deeds makes ill deeds done,” and in the strength of that conviction they relegate their armaments to the scrap heap. This does not mean that war can be straightway legislated out of existence any more than can marital infidelity, class prejudice, race discrimination, gambling, drunkenness, the despotisms of capital and labor or similar iniquities. To be sure, legislation can greatly help, but it requires the educational backgrounds which spell ninety per cent of genuine reform, and insure that support of public opinion without which the best laws fall short of their intention. Professor Alfred Zimmern points out that a great deal of collaboration hitherto evidenced did not carry far because “the doers 12 Cf. the Author’s, The Three ReUgious Leaders of Oxford, p. 586ff. and the routineers” who were in control showed scant hospitality to the thinkers. If power is not to pass in increasing measure into irresponsible hands, and if the ghastly paradox of reason become the servant of unreason is to cease, there must be international intellectual cooperation “of the world of thought, the scholars, the writers, the artists and the educators with the world of action.” Civilization will thus have control of its environment and prevent the otherwise irresistible drift to disaster. Best of all there will be established “a society in which men are free to live a truly human life and to perfect their spiritual faculties.” ia We have already seen that the program which insures the highest welfare of mankind is found in the character and teaching of Jesus. It should therefore be our business to exemplify and disseminate His spirit until He shall reign in the heart and conscience of all men and women. They dread and oppress one another because that spirit is not in them.

18 Alfred Zimmern: Learning and Leadership, p. 73ff.

Husbands and wives sever their domestic ties, and frequently visit the results of marital perfidy upon their innocent children, because they lack His gifts of forbearance and consecration. Negroes and whites, or dwellers in the Orient and the Occident, despoil their joint heritage as the offspring of God for the same reason. It is likewise the explanation of the suspicions and jealousies of employers and employees. The world’s woes and tragedies, which make history a melancholy record, are to be largely ascribed to this source. The very monotony of these tremendous disasters enforces the solemn duty of all who name the Name which is above every name, to make it synonymous with new life and new hope for the entire human family.

Destructive absolutisms in any realm, and especially in that of economics, can only be removed as we have “a more exalted morality, a higher degree of humanity and a loftier religion,” proceeding from the Ideal and the inspiration of Jesus. Well may Doctor Thomas G. Masaryk, first President of the Czechoslovak Republic, insist that “it is our task to make realities of the religion and ethics of Jesus, of His pure and immaculate religion of humanity. He saw in the love of God and of one’s neighbor the fulfilment of the whole Law and the Prophets, the foundations of religion and morality. All else is accessory.” “ The gradual perfecting of the social order is therefore nothing more nor less than the gradual enthronement of Jesus as the Christ and Redeemer of that order. Archbishop Temple of York, England, wisely observes that we cannot say men must be first made perfect and their social order perfected afterwards; for we must have regard to the educative value of the political and social order.

“But,” he continues, “we shall pray and work to secure in all citizens the Christian spirit, with the full and potent expectation that as it grows it will progressively establish a Christian social order.” 1S It is a common criticism of the Ideal of 1 * The Making of a State, p. 452. Cf. also Benjamin Kidd’s posthumous volume, The Science of Power.

1’s Essays in Christian Politics, p. 81.

Jesus that it is incapable of application to the actual world in which we live. Professor Robinson, in The Mind in the Making, refers with some acerbity to the claim that the practical problems of this day can be solved by such “sentimentalities” as the Fatherhood of God and the Brotherhood of Man. Their solution, he contends, is to be found in scientific insight and scientific control. Why then waste our limited gifts on theories which are too vague and doctrinaire for effective reciprocity with real conditions? No sane interpreter of the religion of Jesus proposes to dispense with “scientific insight and scientific control.” But he maintains that they must be baptized into Christ or encounter the liability of their prostitution to base ends. Science requires moralization as much as any other branch of human thought or activity. 16 In no other way can we halt the further enlistment of inventions and discoveries in the work of devastation they have already expedited. Professor Zimmern reminds us that modern science has tempted men la Cf. Kirtley F. Mather: Science in Search of God. to forget the end in the means. His indictment is none too severe that, “Science has done damage to the spiritual interests of mankind not by what it has achieved but by what it has forgotten in the moment of achievement.” 17

Nations will one day perceive the reasonableness of Christ’s supremacy in His revelation of God’s will respecting men, and that their restoration to His creative purpose is contained in the life and expressed in the teaching of His Son. They will discern in Him that principle which I have endeavored to set forth, and will recognize that it is capable of application to every personal and social relationship. Should they be tempted to put from them what is here argued because, forsooth, it is a mere dream of enthusiasts; should they set out to refute it, seducing themselves with the vain conceit that they know more feasible schemes, and making an idol of the blood-stained past, they will find, perhaps too late, that the principle of self-sacrificing love cannot be so easily overthrown.

17 Learning and Leadership, p. 76f. In his individual as in his social life, man is constituted with specific reference to that great principle. Its essentials are lodged in the soul beneath all being. A heart of honor, of justice and of love beats at the center of the universe. The stars in their courses fight for the establishment of Christ’s law. Hence the Christian outlook, as He created it, brings humanity into harmonious relations both with itself and with the actual world. “If we are to serve our fellow-men effectively in the conditions of modern life, it is necessary through scientific knowledge and the increasing use of quantitative methods to gain control of our environment in order that we may subdue it to humane ends. Into this indispensable task of modern civilization Christians may help tf> infuse the right spirit the spirit which seeks truth, is afraid of no facts, harbors no prejudices, condones no injustice, and sets the common good above all sectional and selfish interests.” 18 Professor Hocking of Harvard sustains 18 J. H. Oldham: Christianity and the Race Problem, p. 240.

Mr. Oldham’s statements in words characteristic of a first class philosopher who also believes that the true way of life for men is found in the Master. He suggests that when Jesus commanded His disciples to love God and love man He actually meant what He said, and that the command itself guaranteed its possibility. Original Christianity, as Doctor Hocking regards it, has suffered grievous wrongs at the hands of its alleged interpreters.

Many of these have robbed it of its distinction by reducing its audacity to their compromising levels. They have sought to bring Christ down to the naturalistic plane of unregenerated humanity, rather than to lift humanity to the height of Christ. There is no desirable future for us except as we assure it by making the life which is of and in Jesus the true life alike of Church and State, and the recognized norm of individual existence. The professor concludes that while from one point of view, “Love your enemies” is an impossible command, it is the only way in which the enemy can be conquered. He is unsubdued until hilove is won, and love is evoked by love, not by hostility. 19

Hence, “Resist not evil” is not a counsel commending weakness, but strength. The real reason why so many men and women stand apart and critically survey Christ’s valiant ethic is because they have not the moral courage to accept it. His teachings are not milk for babes but meat for the strong. The decisive enterprise of the Church Universal therefore is to universalize the Spirit of her Lord, and this is the spirit of “regard for the other,” whoever he may be. Her priesthood calls for consecrated spirits who shall fill up “that which is lacking in the sufferings of Christ”; for the complete emancipation of the race from ignorance, folly and sin. Her chief function is not merely to maintain a splendid tradition, but to be here and now the alter ego of her Redeemer, summoning mankind to a glorious adventure in Him, with His own presence to lead the advance. The things dividing the 10 Cf. William E. Hocking: Human Nature and Its Remaking, revised edition, p. 372 ff,

Churches to-day are largely inherited, and for the majority of her non-adherents they no longer have important meaning. It is high time that believers awoke to the true nature of the Church as priestly in the continuity of her past, yet prophetic in her determination to launch out into the deep at the behest of the Shepherd and Bishop of all souls, who is “the same yesterday and to-day, yea and for ever.”

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INDEX Apocalyptist, the, 48ff, 69 Aquinas, St. Thomas, 61 Aristotle, 22, 61 Eliot, George, 131f.

Emerson, R. W, 42 Ethicist, the, 51ff, 69 Arnold, Matthew, 81, 116ff, Experience, Christian, 49, 141 Augustine, 113, 135 Authoritarian, the, 70 Bacon, Benjamin W, 91f.

Barton, Bruce, 77ff.

Bergson, Henri, 17, 46 Bowne, Borden P, 34 Bradford, Gamaliel, 82ff.

Bradley, F. H, 47 Brandes, Georg, 52 Browning, Robert, 116 54ff, 70 Experimentalist, the, 70

Faith, 17, 56 Gibbon, Edward, 103f.

Gore, Charles, 96f.

Hagenbach, Karl R, Ill Hall, G. Stanley, 53 Harnack, Adolf, 18, 50 Harrison, Frederic, 132 Headlam, Arthur C, 94f.

Hocking, W. E, 168f.

Caird, John, 23 Calvin and Calvinism, 108, Hiigel, Baron von, 73 135 Hume, David, 130 Case, Shirley J, 53, 89 Hyde, DeWitt, 147 Christ myth, the, 19, 52 Church, the, 60ff, 67, 97ff, Inge, W. R, 49

150ff.

Civilization, 103 Clough, Arthur Hugh, 115f.

Coleridge, S. T, 129 Comte, Auguste, 126f.

Creeds, 21 Cross, the, 35

Dante, 32 Darwin, Charles, 32, 65 Dods, Marcus, 140 Dorner, Auguste, 45 James, William, 34 Jesus Christ, 15ff, 29f, 42ff, 75ff, 106ff, lllf, 123, 144ff, 166 John, St, 71 Jowett, Benjamin, 77 Julius Caesar, 43 Kant, Immanuel, 55, 126ff.

Keats, John, 35 King, Henry Churchill, 147

Lecky, W. E. H, 101 Lessing, G. E, 17 Lewis, Edwin, 40, 153 Liddon, H. P, 80 Lidgett, J. Scott, 142 Lightfoot, J. B, 67 Lucretius, 32 Ludwig, Emil, 85f.;

Mackintosh, H. R, 72, 98, 122 McConnell, Francis J, 19 Martineau, Harriet, 131 Martineau, James, 68 Masaryk, Thomas G, 164 Mill, John Stuart, 47f, 130f.

Morgan, Lloyd, 46 Murry, J. Middleton, 80S.

Napoleon, 105 Newman, Cardinal, 63ff.

New Testament, 45ff, 70, 119 Oldham, J. H, 168f.

Paul, St, 28, 58, 71, 87 Paulus, H. E. G, 88 Peabody, Francis G, 148 Poets, the, llSff.

Pringle-Pattison, A. S, 46, 136 Protestantism, 63f, 114f.

Psychologist, the, 52f, 69, 121, 133f.

Quick, Oliver C, 76 Rauschenbusch, Walter, 148 Renan, Ernest, 79 f.

Renaissance, the, 114 Ritschl, Albrecht, 136ff.

Robertson, F. W, 129 Robinson, James H, 166 Royce, Josiah, 139 Sabatier, Auguste, 36, 66 Saunders, Kenneth, 88 Schleiermacher, F. E. D, 122, 127f.

Scholasticism, lllff.

Schweitzer, A, 50 Science, 113, 120ff, 166f.

Seeley, Sir James, 140 Showerman, G, 104 Skeptic, the, 52, 69 Smuts, J. C, 46 Social creed, the, 145ff.

Sophocles, 27 Spencer, Herbert, 133 Spinoza, 24 Streeter, B. H, 96f.

Temple, William, 96, 165 Tennyson, Lord, 115, 117ff.

Traditionalist, the, 44ff, 69, 149 Troeltsch, Ernst, 108 Warschauer, J, 50, 90f.

Weigall, Arthur, 87 Wesley, John, lOlf.

Westcott, Brooke Foss, 117, 141 White, Edward L, 104 Wrede, W, 52 Zimmern, Alfred, 162f, 166