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trated, full and descriptive, but it is also so indexed that one can readily find any desired title. In addition, there is a classified index, by which the inquirer is enabled to find readily the titles of works on given subjects. This index is very full and complete, and will be of great usefulness. A study of this catalogue, with some familiarity with the majority of the publications of this company, shows how well they have carried out their purpose of publishing and circulating that kind of literature which emphasizes evangelical principles. Among the very many issues over their name, it is the rarest thing that one can find aught to criticize or reject. They have guarded their good name and the religious reading public with the most scrupulous care. In the missonary department the number and character of their publications are remarkable. The catalogue of this class of works alone is well worth careful study, and it is indispensable to those who are gathering or adding to their libraries works bearing upon this department of the work of Christ's church. We congratulate the firm upon the successful completion of its first twentyfive years' work. In both character and amount it has been worthy of all praise.

THE CARDIFF ESTATE. A Story. By Julia McNair Wright, author of

" Adam's Daughters," etc. New York: American Tract Society. 1897. 12mo, pp. 367. $1.50.

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EVERYBODY'S BUSINESS. By Agnes Giberne, author of Sun, Moon and Stars,"

The Andersons,etc. The same publishers. 1897. 12mo, pp. 311. $1.50.

SIR Evelyn's CHARGE; or A Child's Influence. By M. I. A. Popular edition,

with sixteen full-page illustrations, by Osman Thomas. The same publishers, 1897. 12mo, pp. 404. $1.50.

These are three beautifully printed, attractive, helpful books for young people, and may be safely put in their hands. Mrs. Julia McNair Wright excels as a writer of this class of books, and always gives us something both wholesome and readable. Many of our readers know her as the wife of a beloved professor in our college in Fulton, Missouri. Agnes Giberne is too well known a writer to need commendation. Her series of books for young people along scientific lines is widely known and justly appreciated and esteemed.

OVER AT LITTLE ACORNS. By Elizabeth Olmis. Richmond, Va.: Presbyterian

Committee of Publication. 1897. 12mo, pp. 384. $1.25.

HOWARD MOPALINN. A story for boys. By Miss 8. O'H. Dickson. 12mo,

pp. 206. 85 cents. The same publishers.

THEODORA AND OTHER STORIES. By Elizabeth Olmis. 12mo, pp. 220. 85 cts.

The same publishers.

By Annie E. Wilson. 12mo, pp. 193.


85 cents. The same publishers.

CAMPING ON THE BLUE RIDGE. Near the Lick Log Tunnel. By Mrs. E. H.

Amis. 12mo, pp. 106. 60 cents. The same publishers.

These recent additions to the publications of the Richmond Committee are worthy of a place in our Sunday-school and young people's libraries. They are pure and wholesome in every way, and at the same time sustain the young reader's interest, as we have proved by practical test.

The December number of the American Monthly Reviero of Reviers has several interesting features. Mr. Earnest Knaufft, editor of the Art Student, contributes an elaborate study of “John Gilbert and Illustration in the Victorian Era”; Lady Henry Somerset pays a tribute to the late Duchess of Teck; an English officer in the Indian service writes about the Ameer of Afghanistan; Mr. E. V. Smalley discusses Canadian reciprocity, and Mr. Alex. D. Anderson summarizes the progress of the American Republics. There is also a twentythree page illustrated department devoted to the season's new books, with an introductory chapter, by Albert Shaw, on “Some Anerican Novels and Novelists.” “How the Bible Came Down to Us," is the title of an article by Dr. Clifton H. Levy. Dr. Levy traces the history of the various versions of the Scriptures, presenting photographic reproductions of portions of the most cele brated manuscripts and printed texts. In view of the recent revival of interest in biblical discovery and texual criticism, this attempt to give a popular expo sition of the subject will doubtless be warmly welcomed.


Presbyterian Quarterly.

NO. 44.—APRIL, 1898.


The genetic principle of the New Theology, the dynamic force with which it reconstructs the Old and organizes the New, is the Immanence of God.

Immanence and Transcendence are philosophical antitheses. Immanence (immaneo) literally means to remain in, indwelling, inabiding, while Transcendence (transcendeo) literally means to go beyond, surpass, stand above, be superior to. An immanent soul is an embodied soul, an incarnated spirit, such as are all living men; a transcendent soul is one which has gone beyond the material organism, a disembodied soul. An immanent God is a world-embodied God, an intramundane God; a transcendent God is one which stands above the world and is superior to it and in no sense a part of it, an extramundane God. The life of an immanent God is an outflow; the life of a transcendent God is an inflow. An immanent God evolves; a transcendent God creates. An immanent God is natural; a transcendent God is supernatural. An immanent God operates ad intra ; a transcendent God acts ad extra. An immanent God is related to the world as the Three Persons in the Godhead are related to each other; a transcendent God is related to the world in an extramundane and supersensible manner. Paternity, filiation, spiration, within the circle of the Godhead, are immanent and intrasitive acts; creation, providence, miracles, redemption are transcendent and transitive acts of God. The world is a divine flux, in the opinion of one of these schools; the world is a divine creation, in the opinion of the other school.

Now the organific principle of the New Theology, the archetypal idea with which it builds, the fundamental concept upon which it lays all its structures, the ruling genius which presides over all its developments, the base-line from which it runs out all its surveys, the point of view from which it makes all its observations, is the Immanence of God.

The new doctrine of the Spirit is a special construction of this Platonic conception of the nature and life of God. It is part and parcel of a system, an article set in its creed by the logic of its premise. The doctrine is developed cautiously, unctiously, and with a great show of Scripturalness. Quotation marks, embracing texts of the Bible, dot the pages of its literature. Its exegesis is humble in tone, but dogmatic in conclusion. Interpretations are made in the figures of rhetoric, and the exact language of science is carefully and contemptuously avoided. The reader is never quite certain that he has the writer's meaning. The ideas are elusively mystical, and the language is always simile. The “personal equation" of the reader has the widest play. If his eye is unjaundiced, the text is white; if his vision is discolored, what he reads has the same tint. It must be so. The poetry and sentiment given out in figures of speech, must be translated into cold prose by the heart of the reader. If you cannot accept the doctrine, you are a subject of pity, because your eye is beholden. You are complacently told that your altitude is too low, that your spirit is too earthly. You may possess Christ, but not the spirit. You may have reached Calvary in your pilgrimage, but not Pentecost. Your method of approach is

. You must brood, not think; you must feel, not cognize. A little while ago the cry was, “Back to Christ;" now, however, the call is, "Forward to Pentecost.”

The system seems about to "box the compass” of novelty, to complete the circuit of reconstruction. It has introduced

all wrong

us to the New Revelation, the New God, the New Man, the New Sin, the New Christ, the New Atonement, the New Spirit, the New Life, the New Eschatology. What now remains but the Alexander act of sighing for other worlds! This newness will soon be old, and the old is flat and insipid. Then these spirits which prefer to bound with new error than to lie in the cemetery of old truth must hie away to other adventures in religion.

“The fathers" of the new doctrine are Plato, Descartes, Kant, Lessing, Spinoza, Fichte, Schelling, Hegel and Schleiermacher. The offspring is baptized "Christian Pantheism." To get even a superficial idea of its meaning we must take a "running view" of the whole system.

The New Bible is a gradual unfolding of the mind of God to man “through the reason, through experience, through the course of history, or through the events and discipline of life.” These men tell us that if Christ and the Apostles had had the "environment” of to-day, the indwelling spirit of our times, they would think as they think and reconstruct as they reconstruct. Revelation is a subjective process, and not an objective finality. A late writer says: "Pentecost was the culminating act of an æonial process of redemptive activity.

.. Spirit-taught men possess a new Bible. . . . Holy men of to-day speak and write and work as they are moved by the Holy Spirit. They are acted upon along the lines of their daily calling. The men of to-day are inspired for the work of to-day. The declaration that 'no prophecy ever came by the will of men, but holy men spake from God, being moved by the Holy Spirit,' is not to be limited to the utterances of the Hebrew prophets, but is to be widened in its scope to include the utterances of all Spirit-taught teachers.”ı

The New God is a mysterious, undefined, formless substance, so intimately connected with the world as to form a part of it, and to preclude the idea of separating in reality between the two, and the whole idea of the miracle as a supernatural

After Pentecost, What? By James M. Campbell.

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