ISLAM AND CHRISTIAN MISSIONS. Reprinted from "The Missionary Review of the World" for August, 1889. Pp. 21. New York: Funk and Wagnalls. Price, 20 cents.

We call special attention to this monograph on the relation of Christian Missions to Mohammedanism. The authorship is not acknowledged, but it is unquestionably that of one who has had the twofold advantage of having been a working missionary amongst the Moslems in Syria, and, more recently, the professor of theology in some American missionary seminary, where he has given profound study to Mohammedanism as a spiritual system.

We doubt if there is in existence a more satisfactory exhibition of the inward strength and resources of the Moslem faith. The author does not profess to give an exhaustive treatment of his theme; but within the brief compass of twenty pages he is eminently successful in presenting the duty of Christian missions to the Mohammedans; in showing what special difficulties must be overcome in order to the successful accomplishment of the duty; what should be the aim of missionary effort in meeting the charm and power of Islamism; and in indicating the spirit which should inspire and govern Christians in the proper discharge of their duty in the premises.

The writer is a remarkably clear, forcible, yet temperate and attractive expositor. The reader feels the accent of candor and fairness throughout the luminous and fascinating statement. By the simple art of truth the author persuades the reader into believing with the great Dr. Johnson, that "there are two objects of curiosity the Christian world and the Mohammedan world; all the rest may be considered as barbarous." When the author reaches the question of method in dealing with this powerful foe of Christianity he is suggestive and practical; and yet, in common with missionaries everywhere, he is open and progressive, still seeking for guidance on this vital point of method, and would be grateful for light. It is to be hoped that every one who is loyal to the missionary enterprise will take pains to become acquainted with this able, interesting, and effective discussion.

J. W. Churchill.

GERMAN THEOLOGICAL LITERATURE.

A. Bastian, Professor an der Universität Berlin. Die Culturländer des alten Amerika. Erster Band: Ein Jahr auf Reisen. Pp. xviii, 704 u. 3 Karten. Mrk. 18. Zweiter Band: Beiträge zu geschichtlichen Vorarbeiten auf westlicher Hemisphäre. Pp. xxxviii, 967 u. 1 Tafel. Mrk. 22. Dritter Band: Nachträge und Ergänzungen aus den Samlungen des Ethnologischen Museums. Pp. 290, mit 6 Tafeln. Mrk. 13. Berlin: Weidmann'sche Buchhandlung. Professor Bastian is generally regarded as "the greatest living ethnologist." The work which is now completed is of such fullness and erudition that its real value is in danger of being overlooked except by severe specialists. Yet, the book is a mine in which whoever is interested may work with great profit, not only in the facts of American antiquities, but also in the philosophy which anthropology is forming, either as a means or as a result of its in

vestigations. Dr. Bastian undertook his extensive travels with the conviction that the most important field of anthropology is Central America. These volumes are the fruit of his travels and labors. The first volume contains two parts: first, an account of the author's journeyings in Chili, Peru, Ecuador, the Isthmus, and Guatemala; the second, pages 441-683, two essays, the one on the religion and customs of the ancient Peruvians, the other, a comparative study of the ancient constitutions of the priesthood and the state. In both of these essays it is supposed that religion originates in wonder or astonishment. The second volume is given to historical exposition, so far as it is possible, from the earliest records and chronicles. The subjects which receive special investigation are the Incas in Peru, the Chibchas and the tribes of the Magdalenen and Cauca Valleys, the races of the Isthmus and the Antilles, Guatemala and Yucatan, and the history of ancient Mexico. The parts that deal with Peru and Mexico are of special interest in the prominence given to the religious, social, and political relations of their ancient peoples. The third volume is composed of additions and supplements to the subjects which are treated in the second volume, and furnish much light on comparative anthropology. If we understand the author, his work throughout supports a racial and psychological monism. It is thought if the inductive method is fully carried out in psychology it will lead not to a high latitude transcendentalism, but to a real matter-of-fact foundation. Monism lies in the nature of thought, whether in religion or in philosophy. This view, which is supported by anthropology, in turn becomes a support to the whole sphere of knowledge, and gives signal advantages in every department of science. The effects of nature, the world over, of peoples and of civilizations, taken all together, show unity, -essential harmony. These volumes have the strength and the weakness incident to the method of writing history and making philosophy at the same time.

Friedrich Paulsen, Professor an der Universität Berlin. System der Ethik, mit einem Umriss der Staats- und Gesellschaftslehre. Pp. xii, 868. Berlin: Verlag von Wilhelm Hertz (Besser'sche Buchhandlung). Mrk. 11.- Professor Paulsen's reputation as a lecturer, and as a clear, cautious speculator, finds in this fruit of his labor a full justification. Morality is regarded as a practical matter and of popular concern, having for its task the discovery, investigation, and declaration of these principles of conduct, the practice of which gives form to life and harmony to all its relations. But the practical always rests upon the theoretical, and no department of science can free itself from such a foundation. Theoretical ethics must include anthropology and psychology; in fact, ethics covers all philosophy in origin and aim. The author is not over-concerned to establish a method of ethics or to indorse any current theory, although the rationalistic view of the Kantian school is regarded as erroneous. Ethics is an empirical science in the same sense as is medicine, and moral laws are natural laws and known as natural laws in the same sense in which the rules of dialectic are natural laws, and are recognized as such. After the introduction, in which the nature and task of ethics are regarded, an outline of the history of moral philosophy, pages 23-171, forms the matter of the first book. The Grecian period was naturalistic, and inquired for the highest good. Christianity was supernaturalistic, and asked what are, according to the commands of God, duty and sin. Modern ethics, drawing from both the

Grecian and Christian, are not well-defined. The men of 1789 who sought to destroy the church took their stand on liberty, equality, and fraternity, looking for a kingdom of God on earth. Hobbes is placed at the head of modern moral philosophy, with his favorite idea of selfpreservation, which Bacon had suggested but not developed. Dr. Paulsen agrees with V. Gizycki, that "of all English moral systems that of Shaftesbury is the most important," a judgment which we suspect of some rational explanation only because Professor Paulsen makes it. The third and seventh chapters of this book, treating respectively of the conversion of the old world to Christianity, and of Christian and modern moral philosophy, are of special value. The second book, pages 171369, treats of the fundamental ideas and the principal questions of morals. Good and evil, the highest good, pessimism, duty and con-. science, egoism and altruism, virtue and happiness, the relation of morality to religion, and the freedom of the will, indicate the eight chapters of this book. Religion is not to be divorced from morality; rightly understood, there is common ground. If life works upon faith, faith works upon life. Faith in the good, in the world, in God, strengthens courage and supports hope. Quoting Goethe, it is maintained that "periods of faith have always been brilliant, inspiring, and fruitful, not only for their own age, but also for succeeding ages, while all epochs of unbelief are barren and troublesome." The third book, pages 369-577, is divided into two parts: duties to one's self, or the individual virtues, and duties to others, or the social virtues. Under the former are given the nature of virtue, self-rule, the physical life, the economical life, the spiritual life, the honorable life, and self-destruction or suicide; under the latter, sympathy and benevolence, justice, brotherly love, and truthfulness. The fourth and final book, pages 577-861, is in many respects the most important division of the work. The family is regarded as the unit of society, and its dangers are passed in careful review. Associations and friendships, in view of social differences, individual and national, form a very suggestive chapter. The problems which grow out of property and the forms of society are recognized, pages 646-792, and discussed, mainly, from an historical point of view. The work closes with an estimate of the different theories touching the origin, constitution and functions of the State. Professor Paulsen has made a most excellent contribution to sociology. His work shows a moral earnestness. There is a readiness to recognize light from whatever source it may come. He holds that Christianity has stamped upon human consciousness three great truths. First, "suffering is an actual phase of human life;" second, "sin and guilt are real features of human life; and, third, "the world lives through the disinterested sacrifice of the innocent and the just." Some arrangement, if possible, ought to be made with the author of this work for an English translation.

WEIMAR, GERMANY.

Mattoon M. Curtis.

THE

ANDOVER REVIEW:

A RELIGIOUS AND THEOLOGICAL MONTHLY.

VOL. XII.-OCTOBER, 1889.- No. LXX.

THE MINISTER'S STUDY OF THE OLD TESTAMENT.1

THE minister I have in mind is one who has as much Hebrew as is usually got in a seminary course, and who wants to know more of the Old Testament. The daily duties of his calling, the preparation of sermons, his pastoral and social visiting, and the thousand and one miscellaneous demands on his time and thought, set narrow limits to his studious leisure; yet by wise economy of time, hard work, and patience, the busiest pastor can accomplish a great deal. But his time is too precious to be wasted in misdirected effort, or by working with poor tools. If these suggestions about apparatus and methods, which are the fruit of some experience both as a pastor and as a teacher, help any minister to get more out of his Old Testament study my object will be attained.

I have taken it for granted that this study will be, in part at least, upon the original text. But my assumption will no doubt be met with a question, Is it worth while for the ordinary minister to keep up his Hebrew? Would not the same time given to the study of the Old Testament in translation, with the help of good commentaries, be more profitable? And, for that matter, is it wise to insist on the study of Hebrew in the seminary? Would not the labor now spent in acquiring a meagre knowledge of the language be better spent on the branches of Old Testament study which are too often crowded out by mere grammar grinding?

1 This paper is the second in a series of articles, designed for this REVIEW, on the Methods and Results of Biblical Science, under the direction of Professors Hincks, Moore, and Ryder. The first article appeared in the June number for the current year under the title, "The Gospel Miracles and Historical Science," and was prepared by Professor Hincks. - EDS.

Copyright, 1889, by HOUGHTON, MIFFLIN & Co.

It is certainly a great defect in our system of education, that the study of Hebrew is begun in the seminary. If students preparing for the ministry took Hebrew in the last two years of their college course, say two hours a week, the seminary being relieved of the drudgery of the elements could do its proper work far more satisfactorily, and perhaps the greatest cause of complaint would be removed. For the rest, the overcrowding of the curriculum, resulting from the multiplication of branches of study, will compel not only a readjustment of the course, but in all probability a modification of the system in the direction of greater freedom of choice on the part of the student. In some form or other the elective system is inevitable, in the professional school as well as in the college, and the experiment is now being tried in more than one of the seminaries.

But these questions raise a larger one. What is the object in studying the Old Testament in the original? What has the minister to gain by it? The answer which our fathers gave was definite and conclusive. The Scriptures of the Old and New Testaments are the Word of God, the rule of faith and life. Inspiration, in any proper sense, belongs only to the Old Testament in Hebrew and the New Testament in Greek, which by God's singular care and providence have been kept pure in all ages. These alone are authoritative; to them the final appeal must lie. For the common man who seeks in the Scriptures his own instruction and edification, translations are a necessity; but the minister of the Word, whose tremendous commission is to proclaim to his fellow-men, "Thus saith the LORD," to teach them what they must believe concerning God, and what duty God requires of them, must not be dependent on translations and commentaries; he must read the very words which were immediately inspired of God, without the intervention of any human medium. The churches of the Reformation, therefore, with the exception of a few fanatical sects, all insisted that their ministers should know the original languages in which God's revelation was given, not only as a part of their general culture, "because it is highly reproachful to religion and dangerous to the church to entrust the holy ministry to weak and ignorant men," but as a specific requirement of their calling. For those who hold the Protestant doctrine of Scripture and the corresponding conception of the Christian ministry, this answer must still be sufficient. That there should be modern enthusiasts who decry the study of Greek and Hebrew, along with all other learning, as useless or harmful, is not strange; but it is