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SOCIAL Economics.

Outline of an Elective Course of Study, Sociological Notes. Rev. Samuel W.

The. Professor Tucker. 100, 218,.Dike, LL. D. 528.
437.

Sociological Notes. Mr. D. Collin Wells.

662.

'THEOLOGICAL AND Religious INTELLIGENCE.

A General View of Missions. Second IV. Southern Africa. 314.

Series. III. Eastern and Central Afri- V. West Africa. 536.

ca (continued). Rev. Charles C. Star. Church Incorporation. Rev. Edwin Hal-

buck. 103.

lock Byington. 324.

Note: FROM ENGLAND. Mr. Joseph King, Jr., M. A. 327, 545.

Book Reviews AND Notices.

Alexander's The Epis.les of St. John. Islam and Christian Missions. J. Wesley

Charles C. Starbuck. 6:4.

Churchill. 338.

Andrews's Institutes of Economics. D. Lodge's George Washington. Charles C.

Collin Wells. 555.

Starbuck. 221.

Balzani's The Popes and the Hohen- Max Müller's The Science of Thought.

staufen. Charles C. Starbuck. 674. . J. P. Gordy. 666.

Bartlett's and Peters's Scriptures, Hebrew McCoshi's The Tests of the Various

and Christian, Vols. I. and II. Charles Kinds of Truth. Charles C. Starbuck.

C. Starbuck. 445.

443.

Blaikie's The Second Book of Samuel. Morse's Benjamin Franklin. Charles C.

Charles C. Starbuck. 442.

Starbuck. 556.

Brander's Impressions of Russia. Charles Murdock's The Reconstruction of Eu-

C. Starbuck. 441.

jope. Charles C. Starbuck. 670.

Briggs's Whither ? George Harris. 552. Parker's The People's Bible. Vol. VIII.

Cheyne's The Book of Psalms. George Charles C. Starbuck. 442.

F. Moore. 439.

Schaff's The Progress of Religious Free-

Curry's Christian Education. Charles C. dom as shown in the History Tolera-

Starbuck. 443.

tion Acts. Charles C. Starbuck. 444.

Delitzsch's A New Commentary on Gen. Stade's Geschichte des Volkes Israel.

esis. George F. Moore. 547.

Zweiter Band. George F. Moore. 333.

Dorchester's Romanism versus the Public Stephens's Hildebrand and his Times.

School System. Charles C. Starbuck. Charies C. Starbuck. 673.
442.

Strack's Die Sprüche der Väter. George
Erman's Aegypten und Aegyptisches Le- F. Moore. 226.

ben im Alterthum. John Phelps Taylor. Strack's Exercises for Translation into

669.

the Hebrew Language. George F.

Findlay's The Epistle to the Galatians. Moore. 227.
William H. Ryder. 225.

Vincent's Word Studies in the New Tes-

Fiske's The Beginnings of New England. tament. William H. Ryder. 333.

Charles C. Siarbuck. 223.

Waldenström's The Lord is Right.

Hathaway's Living Questions : Studies Charles C. Starbuck. 673.

in Nature and Grace. Charles C. Star. Waldenström's The Reconciliation. Chas.

buck. 443.

C. Starbuck. 675.

Haygood's The Man of Galilee. Charles Wallace’s Darwinism. D. McG. Means.

Č. Starbuck. 674.

330.

Houghton's John the Baptist, the Fore. Works of Rowland G. Hazard. George

runner of our Lord: His Life and Harris. 220.

Work. Charles C. Starbuck. 443.

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European Revolution has held the American or voluntary church theory, had qualified its subscription in more ways than one. It asked subscription to the Westminster creed and catechism on the understanding that the church “ did not approve of anything in these documents which teaches compulsory and intolerant principles in religion.” The intolerant passages referred to are those which the American Presbyterians cut out in revising the same confession in 1788, and they are now universally condemned. Even the Free Church, when it left the state in 1843, felt the pressure of them so far as to pass an act to disclaim “ intolerant or persecuting principles.” But it still maintained subscription to the unchanged confession. And the form of subscription in it and in the Established Church alike was still the very strict one dating from 1711: “I do sincerely own and believe the whole doctrine contained in the confession to be the truths of God, and I do own the same as the confession of my faith.” The United Presbyterians had already adopted a more reasonable formula, subscribing the confession generally “as an exhibition of the sense in which I understand the Holy Scriptures."

But already the waters had been stirred. In 1866 the two general assemblies, claiming to represent the Church of Scotland historically, met as usual on the topmost ridge, on either side of which Edinburgh is "piled, close and massy, steep and high.” Each elected its moderator, and the moderator took for his subject the question of creed. In the Free Church Assembly its chairman, Doctor Wilson, took the lead by the statement tbat “no confession of faith can ever be regarded by the church as a final and permanent document. She must always vindicate her right to revise, to purge, to add to it. We lie open always to the teaching of the Divine Spirit; nay, we believe in the progressive advancement of the church into a more perfect knowledge of the truth.” Ten days later Doctor Cook, the moderator of the Church of Scotland, closed his assembly in the presence of the Queen's Commissioner by a statement that the Scottish Dissenting churches were no doubt free to change or modify the creed. “But it is not so with the Established Church. Our confession, submitted to the estates of Parliament, was accepted as the truth of God; and the church was endowed and established, not free at any time to modify, alter, or depart from it, nor to hold the truth of any of its doctrines an open question.” This utterance, listened to at the moment with submission, became three days later the occasion of a weighty protest by some seventy ministers led by Prin

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