KROP'S LA PENSÉE DE JÉSUS SUR LE By Professor MARCUS Dods, D.D., New
ROYAUME DE DIEU

ÉVAN-1 By Professor MARCUS DODS, D.D., New

VeIt's Die Synoptischen PARALLELEN By Professor MARCUS DODS, D.D., New

259

263

266

274

LILLEY'S THE PRINCIPLES OF PROTESTANTISM, 344; THE EXPOSITOR, 345;
GEDEN'S STUDIES IN COMPARATIVE RELIGION, 346; CAMPBELL'S HYMNS AND
HYMN MAKERS, 346; MACINTYRE'S ELIJAH AND ELISHA, 347; MACLEOD'S
CHURCH, MINISTRY, AND SACRAMENTS, 347; ARCHIV FÜR RELIGIONSWISSEN-
SCHAFT, 347; SMELLIE'S THE JOURNAL OF JOHN WOOLMAN, 347; SAMUELSON'S
FOOTSTEPS IN HUMAN PROGRESS, 348; ROBINSON'S A STUDY OF THE SAVIOUR
IN THE NEWER LIGHT, 348; A NEW DIRECTORY FOR THE PUBLIC WORSHIP OF
GOD, 349; BONWETCH'S STUDIEN ZU DEN KOMMENTAREN HIPPOLYTS ZUM
BUCHE DANIEL UND HOHEN LIEDE, 350; ACHELIS'S HIPPOLYTUS STUDIEN, 350;
KLOSTERMANN'S DIE UEBERLIEFERUNG DER JEREMIAHOMILIEN DES ORIGENS,
350;
WINER'S GRAMMATIK DES NEUTESTAMENTLICHEN SPRACHIDIOMS,
351; THE BIBLICAL ILLUSTRATOR, 351; FLYNN'S STUDIES ON THE SECOND
ADVENT, 351; WILBERFORCE'S SERMONS, 352; WHYTE'S BIBLE CHARACTERS,
353; MACPHERSON'S CHRISTIAN DOGMATICS, 353; ROBERTSON OF BRIGHTON'S
SERMONS, 354; MACKENZIE'S CHRISTIANITY AND THE PROGRESS OF MAN,
355; VEALE'S DEVOTIONS OF BISHOP ANDREWES, 355; CARR'S LIFE-
WORK OF EDWARD WHITE BENSON, D.D., 355; LOGAN'S LIFE OF JAMES
WALKER, D.D., 356; LIFE OF DR J. L. PHILLIPS, 357; SIR WILLIAM
MUIR'S CYPRIAN, 357; GEORGE'S UNITY IN RELIGION, 357; DIMOCK'S SOME
NOTES ON THE VINDICATION OF THE BULL APOSTOLICAE CURAE, 357; HUTCHI-
SON'S SERMONS AND ADDRESSES, 358; WEIZSÄCKER'S DAS NEUE TESTAMENT
ÜBERSETZT, 358; DAS REICH GOTTES, 358; MYLNE'S THE ABIDING STRENGTH
OF THE CHURCH, 358; THE EVERSLEY BIBLE, 358; ROUTH'S DARIUS, 358; THE
SUNDAY SCHOOL RED-BOOK, 358; HUCK'S SYNOPSE DER DREI ERSTEN EVAN-
GELIEN, 358; KATE W. HAMILTON'S THE PARSON'S PROXY, 358; CLARK'S
THE GREAT SECRET, 358; JAMIESON'S NATURE AND GOD, 359; TUCK'S THE
SUPREME SCENES OF OUR LORD S LIFE, 359; FLORENCE WITTS' LIFE OF
FRANCES E. WILLARD, 359; BIBLIOTHECA SACRA, 359; MIND, 360; THE
NEW WORLD, 360; NEUE KIRCHLICHE ZEITSCHRIFT, 361; THE PRESBYTERIAN
AND REFORMED REVIEW, 362; REVUE D'HISTOIRE ET DE LITTERATURE
RELIGIEUSES, 362; THE BIBLICAL WORLD, 362; SIMON'S SOME BIBLICAL PRO-
BLEMS, 363; LAUTERBURG'S BEGRIFF DES CHARISMA, 366; SCHMIDT'S DIE
LEHRE DES APOSTELS PAULUS, 366.

RECORD OF SELECT LITERATURE,

367

Divine Immanence; an Essay on the Spiritual
Significance of Matter.

By J. R. Illingworth, M.A., author of "Personality, Human and
Divine." London: Macmillan & Co. 8vo, pp. xvi. 212.

Price, 78. 6d.

MR ILLINGWORTH has rapidly taken a foremost place among those writers of the day who deal with questions lying on the borderland of science, philosophy and theology. His work on Personality deals with the crucial question of philosophy and theology, and it could not have been written until that great problem had come to the front, as it has come under the great stimulus of the Kantian, and specially of the Hegelian, philosophy. It is a striking circumstance to note how the question of personality presses itself on all the philosophies of the present hour, and to note how the traditional psychology deals with it. Formerly the unity of the subject was lost, or, at all events, it was only the formal bond which somehow held the faculties together. Consciousness was looked at as a product, which came to appearance when the organism attained to a certain growth. It is one of the merits of Green that he was able to destroy this supposition, and to show that the unity of the subject was the presupposition of experience, and reference to a self-conscious subject the condition of knowledge. This made an end of many speculations, but the traditional psychologists are still unconvinced, though they are now compelled, as never before, to face the problem. Like M. Ribot, who is a typical writer of the school he represents, they essay "to reduce conscious personality to its immediate conditions-the organism." Now it is one of the services of Mr Illingworth that he has dealt seriously and effectively with this class of writers, and has reached a number of readers who are not likely to read the works of Green and others who have written on this question.

The book before us may be described as the sequel to the work on Personality. Generally it is a discussion on the relation of nature to religion. The opening chapter has the title, "matter and spirit." The distinction dates from the old distinction of "body and soul" of primitive philosophy, and this latter distinction is as old as human reflection. This is first set forth, and the author proceeds to look at the nature and relation of spirit and matter. The main conclusions to which he comes are these. However

different they may be, they are known only in combination, and so neither can be completely known. They, however, represent very distinct and easily distinguishable phases of experience. Spirit is what thinks, and wills, and loves; matter is what moves in space. "Other things are determined from without they are what external forces make them: they do not choose what they will be. But spirit chooses its own end, elects what it will become, and thereby asserts its existence, as having a value in itself." Matter, he contends, is of use to spirit, but spirit is of no use to matter. As to the first part of the saying, it is obvious that the human spirit does depend on matter; that without oxygen and nitrogen, and phosphorus and carbon, we could neither think nor will nor love. But the other part of the statement, that spirit is of no use to matter, is not so obvious. It seems to conflict with his main thesis, which is, that nature has a direct influence on religion. No doubt there is a limited sense in which his statement is true. Nature does go along by herself, and man does not change the character of the forces he presses into his service. But if, as he contends in a later statement, "nature exists for the sake of spirit," it can be true only in a very partial sense that spirit is of no use to matter. But we need not dwell on this point. As he admits that there is a teleological relation between the two, and that spirit is the final cause of matter, he has caught the essential fact in the case. The mention of teleology leads him to explain that Bacon's objection, so often misapplied, deals only with the misuse of final causes, and also to examine and refute the more drastic objection of Spinoza.

The religious influence of the material world is the theme of the second chapter, and it is dealt with in a happy way. The material world has had a religious influence on man, and the proof of it lies embodied in the literature of the world. A number of selections, happily chosen from varied sources in ancient and modern times, gives ample illustration of the religious influence of the external world. From Egypt, India, Persia and Palestine, from Greece and Rome, from the Christian fathers and medieval writers, from the renaissance, later theologians and modern poets, his illustrations are drawn, and the chapter is as delightful from a literary point of view as it is from the point of view of his main argument.

The Divine Immanence in Nature is the next theme, and it is set forth with felicity. However we may interpret the religious influence of external nature, it is a great fact. If it is not an illusion, and if the faculties which feel it are not untrustworthy, it must have a great meaning. This gives rise to the question, What is reality Reality is shown not to consist in existence in space, but in relation to personality. From this it follows that the

sensible is as real as the scientific aspect of the world, and feeling is as trustworthy as reason, for both feeling and reason are elements in the same personal experience. It cannot be doubted that we are receptive of the religious influence of nature, and the inference is that there is a spiritual presence in nature. The analogy of our own personality helps us to understand the relation of the spirit in nature to nature itself. As human personality combines transcendence of matter and immanence in matter, so the analogy excludes the mere immanence of pantheism, the mere transcendence of deism, and the mere identity of monism. Such is a brief and bald outline of the argument of this chapter, an argument which will repay close and sustained study. Divine immanence in man is the next topic. He summarises the evidence given in conscience and in inspiration, and shows that the evidence points to the Incarnation as its climax. He is mindful of the argument of the anthropologists, who explain away the Incarnation because, they say, there is a tendency to believe in incarnations. "Folklore and mythology find endless traces of supposed incarnations which are quite as unspiritual, and even immoral, as they are unscientific; and conflict not only with all canons of rational criticism, but even with the ordinary dictates of plain common sense. Yet these fictions only emphasise the persistence of the instinct which continued to invent them, because it continued to demand them. And when at length we are confronted with a tale of Incarnation, whose spiritual sublimity and actual influence are absolutely unique, its believers may fairly recognise in the previous expectation of mankind an additional proof of its truth. The event has occurred, they may reasonably say, which man's prophetic soul divined. The Incarnation which he so often fantastically dreamed of has at last become a fact." To the objection that the Incarnation is improbable, is miraculous, and therefore improbable, he answers that it is an unique event, and therefore not miraculous in the sense of the objection. The primary evidence for the Incarnation is spiritual, for it is the manifestation of a Person. "We cannot separate the wonderful life from the wonderful teaching, from the wonderful works. They involve, and interpenetrate, and presuppose each other, and form in their indissoluble combination one harmonious picture." It is also to be borne in mind that the Incarnation is redemptive, and this thought must have its effect on our estimate of the wonderful works done by the Incarnate One.

The next chapter deals more fully with the question of “The Incarnation and Miracles." We have not space to summarise the argument, and, indeed, the argument is so closely woven that it is scarcely possible to shorten it without doing it injustice. He points out that the objection to miracles is based on the supposed