of our Low Church brethren a warm testimony to the value of the Church's system of services from Advent to Advent, and to the spirituality and appropriateness of the Church's prayers. The more Mr. Wheeler enters into the spirit of that system and of those prayers, the more surely will he learn to value her highest service-her true 'Liturgy--and we cannot but hope that when he next appears in print, he will be found to have imbibed fuller and higher sacramental views.
8. We have reserved to the last what is perhaps the most remarkable book of all. It is not, strictly speaking, a book of sermons, but, as each section has for its heading one of our Blessed Lord's parables, which-or rather one aspect of which-is then explained (after a fashion), it may be regarded roughly as coming under that head. The parables which Canon Winterbotham selects are 'The Parables of the Kingdom'-that is, those which our Lord introduces with the words 'The Kingdom of Heaven [or The Kingdom of God] is like,' &c. These are fifteen in number, and they are treated in order in rather startling fashion. The book is undoubtedly able, suggestive, and original, furnishing food for thought in every page. Moreover, the writer is evidently a sincere believer and a sound Churchman. His position as a Canon of St. Mary's, Edinburgh, would lead us to assume this; and the assumption is not really belied by anything which his book contains. But he certainly treats his subject-well, to put it mildly, in a most unconventional way; and what he writes is calculated to unsettle the preconceived ideas of many; in fact, this seems to be his intention. To give a few instances. Our Blessed Lord's interpretation of the Parable of the Sower 'adds nothing whatever to our understanding.
We should have been able to interpret the good seed, the birds of the air, the thorns, the shallow soil, for ourselves' (p. 32). In the Parable of the Tares 'there is a deliberate confusion between the seed and the people in whose hearts the seed is sown. . . . If it were anywhere else, we should certainly say it was confusion of thought, due to careless and inaccurate mental processes. The seed is one thing it is confessedly the word of the kingdom. The people who get sown with the seed, who profit or do not profit by it are another thing they are confessedly the hearers of the word' (pp. 37-8). He lays great stress on the fact that the characters in the earthly story' are not in themselves held up for our imitation, and works this out in startling detail. Thus in the Parable of the Hid Trea
"the man "hid" the treasure found, i.e. he kept his discovery back, gave no hint that the field was anything better than its neighbours; bid for it, and bought it in a casual, careless way, as though he wanted it for building on, or to make a brickfield of. That was odious-or at least was objectionable. And there is not anything more noticeable in our Lord's parables than His entire indifference to the moral character of those whom we might call the "heroes" of His stories' (p. 79).
This idea he works out in detail in many parables. In the Parable of the Labourers in the Vineyard the householder's plea, that it was VOL. XLVII.-NO. XCIV.
lawful for him to do what he liked with his own, is untenable now, whatever it was then.' He is capricious and unjust' (p. 126). In the Parable of the King's Supper our Lord never used in His teaching any piece of imagery more frightful than this of the man without a wedding-garment. The horribleness of it might really be considered gratuitous if it were not His. . . . The action of the king, indeed, in this matter is, on the face of it, arbitrary and passionate' (pp. 139, 140). In 'The Rich Man and Lazarus :'
'The story is designedly clothed in the crudely materialistic language current among the Jews, because it is directed against Jewish covetousness and Jewish superstition. God is not referred to in the story. Father Abraham is the "divinity" of the piece. No Christian can by any possibility accept the theology which is implied in it, because it is simply the theology of a debased Judaism which looked no higher than to "Father Abraham" for hope of good things in the life to come' (p. 157).
In the Parable of the Ten Virgins:
'From the point of view of the Gospel they [the wise virgins] are distinctly worse than the others. The only fault charged against the foolish virgins is "foolishness," want of foresight, carelessness. The wise virgins are simply wise in their own interests; they are selfish and hard-hearted. They decline to part with any of their oil, for fear they should not have enough left for themselves; they get rid of the importunity of their sisters by sending them to buy oil at the shops-in the middle of the night!' (p. 167).
Finally, in the Parable of the Drag Net:'
'There is another thing which we cannot avoid seeing, strange and uncomfortable as it is. The fishes within the net are neither better nor worse than those outside. They are, as it says, "of every kind." Broadly speaking, they only differ from the rest of their kith and kin by the fact (with all that depends upon it) of being within the net. Christians at large are no better and no worse than the rest of mankind, except so far as the fact of being Christian and under a certain pressure of Christian opinion has affected them for good. It is useless to pretend to ourselves that it is otherwise. The average of human character is singularly level through all the great religions of the world, Christianity included' (p. 105).
These extracts, it will be admitted, are sufficiently startling. Nevertheless we believe the book is an honest attempt to discourage injudicious interpreters from tampering with the eternal and immutable laws of morality, and on the principle that the Advocatus Diaboli is a useful functionary, we do not think that it ought to be hastily condemned.
ALEXANDER, Archbishop (Armagh), The Leading Ideas of the Gospels, 509 Amram, Mr. D. Werner, The Jewish Law of Divorce, 262 Archbishops, the two, on recent controversies (the Archbishop of Canterbury's Charge delivered at his First Visitation, and the Archbishop of York's Pastoral Letter on The Present Distress), 476 sqq. the Archbishop of Canterbury here speaks as Pri- | mate of All England, 477; his personal judgment on the value of the Prayer Book, ib. ; on other points he explains, as official Head of the Church, the different forms of teaching which he be- lieves to be lawful in the Church of England, ib.; his statement of two opposing opinions on the doctrine of the Eucharist: the Zwinglian (which is not that of the Church of England), and that of those who believe that 'the Sacrament conveys to the receivers a special mysterious gift' (to which the Church of England is committed), 478; an- other division of opinion: (a) that 'the Real Presence is attached to the Elements from the moment of their consecration,' and (b) that the Real Presence is be- stowed in the reception, and not before,' 478 sq.; criticism of the statement that both views, (a) and (b), are lawful in the Church, 479; the Archbishop of York's opinion, ib.; Dr. Temple's view of the Lutheran doctrine com- monly called Consubstantiation,' 481; his statements on 'the proper objects of worship and
prayers for the dead,' ib.; Dr. Maclagan's statement on the same subject, 482; opinions of both Archbishops on the prac- tice of Confession,' 482 sq.; criti- cism of some points, 484; Dr. Temple's treatment of uni- formity in ceremonial,' ib.; Dr. Maclagan on the same subject, 485; on external marks of adora- tion of the sacred Elements, 486; the subject of the use of hymns, ib.; both Archbishops condemn the ceremonial use of incense, ib.; criticism of Dr. Maclagan's statement that 'the use of incense in any form was certainly un- known in the primitive Church,' 487; the Archbishops' treatment of the reservation of the Blessed Sacrament, ib. ; the use of 'addi- tional services,' 488; Dr. Temple on the power of the bishops': 'coercive jurisdiction,' and the episcopal veto, 489; the Arch- bishop of York on the obligation of priests and deacons to say daily the Morning and Evening Prayer,' 490; the observance of Holy Days and Seasons of the Christian year, 491; answer to the objectionIf all this which the Archbishops have stated is true, the Church of England is only a compromise,' &c., 492; the real meaning of the Church's toleration of divergencies, ib.; the advance in doctrinal belief in recent times calls for thankful- ness and congratulation, 493 ; appeal of the Archbishop of York to the spirit of self-sacrifice which may be shown in the obedience of the clergy to constituted au- thority, 494; the force of such an
appeal may be diminished if a minority of the bishops continue to act and speak in the future as they have done in the past, 494 ; the time is full of anxiety, but also of hope, 495 Arnold, Thomas and Matthew, and their Influence on English Edu- cation (by Sir Joshua Fitch, in the 'Great Educators' Series), 466 sqq. points of contact and resemblances, but great differ- ences, in the temperaments and characters of father and son, 466; estimate of Sir J. Fitch's work, 466; Thomas Arnold's re- formation of the spirit of our public school system through his position at Rugby, 467; good effects of early training of boys in responsibility, 467 sq.; the social organization of Arnold's school, 468; basis of his educa- tional system, ib. ; how he utilized the various class lessons for his object, 469; Arnold's share in the religious controversies of his time, 470; his Church prin- ciples, ib.; the career of his son, Matthew his early education, 471; how his circumstances acted on the development of his genius, ib.; like his father, he tried to educate his generation, ib.; work as Inspector of Schools, 472; his literary work on re- ligion his teaching was in the name of a God whom he knew only as a stream of tendency, not ourselves, that makes for righteousness,' 472 sq.; exaggera- tions of his gibes on the vulgarity of English taste, 473; his share in the credit of raising the popu- lar taste, ib.; Friendship's Gar- land, ib.; his catchwords: "Philistines," Barbarians,' 'sweet- ness and light,' ib.; Matthew Arnold's supreme canons of criticism, 474; his poetry: it excels that of his chief con- temporaries in intellectuality, 475; both father and son left their marks on the England of their day, 476
AMPBELL, Rev. D., Hymns and Hymn Makers, 522 Chaucer, Geoffrey, The Works of (Globe Edition: ed. A. W. Pol- lard, &c.), 530
Church Reform, 219 sqq.: the cry for Disestablishment replaced by that for Church Reform, 219; reasons for this change of atti- tude, 220; the Essays in Aid of the Reform of the Church (edited by Canon Gore): their main line of argument, 221; their plan, and general character, 222; the essays of Mr. Rackham and Lord Balfour, 223; Mr. Justice Phillimore, Mr. Sturge, 224; Canon Gore, Canon Scott Hol- land, 225; Mr. Lyttelton, Mr. Torr, 226; Mr. De Winton, the Dean of Norwich, Dr. Fry (head- master of Berkhamstead), 227; two main purposes in the demand for Church Reform: Canon Gore's catalogue of abuses to be re- moved, 226; Mr. Sturge's list of reformanda, 230; criticism of the Appeal of the Church Re- form League, 230 sq.; the pro- posed reform of the Convoca- tions, 231; the formation of Houses of Laymen upon a repre- sentative base, and with legal powers, 232; objections to the scheme, 233; important points omitted from it, 236; reforms suggested as alternatives, 237 Clayton, Rev. H. E., The Spiritual
Needs of Oxford, 514
Coptic Gospels, the (Mr. Horner's The Coptic Version of the New Testament in the Northern Dia- lect), 38 sqq.: the 'Coptic' lan- guage, 38; comparison of the
three dialects, 36; slow progress of Christianity in Egypt: Roman persecutions, 40; new era: St. Pachomius, 41; probable date of the Coptic translation of the Bible, ib.; source of the Sahidic version, 42; some remarkable interpolations in it, ib.; character of the Bohairic version, 43; the Middle Egyptian version, ib.; the Clarendon Press edition of the Bohairic version: admirable work of the editor (G. H.'), 44; some criticisms: mistranslation of Coptic roots which have each various meanings, 45; disastrous consequences of always trans- lating a word in the same man- ner, 47; abuse of italicised words, 48 objection to the treatment of the tenses of the Coptic verb, 49; general appreciation of the translator's work, 49 sq. Crisis, The present, in the Church
of England, 1 sqq.; the aims of Mr. Kensit's party, 2; character of the newspaper correspondence on the subject, 3; Bishops of Southwell and Gibraltar on Con- fession, 3 sqq.; the 'pronounce- ment' of the Lambeth Con- ference of 1878, 4; Dr. Pusey's rejoinder, 5; position of the Church of England stated by the Rev. H. E. Hall, 6; Canon Gore's view on the practice of Confession, 7; Canon Newbolt on the Church's use of the term 'Absolution,' 8 n.; the teaching of our Lord ignored by the ob-
jectors to Confession, 9; dis-
tinction between Confession' and 'Direction,' 10; the opinions of the Bishop of Southwell criti- cized, ib.; its alleged 'moral dangers,' I; the anxiety caused by the Protestant war against doctrines and practices which have great authority in the Church, 12; need of a secure basis for the future: consolida- tion and order desiderated, 13; the wondrous growth of Catholic doctrine and ceremonial in the last sixty years, 14; an undeni-
able chaos in the conduct of the services of the Church, 15; examples of the treatment of the service of Morning Prayer, ib.; the Holy Sacrifice should hold the chief place in our worship, 16; extraordinary irregularities, 17; examples of tinkering,' 19; Bishop of Hereford's opinion of 'ritualistic enthusiasts and anar- chists,' 20; the obligation of daily saying the Morning and Evening Prayer, 21; meaning of 'a reasonable hindrance,' 22 sqq.; the liberty allowed of using ser- vices other than those in the Prayer Book, 24; Sir W. Har- court's argument from this, and Lord Stanmore's reply, 25; Bishop of Winchester's opinion, 26; limitations of the 'jus litur- gicum' of the bishops, 27; the Church must keep pace with the demands of the age, but with care and deliberation, 29; a rigid uniformity deprecated, 29 sq.; examples of unnecessary use of additional collects' and 'ad- ditional services,' 30; remedy suggested, 31; neglect of the rubrics of the Catechism, 32; grave present responsibilities of the Bishops: regulated local option' repudiated, 33; ‘loyal conformity' the present need of the Church, 35; interference of Parliament deprecated, 36; fore- bodings as to the action of the Bishops, 36 sq.
DALE, Dr., of Birmingham (the
Life by his Son), 354 sqq. : excellences of the work, 354; its method, 355; sketch of Dr. Dale's life: how he gained the high position of respect in which he is held by Birmingham, 357; appreciation of the views of those from whom he differed, ib.; rela- tions with distinguished Church- men, 357 sq.;_ appreciation of Pusey and the Tractarian Move- ment, 358 sq.; his entire accept- ance of the principles of Con- gregationalism, 359; relation to
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