cedent confidence as to what must have been the case, rather than from definite knowledge of the particular facts. But at the same time, using the greater liberty which belongs to one in a less exalted station, I would express my belief-resting also, not upon knowledge, but upon the probabilities of the case-that a slightly different version would be equally true.

To the best of my belief, the first mention of the case referred to occurred in the very essay of Dr. Rashdall's upon which I have been drawing. It ran as follows:

"It may be of interest to any one who is hesitating to take orders on this ground to know that the most learned and most universally respected theologian among the English bishops of this generation consented to ordain a candidate who confessed to him that the question of the miraculous birth was to him an open question." (International Journal of Ethics, p. 158.)

I do not know exactly what passed; and, at the same time, I believe that everything really depends on the details of what passed at the interview between the bishop and the candidate. For this reason I confess that I do not like to see the attempt to erect this case into a precedent. That is just what in my judgment it ought not to be; and cannot be, in default of fuller knowledge. At the same time, with this reserve, I confess that to me the version given appears to bear the marks of verisimilitude; and I do not think that it really conflicts with the archbishop's declaration.

I, too, was for a time examining chaplain to the bishop, and I can imagine that I see him in such circumstances. Absolutely sincere and single-minded himself, I know how quick he would have been to recognize sincerity and single-mindedness in another. He would wish to see such

an one ordained. He would enter sympathetically into his difficulties, every moment on the watch to find something that he could take hold of as definitely drawing a line short of what he would have had to consider real "unsoundness."

see my way to regard the "open question" as something short of actual "unsoundness," and I should let the ordination take its course.

But questions such as these are "casuistry" of the most searching kind. And they would have to be treated as such

with close attention, with minute care, with fine discrimination and judicial weighing of motives. Fiery rhetorical appeals, addressed urbi et orbi, seem to me wholly out of place.

was entitled to his own independent opinion, and on which no one else could think for him. It would be a question for the methods of the nineteenth or twentieth centuries, not for those of the fourth; and the decisions of the fourth, or even of the second, century could not foreclose the matter. The more delicate question would be as to the consequence drawn from that particular estimate of the evidence. If it led to round denial, or a definite expression of disbelief, then I think the bar would be insuperable; but To force, or seduce, the intellectual conif it only led to doubt, to suspense of judg- science of one who knows what he means ment, and reluctant self-committal, such and what he is saying, is a very serious scruples I should consider worthy of all thing. But to weaken the hold of a narespect and tender handling. And if I felt tional Church on a symbol which unites assured that, on the central point, which that Church to the rest of Christendom, is is also the sum and substance of the not less serious. Between that Scylla and Creed, the candidate was "heart and soul that Charybdis, the Church of England a Christian," then I think that I should and its rulers have to steer.

Conference of the Bishops of the Fifth Department.

A conference of the bishops of the Fifth Department was held in Indianapolis from Monday evening, Jan. 22, to Wednesday, Jan. 24. There were present during the whole or part of the time, the Bishops of Ohio, Southern Ohio, Chicago, Springfield, Quincy, Fond du Lac, Marquette, Michigan City, Indianapolis; the Bishops Coadjutor of Fond du Lac and Springfield, and the Rev. Dr. McCormick, Coadjutor Bishop-elect of Western Michigan. The Bishops of Western Michigan and Milwaukee were prevented from attending by reason of physical infirmity. On each morning there was a celebration of the Holy Communion in the chapel of St. Paul's church, the Bishop of Indianapolis celebrant, and a meditation by the Bishop Coadjutor of Springfield. Two sessions of the conference were held each day, morning and afternoon. The Bishop of Ohio was elected chairman and the Bishop of Chicago secretary.

views of the various bishops as to their relative importance and the best mode of dealing with them. In this way attention was given to existing conditions of indifference, irreligion and irreverence; to the creating of agencies for carrying the influence of the Church into neglected regions and to the perfecting of such agencies as now exist, to the end of exerting a more potent influence upon the works and religious life of such communities as lie within the borders of the several dioceses comprised in the Fifth Department. The conference was productive of the fullest and freest discussions and produced results highly gratifying to the bishops present. Many valuable suggestions were made, notably in connection with the more effectual pastoral care of the clergy and the value of interdiocesan conferences.

As stated above, but little definite action was taken on the important questions presented to the conference. It was felt by all that hasty action would be ill-advised, but a committee was appointed to arrange for a similar conference in the autumn and for the further and fuller presentation at that time of the three most

Convocation.

Southern Florida.

Rt. Rev. William Crane Gray, D.D., Bishop.

The fourteenth annual convocation of the missionary district of Southern Florida opened in Orlando, on the morning of Jan. 24. Bishop Graves, of Laramie, addressed the congregation, giving a vivid report of his work and an encouraging outlook of the spread of Christ's kingdom. Bishop Gray celebrated the Holy Communion.

THE WOMAN'S AUXILIARY.

The annual meeting of the Woman's Auxiliary was held on Thursday, Jan.

25. The Holy Communion was celebrated in the cathedral at 9 A.M. The bishop at that time appointed the of ficers for the ensuing year, and the address was delivered by the Bishop of Florida. The business session was held in the assembly room of Bishop Gray Hall, the new building of the Cathedral School. A decided advance was made in the plans for missionary boxes and all present showed much interest and enthusiasm.

THE BISHOP'S ADDRESS. After a brief preliminary service Bishop Gray presented the Bishop of Laramie and the Bishop of Florida formally to the members of the convocation, and then proceeded to read his report. Some progress was evident, he said, in the work of the Church in Southern Florida. Mr. George B. Cluett's generous provision for the Cathedral School in giving the money to build Bishop Gray Hall had increased its influence immeasurably. The Church Home and Hospital was gaining confidence on every hand, and much comfort was found in the use of the new chapel on the hospital grounds. He spoke of the pressing need of a nurses' home, and expressed the hope that help would soon be forthcoming to meet this urgent want. General missionary work was advancing. The Rev. Bernard Clark had accepted the charge of several points on the east coast, Little River, Cocoanut Grove, Cutler, and other places where Mr. Flagler had sent about 3,000 laborers. The Rev. Messrs. M. and W. P. Walker, father and son, are centred at Titusville, and expect to go out from there to places that are somewhat difficult to reach. LETTERS TO THE EDITOR. The negroes and Seminoles are attracting especial attention, and personal application on the bishop's part, attended with considerable hardship, but met with generous response in the North. The Woman's Auxiliary has fallen a little behind in its work and the bishop suggested that the clergy might be, at least in part, responsible for this.

The diocesan assessment was then discussed and the obligation to meet what some unfortunately considered a tax, was pressed home with power. This plea was followed by remarks on apportionment, which the bishop suggested could be easily met, as some of our parishes had discovered, through the daily Lenten offerings. The Missionary Thank-offering and Bishop Funsten's appeal for offerings for a memorial to Bishop Tuttle were dwelt upon briefly, and contributions were solicited later by a committee appointed for that purpose. The close of the address was marked by an earnest plea for further progress and for faithfulness and zeal in all good works.

ROUTINE BUSINESS; THE APPOINTMENT OF OFFICERS.

The bishop's address was followed by the reading of the reports of the Woman's Auxiliary, the chancellor, the treasurer and others. In the evening a service was held in the cathedral, the Rev. Messrs. Campbell Gray and Dwight F. Cameron taking the prayers and lessons, and the Rev. George H. Harrison, of Ocala, preaching the sermon.

On Thursday, Jan. 25, there were two celebrations of the Holy Communion, one at 7 A.M., and one at 9, the latter being the corporate Communion of the Woman's Auxiliary. The convocation was called to order at 10:30. Among the reports presented and resolutions offered and accepted, one calling for a committee to consider the advisability of sending itinerant ministers to the colored people at the cost of the colored congregations attracted considerable attention. The resolution to offer

At the afternoon session Bishop Graves, of Laramie, made a very interesting address on "Women's Work," especially in Southern Florida, and after missionary hymns, an offering for Bishop Graves's work, and the conclusion of business, the meeting adjourned.

N. B. All letters intended for this department must be signed by the writers and the names must be for publication.

Relation of the Two Races in

the South.

To the Editor of THE CHURCHMAN: The clipping which I enclose will, I am sure, be of interest to many of your readers. Much is being said and written about the relation of the two races living side by side in our Southern land. The spirit manifested in these resolutions is by no means exceptional, but to those of us who feel a real sense of responsibility for the weaker race, it is always a pleasure to give wider circulation to so excellent an exhibition of it as these colored citizens have here displayed.

"Special to The Times-Democrat:

"Laurel, Jan. 16.-At the dedication of their new school building, just completed at a cost of $2,500 by the city, the following resolutions were adopted by the negro citizens of Laurel:

"Resolved: That, whereas the Mayor, Board of Aldermen, Board of Trustees and white citizens of Laurel have come to our rescue, and at a time when help was most needed, and erected us a magnificent school building which is a credit to the city and would be a credit to any city in the State,

"We, the negro citizens of Laurel, take this opportunity and means to thank, congratulate and show our appreciation to them for their benevolence.

tion by pledging ourselves to join with them in the general welfare of the community, and especially in the stamping out of ignorance and the suppressing of crime and immorality.

"Committee: The Rev. E. D. Hubbard, W. H. Harrison, Dr. H. L. Brown, D. J. Randolph, Mary Reid, A. E. Nelson and Lula Dogan." THEODORE D. BRATTON. The Bishop's House, Jackson, Miss.

Newman and Pompey.

To the Editor of THE CHURCHMAN:

Bishop Seymour tells of an old slave, Pompey, who "explained the inconsistency of demonstrative piety with the crime of theft" by a theological distinction. The blame of this discreditable explanation of the inconsistency ought to be put, Mr. Editor, where it really belongs. The explanation was made, and the "cunning, crafty distinction" was drawn, not by Pompey, but by John Henry Newman, who had previously been the leader of the Oxford Movement. 1857, 225, etc.): "A feeble old woman first He says (Lectures, genuflects before the Blessed Sacrament and then steals her neighbor's handkerchief. She kneels because she believes; she steals because she does not love. . . How merciful a Providence it has been that faith and love are separable as the Catholic Creed teaches."

Brooklyn, N. Y.

FREDERICK A. WRIGHT.

A Question of Prejudice.

To the Editor of THE CHURCHMAN:

or.

Ward Richardson, physician to Queen Victoria, the titular head of his profession, one of its greatest operators and author of its principal text-book of surgery? Can you call Dr. Henry J. Bigelow, for so many years regarded as the first surgeon of New England (Professor of Surgery at Harvard Medical School), a man "prejudiced against" a form of medical research? Is Alfred Russel Wallace a man likely to be the victim of prejudice? Huxley and Spencer partly shared the "prejudice" of which you speak; for they considered vivisection, as now practised in this country, to be open to grave abuses.

only to the legislation of PC; that he distinctly asserted that the Codes of J, E. Dt., and Holiness, to be anterior to, and contemporaneous with, prophecy. I ask, Is it fair to continue quoting Wellhausen in a way which obviously those unfamiliar with the arguments of the Prolegomena would misunderstand and misinterpret?

The Changeless Church.

To the Editor of THE CHURCHMAN:

It has been considered an excellence of the Anglican Church that it does not change. Men know where to find it.

God's world does not change. From the first there has been the same succession of day and night; the same coming and going of the seasons; the same laws of growth

and decay in vegetable and animal life. By analogy, God's Church should not change. But then, man makes new discoveries in nature, and learns new adapta

tions of its laws and forces. There was a time when the earth was thought to be flat; now we know it to be round.

We have harnessed steam and electricity, and subjected them to useful purposes. Social, economic and political conditions change.

Now shall there be growth, progress, new developments in other directions, but none at all in our conceptions of religion? That were impossible. In fact, such changes are constantly taking place. Dogmas or opinions once much insisted upon, and thought true and important, have been quietly dropped.

It is not that God has changed, or His truth, but that man's understanding of them has changed.

It is an important question, then, how far, and in what respects the Church is to remain changeless; or to what degree it is to adapt itself to the concepts of religion of the present age. It has to avoid the two opposite extremes of putting a yoke upon the necks of the disciples which they are not able to bear; or of sacrificing to the spirit of the times the old eternal truths of the Gospel of Jesus Christ. Middletown, N. J.

A. W. CORNELL.

"Languages of the Old Testament" was published in Hastings's Dictionary, Vol. III. In April, 1900 (Expositor, pp. 186193), Margoliouth claims Solomon as the author of Proverbs, and declares that Proverbs "contains references not only to Genesis, but to Exodus, Numbers, Deuteronomy," etc. Hence he assumes the whole of the Pentateuch, including Dt., was known to Solomon, and therefore pre-Solomonic. Now notice, in September, 1900, five months later, appeared the Dictionary article, in which Margoliouth asserts as positively that Deuteronomy, with Ezekiel and Jeremiah, constitutes the classical literature of the Old Testament; that they all originated in the same period, the "classical period." He says, "There seem cogent reasons for assigning the Fifth Book of the Pentateuch to about the same epoch," i.e., that of Ezekiel and Jeremiah. Dr. McKim says, "It is impossible to interpret him (Margoliouth) as Mr. Paddock has done with that book of his ('Lines of Defense of Biblical Revelation') before us, especially when one observes that the book bears the date '1903' and the Dictionary the date '1902.'" (This date, "1902," is a mistake. Vol. III. was published in America in September, 1900.)

subscriber and a reader of that admirable Now, if Dr. McKim had been a Biblical journal, The Expositor, he would not have fallen into this error, of suppos

ing that the position in the "Lines of De fense" succeeded in point of writing the Had position of the Dictionary article. he been familiar with the articles of The Expositor, he would have there found the series in 1900 which in 1903 appeared in

book form. Dr. McKim must now endeavor to interpret the statement in the "Lines of Defense" by the article in the Dictionary, and not vice versa.

But all this aside! How pitiable for a master mind in so many departments to rely upon such a vacillating, uncertain, unintelligible writer as Margoliouth! What can be made out of a writer who within the same twelve months throws us into such a heap of contradictions! With these articles in The Expositor, later in book form, offering one set of opinions, and the Dictionary Language article asserting another set of opinions, how can

The

ics? Yes, in virtual agreement. There are only two attitudes toward the study of the Bible. The first is that of the Traditionalist; the second that of the Critic. The two attitudes are fundamental. Traditionalist accepts the decisions of antiquity without question and without murmur, as represented by a very small circle of witnesses. The Critic enlarges the circle, making it as wide and comprehensive as possible. He asks questions of every verse, of every chapter, of every book, of every age, of each set of conditions. is ever seeking to widen and broaden this circle of testimony. The Traditionalist's circle, on the other hand, is closed, defined. The Critic's is ever expanding and assimilating new evidence. The Traditionalist considers the question settled for all time; the Critic regards the question as always open.

He

Now it is evident that Dr. McKim has deserted the attitude of the Traditionalist. This attitude insists upon the unity and Mosaic authorship of the Pentateuch. Dr. McKim says he neither denies the composite character of the Pentateuch, the Four Sources, (J, E, D, P), nor does he assert the Mosaic authorship of those books as they now stand. I claim that the recognition of the Four Sources and the escape from the bondage of Mosaic authorship of the Pentateuchal books, as they now stand, constitute the fundamental posi

tions of the Critic. When the Traditionalist has accepted these two positions, one postive and the other negative, he has deserted his old friends. He can no longer be called a conservative. He has become a Critic in the sense that he has enlarged his circle of witnesses as to the composition of the Pentateuch. The Traditionalist admits no criteria into his circle which would divide the Pentateuch into J, E, D and P. He rejects all testimony in or outside the Pentateuch, which denies a jot or tittle of that composition to ed both the fact of the existence of Moses. Hence, as Dr. McKim has acceptsources and the non-Mosaic origin of portions of the Pentateuch, he must be ranked with the critical school.

Now it is a very minor consideration to what date Dr. McKim assigns Dt. or PC. The whole point is this: he, in recognizing the Four Great Sources, has accepted the great principle of every critic, that of Internal Evidence. That is, he is willing to let the books speak for themselves, and determine for him to what age they belong. The Traditionalist, because he finds a vast literature coming down to him with the name, "The Books of Moses," refuses to inquire of the books whether they were actually written by one man. The contradictions in statement of facts, in laws, in conceptions of God and duty, have no weight with him in comparison to the mere accidental fact of the title printed over the head of the books. The Critic values the title as only one of many evidences, to be weighed and judged with a

drunk and Philip sober! Where shall we find the real Margoliouth, who knows his own mind? Is he in The Expositor or in the Dictionary? The positions assumed in each are mutually contradictory and incompatible! How can one of the mental acumen and logical consistency of the rec tor of Epiphany advocate our bowing down before such an unreliable and confusing scholar?

So, also, with Sayce and Hommel! We all know well enough how they blaspheme the critics. But continuously throughout their works, they are forced to come practically to the same conclusions as those of the critics.

Finally, I ask, Is not Dr. McKim himself knocking at the tabernacle of the Crit

Hence, in conclusion, Dr. McKim has crossed the "bottomless gulf" which he appears so to dread. The Traditionalist and the man in the street, who are not interested in the mere subtleties of Biblical science, can perceive no difference in principle (for details may be neglected in a discussion of such importance) between himself and those whom he condemns. Dr. McKim is knocking at the gate of the great Critics, and if he keeps knocking long enough, he will find himself agreeing even in details with those with whom now in fundamentals he is at one.

Allegheny, Penn.

E. M. PADDOCK.

(Continued on page 181.)

In Lent, 1903, Father Waggett, a man distinguished for his scientific researches and his philosophical temper, as well as for his devout eloquence, delivered at St. Mark's, Marylebone, a series of five lectures on the scientific temper in religion. These were supplemented a few months later by four others, and afterwards by a paper at the Church Congress in Bristol, all dealing with one aspect or another of the relation of the scientific mode of thought to the religious life and all, though from their circumstances addressed primarily to Churchmen, essentially apologetic in character.

The ten lectures seem of quite unequal value. One reads the first five with an increasing desire that every thoughtful Churchman and every man of science might read them, in the assurance that all might gain from them, if not new points of view and new vistas of thought at least a more sympathetic comprehension of the thought of others and a more irenic spirit. There is hardly anything here to which it seems to us the most devoted scientist, the most devoted Churchman might not and would not assent. With the sixth lecture we enter on a quite different field. There is the same sweet reasonableness in form, but many Churchmen will feel that the attitude assumed toward the Old Testament records imposes a quite needless barrier between the man of science and the man of religion, not indeed as though Father Waggett did not recognize the legitimacy of the critical position in regard to the creation narratives, but that the scientist will find it exceedingly difficult to think himself into the attitude of mind of Father Waggett. Similarly, in the ninth lecture on "Spiritual Experience and Dogmatic Religion," Father Waggett will carry with him in his reasoning, most Churchmen, but he will seem to those of the "scientific temper" to be moving on plane of thought to which they stand quite

a

aloof. The first five lectures on the other

"But to refuse to be contented is one thing, and to be impatient is another." With this shrewd aphorism from the close of the fifth lecture, we take leave of Father Waggett's stimulating vol

ume.

Recent Biography.

itor and Author," by Philip E. Howard (Sunday-school Times Co., $1.75), is the story of a man very widely known throughout the United States as editor and founder of the Sunday-school Times, by his son-in-law and successor in the presidency of that company, who sociation of twelve years, both as a writer and as a man. Here the personal element is more stressed than the material achievement. The book abounds in entertaining anecdotes which, indeed, taken altogether, give as complete an idea of the character of Dr. Trumbull as any set analysis could do, for while he influenced large bodies of men, it was, as Mr. Charles Gallaudet Trumbull says in the introduction, on some single person that his mind was fixed, and his master passion was friendship for in

knew him through the intimate daily as

disappointing.

Studies of Ibsen there have been in abundance, critical biography has been conspicuously lacking, and this volume gives very welcome material for it, sometimes of much significance, though much less in quantity than might have been expected when one considers that the correspondence covers a period of fifty-one years, and includes letters so trivial that it seems probable that few intended for publication at all can have been passed over. Of the 238 letters five are official applications for scholarship grants, or account of services rendered. Forty-eight are to his publisher, Frederik Hegel, and show Ibsen rather exacting in financial matters. If he suffered a good deal from poverty at first, he must have been quite at his ease after 1872.

The most interesting series of letters are the twenty-nine addressed to George Brandes, and the Bjornstjerne Bjornson.

twelve to There are six letters to Edmund Gosse, who may be said to have discovered Ibsen for English readers; three to his talented translator, William Archer.

An introduction

hand are altogether satisfactory and helpful. Their purpose is to show that there is no real antagonism between either the results of science or the spirit in which these results have been attained, and the spirit which recognizes the creating, controlling and fostering fatherhood of God. Of course the religious and the scientific temper are not always in accord, but, as he acutely says, far from being surprised at this, we should have every reason to be positively alarmed if they were. "If what professed to be science coincided along the whole line with what professed to be religion, we ought to be sure either that what we had hold of as a science was not really a science, or that what we had hold of as religion was not really religion. The religion that was nothing but a system in tune with science, would be no religion: and the science that was nothing but a system in tune with religion the light of recent events it is curious would be no science." (pp. 24-25.) Heartily accepting evolution as a working hypothesis, Father Waggett contends that serious theology is immensely helped by this conception in its ap

"The Scientific Temper in Religion and Other Addresses," by the Rev. P. N. Waggett, M.A., S.S.J.E. (Longmans, Green & Co.)

of forty-five pages calls attention to the more important passages in the correspondence and gives a connected account of Ibsen's life.

Useful, though

brief notes, are also occasionally added to the letters themselves. Perhaps the most illuminating of these is No. 158, in which Ibsen reveals a curious In excess of aristocratic individualism.

to read the prophecy on page 363, about the Norwegian politicians, that "they will never commit themselves to any serious action." Indeed we may say in general that for politics Ibsen showed neither taste nor sense.

"The Life Story of Henry Clay Trumbull, Missionary, Army Chaplain, Ed

In 954 octavo pages, with 87 more for appendixes, Mr. E. V. Lucas has written monumentally "The Life of Charles Lamb." (Putnams, 2 vols., $6.) An esteemed American critic pronounces this "a perfect book." We should demur, unless indeed the perfect study of a man be that of which Fa tells when he describes the hero-worshipping student watching the master, wie er rauspert, wie er spuckt! If in any attainable letter, diary or memorandum, any chance remark, witticism or jest of Lamb's is set down, it is here duly commemorated. On page 60 of the second volume Mr. Lucas says that the story of Lamb "is that rather of a private individual who chanced to have literary genius, than of a man of letters in the ordinary sense of the term. The work of Charles Lamb forms no integral part of the history of English literature; he is not in the main current; he is hardly in the side current of the great stream." Of course, Lamb is a lovable figure in English literature, but the reading of Mr. Lucas's thousand pages does not make him more lovable. Incidentally, this work dissipates the delusion that Lamb ever was, or at least needed to be, in pecuniary straits, or oppressed with office work. His hours at India House were usually short, his attendance negligent; his employers indulgent; his salary generous, rising at the close to £730 a year. If he was not content with his daily task, his biographer has made it painfully evident that he was never as content after he resigned it. Mr. Lucas may have done a service to truth, but hardly to the memory of Lamb. He does indeed "tell it all," but at least one reader as he laid aside the volumes felt that weariness was mingled with regret. This, then, is not a perfect life; it has the defect of its quality. But what Mr. Lucas has undertaken he has done with admirable patience, full knowledge and great skill in the arrangement of his too ample material.

Mr. W. H. Wilkins, who makes a specialty of royal romance connected with the house of Hanover, has chosen for his latest subject "Mrs. Fitzherbert and George IV." (Longmans, $5.) Access to documents long guarded from the public and even from scholarly research, in the vaults of Coutts's bank have enabled him to clear up some clouds that still shrouded the relations of this rather dubious heroine with the Prince of Wales. It is now certain that she was duly married to "the first gentleman of Europe," who seems to have been quite infatuated with her doubly widowed charms and fairly wore her out by his importunities. She was a Roman Catholic, and by his marriage he ran the risk of forfeiting his right of succession to the crown, but the marriage to be legal at all had to be performed by an Anglican clergyman, who, by solemnizing it, exposed himself to very severe pen