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THE 


DUKE  DIVINITY  SCHOOL 


BULLETIN 


Volume  23  February,  1958 


Number  1 


A  Prayer  for  the  Ministry 

bv  Walter  Rauschenbiisch 


O  Jesus,  we  thy  ministers  bow  before  thee  to  confess  the  common 
sins  of  our  calling.  ...  If  ever  we  have  loved  our  own  leadership  and 
power  when  we  sought  to  lead  our  people  to  thee,  we  pray  thee  to 
forgive.  If  we  have  been  engrossed  in  narrow  duties  and  little 
questions,  when  the  vast  needs  of  humanity  called  aloud  for  prophetic 
vision  and  apostolic  sympathy,  we  pray  thee  to  forgive.  ...  If  ever 
we  have  been  more  concerned  for  the  strong  and  the  rich  than  for  the 
shepherdless  throngs  of  the  people  for  whom  thy  soul  grieved,  we 
pray  thee  to  forgive. 

O  Master,  amidst  our  failures  we  cast  ourselves  upon  thee  in 
humility  and  contrition.  We  need  new  light  and  ...  a  new 
conviction,  and  thou  alone  canst  give  it.  .  .  .  Free  us  from  all 
entanglements  that  have  hushed  our  voice  and  bound  our  action.  .  .  . 
Give  us  thine  inflexible  sternness  against  sin,  and  thine  inexhaustible 
compassion  for  the  frailty  and  tragedy  of  those  who  do  the  sin.  Make 
us  faithful  shepherds  of  thy  flock,  true  seers  of  God,  and  true 
followers  of  fesus.     Amen. 


Published  in  February,  May,  November,  and  January 

Entered  as  Second-Class  Matter  February  19.  1936,  at  the  Post  Office  at 

Durham,  N.  C,  under  tlie  Act  of  August  24,  1912. 


THE 

DUKE  DIVINITY  SCHOOL 

BULLETIN 

Volume  23  February,  1958  Number  1 

Editorial 

Professor  Kenneth  Clark  recently  attended  a  meeting  in  New 
York  when  the  fiftieth  anniversary  of  the  publication  of  Walter 
Rauschenbusch's  Christianity  and  the  Soci-al  Crisis  was  gratefully 
remembered.  Dr.  Clark  shared  his  evaluation  of  the  event  with  the 
Divinity  School  community ;  now  we  make  it  available  to  you,  our 
alumni,  in  the  leading  article.  Dr.  Henry  Sloane  Coffin,  on  his 
retirement  from  Union  Theological  Seminary,  commented :  "When 
I  became  President  of  Union,  the  social  gospel  was  overemphasized ; 
that  was  wrong.  Now,  when  I  leave,  the  social  gospel  is  under- 
emphasized  ;  that  also  is  wrong."  We  hope  that  this  estimate  of 
Walter  Rauschenbusch  will  remind  you  of  a  distinguished,  even  a 
necessary,  American  contribution  to  the  understanding  of  the  Gospel. 

We  have  again  brought  you  a  vignette  of  Duke  abroad — this  time 
in  Burma.     Our  parish  is  the  world. 

Book  reviews  are  still  our  problem.  A  quotation  from  Milton 
expresses  the  Book-Editor's  viewpoint  as  he  is  swamped  with  un- 
solicited publications :  "There  cannot  be  a  more  tedious  and  unpleas- 
ing  journey  work,  a  greater  loss  of  time  levied  upon  his  head,  than 
to  be  made  the  perpetual  reader  of  unchosen  books  and  pamphlets, 
ofttimes  huge  volumes." 

A  reflective  Lent  and  a  blessed  Easter  to  you  all. 


Walter  Rauschenbusch 

by 

Professor  Kenneth  Clark 

We  have  used  the  pra3^ers  of  Walter  Rauschenbusch — for  purity 
of  life,  and  for  our  ministry.  Now,  let  us  hear  the  Word  of  God 
as  it  spoke  to  him  in  terms  of  Paul's  Hymn  of  Love: 

Love  is  just  and  kind.  Love  is  not  greedy  and  covetous. 
Love  exploits  no  one ;  it  takes  no  unearned  gain ;  it  gives  more 
than  it  gets.  Love  does  not  break  down  the  lives  of  others  to 
make  wealth  for  itself;  it  makes  wealth  to  build  the  life  of  all. 
Love  seeks  solidarity ;  it  tolerates  no  divisions.  .  .  .  Love 
enriches  all  men,  educates  all  men,  gladdens  all  men. 

The  values  created  by  love  never  fail ;  but  whether  there 
are  class  privileges,  they  shall  fail ;  whether  there  are  fortunes 
gathered,  they  shall  be  scattered ;  and  whether  there  are  \ested 
rights,  they  shall  be  abolished.  .  .  .  For  now  we  see  in  the  fog 
of  selfishness,  darkly,  but  then  with  social  vision ;  now  we  see 
our  fragmentary  ends,  but  then  we  shall  see  the  destinies  of  the 
race  as  God  sees  them.  But  now  abideth  honor,  justice,  and 
love,  these  three ;  and  the  greatest  of  these  is  love. 

THE  MEDITATION 

Fifty  years  ago  a  theological  professor  pubHshed  a  book.  Recently 
some  forty  or  fifty  theological  professors  and  sociologists  met  to  pay 
homage  to  the  man  and  his  book,  and  to  re-assess  its  relevance  to 
our  time  and  condition.  The  professor  was  Walter  Rauschenbusch, 
and  the  book  published  in  1907  was  entitled  :  Christianity  and  the 
Social  Crisis.  The  recent  meeting  was  called  by  some  who  felt  that 
the  social  crisis  of  a  half-century  ago  has  its  critical  parallel  in  our 
time,  and  that  the  central  message  of  Walter  Rauschenbusch  speaks 
anew  to  our  age  and  to  our  need.  Our  prayers  today,  and  the  adai)ta- 
tion  of  I  Corinthians  13,  have  come  to  us  from  his  pen. 

As  I  spoke  of  this  anniversary  event  to  a  friend  recently,  1  was 
momentarily  shocked  by  his  direct  question:  "Who  was  Rauschen- 
busch?", and  yet  one  must  face  the  fact  that  toda}-  tliere  will  be  many 
others  who  ask  the  same  question. 


Twenty  years  ago,  the  late  A.  W.  Beaven  (in  a  letter  to  Mrs. 
Rauschenbusch)  described  him  as  "the  greatest  single  personal  influ- 
ence on  the  life  and  thought  of  the  American  Church  in  the  last  fifty 
years."  and  grouped  him  with  Jonathan  Edwards  and  Horace  Bush- 
nell.  More  recently,  P.  L.  Higgins  (Preachers  of  Potver,  1950) 
placed  him  in  a  select  group  of  three  with  Henry  Ward  Beecher 
and  Phillips  Brooks  as  the  man  who  "probably  did  more  to  mold 
Christian  social  thought  in  the  Twentieth  Century  than  any  other." 
The  Cambridge  History  of  American  Literature  estimated  him  as 
"perhaps  the  most  creative  spirit  in  the  American  theological  world." 
He  was  a  prophet  acceptable  even  in  his  own  region  and  among  his 
own  people. 

It  is  appropriate  that  in  this  anniversary  year  we  honor  his 
prophetic  leadership  and  devotion,  and  recall  sympathetically  his 
ringing  challenge  to  apply  the  Christian  ethic  here  and  now  in  our 
society. 

Who  was  this  modern  prophet? 

He  came  of  German  Lutheran  stock  and  of  five  generations  of 
preachers.  His  father  became  a  Baptist  and  came  as  a  missionary  to 
America  in  1854  to  minister  to  German  Baptist  emigrants.  Walter 
was  born  in  1861,  and  the  period  of  his  life  saw  three  major  wars 
and  five  industrial  and  financial  crises  in  American  life.  It  was  a 
stirring  age  of  social  revolution.  Described  as  a  day  of  "rugged 
individualism,"  it  produced  powerful  "captains  of  industry"  and 
created  the  first  great  industrial  empires  in  our  country.  In  such 
revolutionary  times  the  welfare  of  the  common  man  cried  out  for 
the  prophetic  voice,  and  the  voice  of  Walter  Rauschenbusch  spoke 
the  Christian  word. 

Rauschenbusch  was  educated  in  Rochester,  where  his  father  taught 
in  the  Seminary.  Beginning  in  his  youth,  he  made  several  visits  to 
Europe  and  later  studied  under  eminent  theologians  there.  He  was 
adept  at  languages  and  knew  Latin,  Greek  and  Hebrew,  as  also  Ger- 
man and  French.  He  pursued  the  thought  of  Tolstoy  and  Marx,  of 
Edward  Bellamy  and  Henry  George.  In  all  this,  one  sees  the  remark- 
able scope  of  his  experience  and  learning,  out  of  which  there  emerged 
a  man  unique  in  thought  and  purpose. 

His  life  was  almost  half  spent  when  he  concluded  his  theological 
training  in  1886.  At  twenty-five  he  went  to  his  first  church,  the 
Second  German  Baptist  Church,  on  West  45th  Street  in  New  York — ■ 
a  slum  area  alongside  Hell's  Kitchen.  He  had  125  members,  and  a 
salary  of  $600.     Here  he  worked  for  eleven  years,  preaching  with 


evangelistic  fervt^r.  hut  most  of  all  sharing  the  Inuxlens  of  his  neigh- 
bors. Their  plight  filled  him  with  compassion  and  indignation.  To 
the  spoken  word  he  soon  added  the  printed  word,  in  a  little  paper 
of  Christian  socialism  entitled  "For  the  Right."  This  slogan  of  his 
youth  became  the  banner  for  his  maturity. 

Rauschenbusch  was  thirty-six  when  he  took  leave  of  his  Hell's 
Kitchen  congregation  and  became  a  professor  at  Rochester  Theologi- 
cal Seminary  in  1897,  where  he  remained  for  the  last  twenty  years  of 
his  life.  But  this  was  no  retreat  into  an  ivory  tower,  and  no  dis- 
missal of  the  social  evils  he  had  witnessed.  Instead,  the  latent  power 
and  prophetic  proclamation  burst  forth  in  a  stream  of  published  utter- 
ance. The  prophets  of  righteousness  and  the  teaching  of  Jesus  and 
the  Kingdom  of  God  all  converged  at  the  point  of  his  moving  ])cn. 
In  1907  there  occurred  an  industrial  depression,  and  to  insecurity 
were  added  fear  and  j^anic.  This  was  the  hour  for  Rauschenbusch 
the  prophet,  and  he  spoke  out  in  his  first  book  on  Christianity  and 
the  Social  Crisis.  Multitudes  eagerly  learned  his  views  of  the  King- 
dom of  God,  whose  righteousness  is  opposed  to  monopoly  and  trusts, 
to  predatory  wealth  and  exploitation  of  labor.  "This  was  a  dangerous 
book,"  he  conceded,  and  its  message  was  to  penetrate  deeply  into  a 
changing  social  structure.  Other  books  strengthened  his  prophetic 
leadership:  Prayers  of  the  Social  Atvakening,  The  Social  Principles 
of  Jesus,  and  finally  A  Theology  for  the  Social  Gospel  in  the  form  of 
lectures  at  Yale  (which  show  the  status  the  message  had  attained). 
Rauschenbusch  gave  effective  counsel  to  such  leaders  as  David  Lloyd 
George  and  Presidents  Woodrow  Wilson  and  Theodore  Roosevelt. 
The  latter  once  told  him :  "I  will  sail  the  ship  of  state  alongside  the 
ship  of  socialism  and  I  will  take  over  everything  that  is  good  in 
socialism  and  leave  the  bad."  But  Rauschenbusch  summoned  men 
in  a  day  of  crisis,  not  to  socialism,  but  rather  to  a  personal  regenera- 
tion and  a  dedication  to  the  ethics  of  the  Kingdom  of  God. 

Today,  Rauschenbusch  himself  is  forgotten  by  many,  although 
much  of  his  social  reform  has  been  written  into  our  life.  His  basic 
message  has  been  subject  to  both  sympathetic  understanding  and 
stereotyped  misunderstanding.  What  Rauschenbusch  said  to  his 
generation  needs  to  be  said  again  to  ours.  His  message  can  be  under- 
stood the  more  clearly,  however,  if  we  can  cut  away  some  common 
misunderstandings. 

First,  he  was  not  a  Utopian  dreamer.  He  was  a  dreamer  and  an 
idealist.  lUit  we  cannot  believe  that  he  was  given  to  some  "imjjrac- 
tical   scheme  of   social   regeneration"    (as   Webster   defines   Utopia) 


unless  we  believe  also  that  the  message  of  Jesus  is  of  Utopian  futility. 
Here  are  his  own  words :  "We  ask  for  no  Utopian  delusion.  We 
know  well  that  there  is  no  perfection  for  man  in  this  life.  We  make 
it  a  duty  to  seek  what  is  unattainable.  .  .  .  We  shall  never  have  a 
perfect  social  life,  yet  we  must  seek  it  with  faith,"  Many  principles 
he  held  up  have  come  to  be  accepted,  while  yet  others  are  a  valid 
hope  in  our  faith. 

Again,  he  was  not  an  environmentalist,  believing  in  an  automatic 
product  out  of  a  proper  soil.  He  wrote  of  the  "sluggishness  of 
humanity  to  good"  and  of  "vested  wrongs."  "The  task  of  setting  up 
a  Christian  social  order  in  this  modern  world  of  ours  seems  like  a 
fair  and  futile  dream."  He  was  no  shallow  optimist,  but  rather  his 
prophetic  words  often  sound  like  the  thunder  of  God's  judgment. 
"It  rests  upon  us  to  decide,"  he  said,  "if  a  new  era  is  to  dawn  in  the 
transformation  of  tiie  world  into  the  Kingdom  of  God,  or  if  Western 
civilization  is  to  descend  to  the  graveyard  of  dead  civilizations," 

Rauschenbusch  did  not  hold  that  to  know  the  good  is  to  do  the 
good.  He  believed  that  "man  will  have  to  be  lifted  into  the  Millenium 
by  a  greater  power."  He  did  not  hold  that  man  could  "bring  the 
kingdom,"  but  rather  that  men  must  be  born  of  God  to  be  worthy 
of  the  Kingdom. 

Rauschenbusch  was  not  a  reformer  of  institutions  or  organizations. 
He  proclaimed  a  social  gospel,  and  called  attention  to  both  evil  and 
righteous  ways.  His  social  justice  was  compounded  of  personal  good- 
ness. For  himself,  there  was  the  mystical  sense  of  God's  presence. 
"O  God  who  art  the  light  of  my  soul,  I  thank  thee  for  the  incompara- 
ble joy  of  listening  to  Thy  voice  within,"  he  prayed.  Near  the  close 
of  his  life  he  testified : 

In  the  castle  of  my  soul 

Is  a  little  postern  gate. 

Whereat,  wdien  I  enter, 

I  am  in  the  presence  of  God. 

In  a  moment,  in  the  turning  of  a  thought, 

I  am  where  God  is. 

Again,  we  have  used  the  prayers  of  Walter  Rauschenbusch — for 
the  Church,  and  for  the  Kingdom.  Now  let  us  hear  his  personal 
Affirmation  of  Faith : 

I  affirm  my  faith  in  the  reality  of  the  spiritual  world,  in  the 
sacred  voice  of  duty,  in  the  compelling  power  of  truth  and  holiness. 


8 

in  prayer,  in  the  life  eternal,  in  Him  who  is  the  life  of  my  life  and  the 
realit)'  behind  all  things  visible.     I  rejoice  to  believe  in  God. 

I  affirm  m}-  faith  in  the  Kingdom  of  God  and  my  hope  in  its 
final  triumph.  I  determine  by  faith  to  live  day  by  day  within  the 
higher  order  and  the  divine  peace  of  my  true  fatherland,  and  to  carry 
its  spirit  and  laws  into  all  my  dealings  in  the  world  that  now  is. 

I  make  an  act  of  love  toward  all  fellow  men.  I  accept  them  as 
they  are,  with  all  their  sins  and  failures,  and  declare  my  solidarity 
with  them.  If  any  have  wronged  or  grieved  me,  I  place  my  mind  with 
the  all-comprehending  and  all-loving  mind  of  God,  and  here  and  now 
I  forgive.  I  desire  to  minister  God's  love  to  men  and  to  olifer  no 
hindrance  of  the  free  flow  of  his  love  through  me. 

I  affirm  my  faith  in  life.  I  call  life  good  and  not  evil.  I  accept 
the  limitations  of  my  own  life  and  believe  it  is  possible  for  me  to  live 
a  beautiful  and  Christ-like  life  within  the  conditions  set  for  me. 
Through  the  power  of  Christ  which  descends  on  me,  I  know  that  I 
can  be  more  than  conqueror. 

THE  MEDITATION 

The  prayers  and  the  preaching  of  Walter  Rauschenbusch  were 
addressed  to  the  problems  of  our  fathers  fifty  years  ago.  For  us 
today  they  have  a  double  meaning,  for  although  we  may  interpret  the 
social  gospel  in  terms  of  a  social  condition  that  has  passed,  we  also 
find  inspiration  in  its  relevance  to  our  own  different  social  problems. 
In  the  intervening  half  century  the  status  of  labor  has  been  trans- 
formed, the  economic  level  of  our  life  has  risen,  industrial  power  has 
found  different  forms  of  expression,  international  relationships  have 
shifted  to  another  foundation,  scientific  discovery  has  made  a  new 
world,  and  all  in  all  simplicity  has  given  way  to  complexity. 

Rut  man,  who  lives  at  the  center  of  the  vortex,  struggles  still 
with  age-old  spiritual  problems.  The  message  of  Rauschenbusch 
catches  us  at  a  hundred  points  of  need  and  distress.  His  summons 
to  a  personal  devotion  to  the  Kingdom  of  God  and  divine  righteous- 
ness is  a  prophetic  message  that  calls  to  us  in  our  day  of  moral  con- 
fusion. The  test  of  the  prophet's  utterance  lies  in  its  enduring 
relevance.  The  heart  of  Rauschenbusch's  message  is  the  call  to 
every  man  born  of  God  to  be  obedient  to  the  will  of  God  proclaimed 
by  Jesus  of  Nazareth ;  in  family  and  community  life,  in  daily  labor, 
in  stewardship  of  possessions,  in  conflict  of  interests,  in  the  goals 
of. life,  in  faith  and  worship.  Moral  man  must  believe  in  a  moral 
society  and  strive  to  act  here  and  now  as  a  citizen  of  the  Kingdom. 


Hear  Rauschenbusch  himself  tell  how  the  concept  of  the  Kingdom 
of  God  took  its  place  at  the  center  of  his  message : 

In  the  Alps,  I  have  seen  the  summit  of  some  great  moun- 
tain come  out  of  the  clouds  in  the  early  morn  and  stand 
revealed  in  blazing  purity.  Its  foot  was  still  swathed  in 
drifting  mist;  but  I  knew  the  mountain  was  there,  and  my 
soul  rejoiced  in  it.  So  Christ's  conception  of  the  Kingdom  of 
God  came  to  me  as  a  new  revelation.  ...  All  his  teachings 
center  about  it.  His  life  was  given  for  it.  His  death  was 
suffered  for  it.  When  a  man  has  once  seen  that  in  the  Gospels, 
he  can  never  unsee  it  again. 

The  idea  of  the  Kingdom,  said  he,  "was  something  so  big  that 
absolutely  nothing  that  interested  me  was  excluded  from  it.  .  .  . 
personal  religion  ?  Why,  the  Kingdom  of  God  begins  with  that.  .  .  . 
world-wide  missions?  Why,  that  is  the  Kingdom  of  God,  isn't  it? 
justice  for  the  working  man?  Is  not  justice  a  part  of  the 
Kingdom  of  God?  .  .  .  And  so,  wherever  I  touched  life,  there  was 
the  Kingdom  of  God.  That  was  the  brilliancy,  the  splendor  of  that 
conception.  .  .  ." 

With  the  Kingdom  of  God  at  the  center  of  his  message,  other 
principles  radiated  from  this  (as  we  may  note  in  snatches  of  his  own 
language  which  we  gather  here).     First,  the  Kingdom  of  God  is  a 
"social   hope."      "All   human   goodness   must   be   social   goodness." 
"This  rules  out  all  social  isolation  in  religion."    Before  God,  man  is 
"surrounded  by  the  spiritual  throng  of  all  to  whom  he  stands  related 
near  and  far,  all  whom  he  loves  or  hates,  whom  he  serves  or  oppresses, 
whom  he  wrongs  or  saves."    "Men  stand  or  fall,  spiritually,  together." 
Nevertheless,   the   individual    Christian   is   responsible   for   social 
evil.     Rauschenbusch  recognized  that  competition  in  business  may 
tempt  to  cheating,  lying,  and  cruelty ;  and  that  politics  may  tempt  to 
betrayal  of  the  public  good.     Yet  he  made  no  compromise  with  an 
immoral  society.     "Any  man  whose  soul  is  kindled  by  the  concep- 
tion of  the  Kingdom  of  God  .  .  .  must  turn  it  into  reality.  .  .  .  Who- 
ever tries  will  suffer.  ...  'He  that  loses  his  life  for  my  sake  shall 
find  it'."     "We  need  a  new  apostolate,"  Rauschenbusch   declared. 
"The  first  apostolate  was  born  from  a  deep  fellow-feeling  for  social 
misery."     "There  is  now  a  clear  call  to  a  new  apostolate  who  will 
take  the  Kingdom  of  God  ideal  into  their  hearts,  and  move  out  to 
realize  it  among  men,  come  cross  or  crown."    "We  pray  thee,  O  Lord, 
for  the  graces  of  a  pure  and  holy  life  that  we  may  no  longer  add  to 


10 

the  dark  weight  of  the  world's  sin  that  is  laid  upon  thee,  but  may 
share  with  thee  in  thy  redemptive  work." 

Now  hear  again  a  declaration  of  Rauschenbusch.  The  Kingdom 
of  God  begins  with  "personal  religion."  "The  powers  of  the  Kingdom 
of  God  well  up  in  the  individual  soul ;  that  is  where  they  are  born, 
and  that  is  where  the  starting  point  must  necessarily  be."  "Spiritual 
regeneration  is  the  most  important  fact  in  any  life.  A  living  experi- 
ence of  God  is  the  crowning  knowledge  attainable  to  a  human  mind." 
"One  of  the  great  thoughts  that  came  upon  me  was  that  I  ought  to 
follow  Jesus  Christ  in  my  personal  life  and  die  over  again  his  death." 
"We  believe  that  two  factors  make  up  the  man,  the  inward  and  the 
outward,  and  so,  we  work  for  the  renewal  of  Christianization  of  the 
individual  and  of  society." 

Rauschenbusch  preached  the  Kingdom  realized  in  this  world. 
"Jesus  was  the  initiator  of  the  Kingdom  of  God.  It  is  a  real  thing, 
now  in  operation."  "Since  God  is  in  it,  the  Kingdom  of  God  is 
always  both  present  and  future.  Like  God,  it  is  in  all  tenses,  eternal 
in  the  midst  of  time.  It  is  the  energy  of  God  realizing  itself  in  human 
life.  Its  future  lies  among  the  mysteries  of  God."  "While  the  per- 
fection of  the  Kingdom  may  be  reserved  for  a  future  epoch,  the 
Kingdom  is  here  and  at  work."  The  regeneration  of  society  can 
come  only  through  the  act  of  God  and  the  presence  of  Christ,  but 
God  is  now  acting  and  Christ  is  now  here. 

A  delightful  cartoon  comes  from  his  eloquent  pen,  entitled :  "Pi- 
late's Wash  Bowl."  "We  all  know  the  story  of  the  Holy  Grail  (but) 
the  story  of  Pilate's  Wash  Bowl  is  not  so  well  known.  .  .  .  Yet  it  has 
a  more  continuous  history,  a  more  persistent  influence,  and  a  more 
numerous  and  magnificent  band  of  protectors  and  worshippers  than 
the  Holy  Grail  could  ever  boast."  While  the  Devil  fills  the  bowl, 
the  Knights  of  the  Washbowl  are  gathered  round:  the  statesman 
who  suppresses  principles  because  they  might  endanger  the  success  of 
his  party ;  the  good  citizen  who  will  have  nothing  to  do  with  politics ; 
the  editor  who  sees  a  righteous  cause  misrepresented  and  says 
nothing  because  it  might  injure  the  circulation;  the  deacon  who  sees 
a  clique  undermining  a  pastor's  position  and  dares  not  create  a  dis- 
turbance. .  .  .  "Listen !"  he  cries,  "do  you  hear  the  splash  of  the 
water  ?" 

If  Walter  Rauschenbusch  were  our  contemporary,  what  would 
he  be  saying  today?  The  characters  would  be  different,  the  issues 
changed,  and  the  solutions  relevant  to  present  social  needs.  But  above 
the  storms  of  daily  social  conflict  there  sweeps  a  rainbow  that  calls 


11 

men's  hearts  now  to  the  all  embracing  Kingdom  of  God,  to  his 
eternal  will,  to  his  faithful  presence,  and  to  the  beauty  of  soul  that 
men  may  share  with  Him. 

So  it  is  when  my  soul  steps  through  the  postern  gate 

Into  the  presence  of  God. 

Big  things  become  small,  and  small  things  become  great. 

The  near  becomes  far,  and  the  future  near. 

^K         M:         =i«         *         *         * 

When  I  am  in  Him,  I  am  in  the  Kingdom  of  God 
And  in  the  Fatherland  of  my  soul. 

sj:        5):        *        *        *        * 

*  Books  by  Walter  Rauschenbusch :  1907,  Christianity  and  the  Social  Crisis; 
1910,  For  God  and  the  People.  Reprinted  entitled:  Prayers  of  the  Social 
Azvakening ;  1912,  Christianising  the  Social  Order;  1916,  The  Social  Principles 
of  Jesus;  1917,  A  Theology  for  the  Social  Gospel. 

Books  about  Walter  Rauschenbusch :  1942,  IValter  Rauschenbusch,  by  Dores 
R.  Sharpe;  1944,  The  Social  Gospel  of  IValter  Rauschenbusch,  by  V.  P.  Bodein; 
1950,  Preachers  of  Poicer,  by  Paul  L.  Higgins ;  1950,  Personalities  and  Social 
Reform,  by  G.  Bromley  Oxnam ;  1950,  A  Gospel  for  the  Social  Awakening, 
edited  by  Benjamin  E.  Mays;  1957,  A  Rauschenbusch  Reader,  by  Benson 
Y.  Landis. 


The  Corporate  Life 

VIII.  Duke  in  Burma 

Dear  Dr.  Cushman: 

Quite  a  long  while  ago  you  asked  me  to  write  a  letter  "indicating 
the  particular  problems  that  confront  the  Christian  message  in 
Buddhism  and  also  how  the  Burmese  are  meeting  the  challenge  of 
Communism  from  the  north."  You  added  that,  "I  think  also  we 
ought  to  have  an  article  out  of  Burma  from  your  hands  interpreting 
the  general  spiritual  situation  as  well  as  the  attitude  of  the  Burmese 
toward  the  Christian  missionary  enterprise."  This  is  a  large  order ! 
However,  I'll  attempt  part  of  it  now,  if  I  may  keep  the  reply  in  the 
form  of  a  letter  entirely.  In  that  way  it  will  be  easier  to  comment  on 
each  subject  without  the  finality  of  opinion  and  judgment  which  is 
usually  attributed  to  an  article.  You  may  use  this  letter  in  any  way 
and  for  any  purpose  you  like. 

Up  until  a  month  ago  my  work  has  been  largely  limited  to  Ran- 
goon, the  capital  of  the  Union  of  Burma,  a  cosmopolitan  city  which 


12 

is  not  representative  of  Burma  as  a  whole.  The  insecurity  of  the 
district  areas  in  the  vast  Irrawaddy  delta,  due  to  political  insurgency, 
has  retarded  our  orientation  to  typical  Burmese  life  and  thought. 
However,  in  a  matter  of  a  few  days,  I  shall  be  moving  away  to  take 
up  an  appointment  in  Syriam,  a  city  across  the  river  from  Rangoon. 
From  there,  increasing  contacts  with  outlying  areas  will  be  possible. 
I  plan  to  move  in  a  few  days. 

The  rural  areas  have  been  besieged  with  the  insurrection  and 
attending  banditry.  The  cities  experience  the  influx  of  refugees 
whose  housing  difficulties  give  rise  to  the  worst  kind  of  sanitation 
problems,  fire  hazards,  and  acute  moral  delinquency.  Just  recently, 
there  have  been  signs  of  hope  for  the  end  of  the  insurrection. 

People  of  good  will  and  integrity  do  not  lose  heart.  That  in  itself 
is  a  wonderful  quality  of  the  Burmese  people.  We  see  this  among 
our  Christian  workers,  pastors,  Bible  women,  school  teachers,  social 
and  health  workers.     We  also  see  such  examples  among  Buddhists. 

Set  over  against  the  above  mentioned  situation  of  strength  is  a 
sense  of  fate,  of  apathy  in  the  face  of  fate.  \Miere  there  are  some 
who  seek  to  order  life  in  the  right  way,  to  make  their  land  and  the 
world  a  better  place  in  which  to  live  for  present  and  future  genera- 
tions, there  are  the  weaker  persons  who  are  content  simply  to  con- 
form, to  bend  when  pressure  of  any  kind  comes,  and  to  submit  to 
fate.  Unfortunately  fate  is  a  time  honored  aspect  of  Asian  culture. 
While  the  ethical  insights  of  the  dominant  Asian  religions  protest 
against  fate,  the  nature  of  the  universe  in  Hindu  and  Buddhist  think- 
ing supports  the  concept  as  prevading  all  of  life. 

It  is  here  I  think  where  a  unique  quality  of  Christianit}-  stands 
out.  Yet  its  expression  is  often  weak.  I  know  little  in  academic 
terms  of  the  New  Testament  and  Biblical  concern  with  "holy  history," 
yet  I  have  thought  about  it  much  here  in  Burma.  To  Christians, 
every  moment  of  history  is  important  in  terms  not  only  of  what  Cod 
wills  for  that  moment  but  also  of  what  Cod  is  doing  in  that  moment. 
My  life,  the  life  of  another,  is  conditioned  thereby.  The  older  gener- 
ation of  preachers  in  America  would  frequently  point  out,  "We  have 
but  one  life  to  live."  Nothing  quite  so  forcefully  breaks  with  the  tenor 
of  the  Eastern  non-Christian  religions.  There  are  many  lives  to  li\e, 
in  fact  innumerable  ones ;  so  much  so,  that  this  very  fact,  a  cardinal 
belief,  tends  to  be  radically  opposed  to  the  Christian  emphasis  on  a 
crisis-element  in  individual  life  and  in  the  present  moment. 

For  Christians,  God  is  a  purposeful  God,  working  toward  the 
consummation  of  history.     Our  Lord's  words,  "Rei>ent  for  the  King- 


13 

dom  of  heaven  is  at  hand,"  are  sig-nificant  in  terms  of  our  belief  and 
expectation.  While  I  tind  a  doctrine  of  deHverance  from  evil  in 
Buddhism,  I  tind  no  constructive  philosophy  of  history.  One  could 
no  more  use  the  word  "salvation"  to  express  the  Buddhist  idea  of 
ultimate  deliverance  from  evil  than  the  Christian  faith  could  use 
the  word  "nirvana"  in  its  eschatology. 

As  I  said  in  the  beginning,  my  experience  in  Burma  has  been 
seriously  limited  by  the  circumstances  of  the  last  few  years.  Never- 
theless, I  note  these  basic  differences  affecting  the  Christian  evangel. 
The  Buddhists  are  not  convinced  that  Christianity  is  unique.  They 
do  not  want  to  break  with  the  past.  They  deeply  believe  in  their  reli- 
gion's interpretation  of  the  nature  of  life  and  existence.  They  accept 
life,  they  try  to  overcome  evil,  looking  forward  to  myriads  of  exist- 
ences with  the  dim  hope  of  deliverance  from  evil  entirely. 

There  is  in  Burma  a  living  and  faithful  Christian  church,  among 
the  Burmans  whose  roots  were  in  Buddhism,  as  well  as  among  the  hill 
tribes  who  previously  were  animists.  There  is  a  standard  of  loyalty 
and  faithfulness  to  the  Church  which  continues  to  inspire  me.  Our 
Methodist  work  is  predominantly  among  the  Burmans.  However, 
the  Church  seems  to  be  lacking  in  crusading  zeal  and  in  enough 
persons  with  a  passion  to  share  the  blessings  of  tlie  Christian  faith. 
This  unfortunately  coincides  with  a  weakness  of  most  of  us  who 
come  from  America.  We  too  are  lacking  in  zeal  and  ability  to  com- 
municate that  which  we  own  in  our  hearts.  We  Americans  are 
products  of  our  own  western  culture,  which  has  grown  more  and  more 
away  from  personal  religious  conversations  of  depth  and  power.  Just 
as  the  missionary's  witness  is  conditioned  by  his  background,  the 
Burman  convert  to  Christianity  and  the  Burman  growing  up  in  a 
Christian  family  are  both  affected  by  the  Buddhist  environment  and 
culture.  The  quiet,  unhasting  pattern  of  Burmese  Buddhist  life  and 
thought  definitely  influences  the  Church. 

Let  us  turn  to  another  problem.  Burmese  thought  and  culture 
is  essentially  conservative.  While,  around  the  year  400  A.D.,  Bud- 
dhism was  effectively  planted  in  Burma  and  grew  strong  in  subsequent 
years  as  the  predominant  religion,  it  does  not,  thereby,  appear  that 
the  people  would  be  easily  subject  to  a  further  radical  religious  or 
cultural  change.  With  the  exception  of  a  residuum  of  spirit  worship 
which  is  generally  mixed  with  Buddhism,  the  pattern  of  Buddhism 
has  been  assimilated  with  little  change,  nothing  like  the  adaptations 
and  changes  which  were  eff'ected  in  Tibet,  China,  and  Japan. 

Therefore,  the  presence  of  Christianity  and  of  Burmans  who  have 


14 

become  Christians  is  regarded  as  foreign,  exotic,  and  certainly  not 
truly  Burmese.  The  Burmese  Christians  of  the  present  day,  both  old 
and  young,  have  responded  to  this  problem  magnificently.  An  effec- 
tive witness  to  Christianity  as  an  indigenous  and  world-wide  religion 
is  being  lived  out  by  the  people.  This  witness  could  not  be  made 
with  adequate  power  so  long  as  the  leadership  and  authority  of  the 
Church  were  concentrated  in  the  hands  of  missionaries.  The  trans- 
fer of  power  was  perhaps  late  in  taking  place,  but  remarkable  progress 
has  been  made  in  the  past  ten  years. 

The  problem  of  social  relations  between  Christians  and  non- 
Christians  is  present  with  us.  Following  so  radical  a  change  as  reli- 
gious conversion,  it  is  only  natural  that  the  Christian  feels  more  at 
home  and  at  ease  with  fellow  Christians.  The  Buddhists  have  accused 
their  Christian  friends  of  breaking  the  unity  of  society  by  their  with- 
drawal. The  accusation  is  partly  justified.  Yet  an  uncritical  partic- 
ipation in  all  aspects  of  life  that  is  Buddhist  in  nature  may  involve 
the  Christian  in  religious  compromise.  When  may  a  Christian  attend 
a  Buddhist  religious  service,  and  his  presence  register  friendship  and 
respect  for  his  friends  ?  When  should  he  refrain  from  taking  part  in 
order  not  to  compromise  his  allegiance?  These  are  questions  which 
some  solve  with  little  difficulty  because  of  their  spiritual  maturity  and 
intellectual  ability  to  reflect  on  the  issues  involved.  Others  make  the 
mistake  either  of  compromise  or  complete  withdrawal. 

I  have  written  concerning  a  few  of  the  particular  problems  that 
confront  the  Christian  message  in  Burma.  The  other  three  subjects 
remain.  However,  I  don't  wish  to  tire  you  with  too  long  a  report 
at  this  time.  In  addition,  I  shall  need  more  time  to  reflect  on  the 
other  subjects.  However,  if  the  above  written  type  of  report  is 
worthwhile,  I'll  be  glad  to  continue  it  later. 

With  kindest  regards. 

Sincerely  yours, 
Robert  C.  Howard 


The  Dean's  Desk 

I  am  pleased  to  announce  an  attractive  program  of  services  offered 
by  the  Divinity  School  to  its  constituency  during  1958. 

The  ninth  series  of  lectures  on  the  James  A.  Gray  Foundation  will 
be  delivered  on  October  27,  28,  and  29,  1958.     The  opening  lecture 


15 

will  be  on  the  evening  of  Monday,  October  27;  two  lectures  will  be 
offered  during-  Tuesday,  October  28;  and  the  concluding  lecture  on 
Wednesday  morning,  October  29.  The  1958  lecturer  will  be  Dr.  John 
Marsh,  Principal  of  Mansfield  College,  Oxford  University.  His  sub- 
ject will  be,  "The  Gospel  in  the  Gospels."  Dr.  Marsh  is  one  of  the 
most  distinguished  scholars  and  educators  of  Great  Britain.  He  will 
also  preach  in  the  University  Chapel  on  Sunday,  October  26. 

The  second  Preaching  Clinic  will  be  conducted  July  7-18,  1958. 
Dr.  James  T.  Cleland,  Professor  of  Preaching  in  the  Divinity  School 
and  Dean  of  the  Chapel  of  Duke  University,  will  direct  the  Clinic  and 
will  be  one  of  the  principal  speakers.  He  will  lecture  on  the  subject, 
"The  Actual  Writing  of  One  Sermon."  Dr.  John  Bright,  Professor 
of  Old  Testament  at  Union  Theological  Seminary,  Richmond,  Vir- 
ginia, will  lecture  on,  "The  Authority  of  the  Bible  in  Preaching." 

In  addition  to  the  two  lectures,  the  staff  of  the  Clinic  will  include 
Dr.  Van  Bogard  Dunn  of  Jackson,  Tennessee,  and  Dr.  John  W. 
Carlton  of  the  Duke  Divinity  School  faculty.  Applications  for  admis- 
sion should  be  made  to  Dr.  James  T.  Cleland,  Duke  University.  It 
is  not  planned  to  admit  over  twenty  duly  qualified  persons. 

The  School  for  Approved  Supply  Pastors  will  be  conducted  under 
the  direction  of  Dr.  W.  Arthur  Kale  July  15- August  8.  Over  two 
hundred  persons  attended  this  school  in  1957,  and  already  applica- 
tions have  been  received  from  one  hundred  and  thirty  persons  who 
desire  to  attend  the  school  in  1958.  Dr.  Kale  has  engaged  the  usual 
excellent  teaching  staff,  composed  primarily  of  members  of  the  Divin- 
ity School  faculty  and  the  Department  of  Religion  of  Duke  University. 

Under  a  new  arrangement  the  North  Carolina  Pastors'  School 
and  Ministerial  Convocation  will  overlap  the  last  few  days  of  the 
School  for  Approved  Supply  Pastors,  having  been  scheduled  for  the 
dates  August  4-7.  The  change  from  the  traditional  date  of  the  first 
week  in  June  was  made  necessary  by  the  shift  in  dates  of  several 
annual  conferences  in  the  Divinity  School  area.  The  James  A.  Gray 
Lectures  have  been  separated  from  the  Pastors'  School,  but  the 
Divinity  School  is  supplying  the  preacher  and  a  special  lecturer  for 
the  Pastors'  School.  The  following  lecturers  have  accepted  invita- 
tions to  participate:  Bishop  Donald  H.  Tippett,  San  Francisco,. 
California;  Subject:  "Christian  Higher  Education."  These  lectures 
have  been  scheduled  at  the  request  of  the  Commissions  on  Christian. 
Higher  Education  of  the  two  Methodist  Conferences  in  North  Caro- 
lina. Dr.  Lowell  B.  Hazzard  of  Westminster  Theological  Seminarv  ; 
Subject :  "The  Bible  and  Evangelism."    Dr.  Hazzard  has  been  on  our 


16 

program  in  other  years,  and  has  appeared  in  other  places  in  North 
Carohna.  He  is  known  by  a  great  many  of  the  ministers  and  is 
always  a  popular  and  stimulating  lecturer.  Dr.  James  Wood  of 
Edinburgh,  Scotland ;  Subject :  "New  Testament  Messages  for  Our 
Time."  The  preacher  for  the  Ministers'  Convocation  is  Dr.  George 
Fallon,  of  the  Lakewood  Methodist  Church,  Cleveland,  Ohio.  Fur- 
ther details  of  this  Ministers'  Convocation  will  be  announced  from 
time  to  time  by  Dr.  Kale,  who  is  director  of  this  school. 

The  Department  of  In-Service  Training  of  the  Board  of  Education 
of  the  Methodist  Church  participates  in  the  plans  for  both  the  Ap- 
proved Supply  Pastors'  School  and  the  Convocation.  Dr.  Kale  ma}- 
be  addressed  at  Box  4353,  Duke  Station,  Durham,  North  Carolina. 

The  Divinity  School  faculty  will  offer  four  courses  in  each  term  of 
the  Duke  University  Summer  Session.  During  the  first  term,  June 
10  to  July  16,  courses  will  be  offered  by  Dr.  Russell  Dicks,  Dr.  James 
T.  Cleland,  Dr.  Thomas  A.  Schafer,  and  Dr.  Waldo  Beach.  In  the 
second  term,  July  18  to  August  23,  the  instructors  will  be  Dr.  Robert 
E.  Cushman,  Dr.  Hugh  Anderson,  Dr.  Ray  C.  Petry,  and  Dr.  Creigh- 
ton  Lacy.  The  catalogue  of  the  Summer  Session  may  be  obtained  by 
writing  Miss  Helen  M.  Kendall,  The  Divinity  School,  Duke  Uni- 
versitv,  Durham,  North  Carolina. 


The  Bulletin  Board 

We  are  happy  (and  we  would  be  proud,  if  it  were  not  a  sin)  to 
announce  that  Dean  James  Cannon  was  elected  in  January  to  a  one- 
year  term  as  President  of  the  Association  of  Methodist  Theological 
Schools.     We  rejoice  in  this  valid  and  worthy  recognition. 

>j;         ;{;         ^;         ^         !jc         jjC 

In  addition  to  writing  books,  the  members  of  the  faculty  contribute 
occasional  papers  to  various  journals,  and  occasionally  inform  the 
Editor  of  their  literary  labors.  The  Pulpit  has  a  sermon  by  Dr.  Lacy 
in  the  January  issue  and  one  by  Dr.  Cleland  in  the  February  number. 
Professor  Lacy  has  an  article  in  Workers  with  Youth  (January. 
1958),  and  Professor  Cleland  has  begun  a  series  on  "The  Preaching 
Clinic"  for  The  Chaplain,  to  appear  six  times  a  year.  Dr.  Clark  has 
contril)uted  an  article  on  "The  Textual  Criticism  of  the  New  Testa- 
iiu-nt"  for  the  Nciv  Pcakc's  Comnientarv. 


17 

Extra-Duke  talk  has  kept  us  busy  from  December  to  February. 
Dr.  Anderson  has  been  expounding  Luke  downtown  in  Durham  (six 
lectures)  and  interpreting  the  Bible  in  Norfolk,  Virginia  (five  lectures 
and  five  radio  and  TV  addresses).  Dr.  Brownlee  has  delivered  the 
Richard  Lectures  at  the  University  of  Virginia  on  his  own,  his  very 
own,  subject  "The  Dead  Sea  Scrolls."  Dr.  Cleland  gave  the  Thomas 
White  Currie  Lectures  on  "The  Drama  of  Corporate  Worship"  at 
Austin  Presbyterian  Seminary,  Texas.  Dr.  Lacy  taught  a  course  on 
"Japan"  in  the  Durham  Leaders'  Training  School.  Dr.  Richey  has 
lectured  on  "•Christian  Education  in  the  Church"  at  two  Methodist 
training  schools,  in  Cheriton,  Virginia,  and  in  Durham.  To  show  our 
ecumenicity.  Dr.  Schafer  taught  a  course  in  the  Durham  Presby- 
terian Leadership  Training  School  on  "The  Nature  of  the  Church." 
In  the  inter-faith  realm,  Dr.  Stinespring  spoke  on  "Some  New  Qum- 
ran  Texts  of  First  Samuel"  to  the  fifth  annual  meeting  of  the  North 
Carolina  Association  of  Rabbis  at  Chapel  Hill. 

The  learned  Societies  and  Official  Boards  cannot  do  without  your 
faculty.  Louisville,  Kentucky  welcomed  the  S.B.L.,  the  N.A.B.L, 
the  A.S.O.R.  and  the  A.T.C.  Seminar— a  Biblical  New  Deal  con- 
glomerate— all,  or  some,  of  which  Dr.  Clark  attended  and  Dr.  Stine- 
spring addressed.  The  latter's  subject  was  "History  and  Present 
Status  of  Aramaic  Studies."  Dr.  Clark  also  participated,  as  a  mem- 
ber of  the  Editorial  Board,  in  the  annual  meeting  of  the  International 
Greek  New  Testament  Committee.  Dr.  Petry  attended  the  meetings 
of  the  American  Society  of  Church  History  in  New  York,  as  a 
committee  chairman  and  as  a  member  of  the  Editorial  Board.  He 
has  accepted  the  invitation  of  the  National  Council  on  Religion  in 
Higher  Education  to  prepare  Volume  I  of  a  College  Source  Book  in 
Church  History.  Dr.  Smith  presided  over  the  annual  meeting  of  the 
American  Society  of  Church  History,  although  his  doctor  would  not 
allow  him  to  write  a  Presidential  Address.  He  is  continuing  his  two- 
volume  work  in  American  Christianity,  and,  as  important,  is  con- 
tinuing to  improve  physically.  Dr.  Richey  attended  a  meeting  with 
a  tremendous  title :  Professors  and  Research  Section,  Division  of 
Christian  Education,  National  Council  of  Churches.  Dr.  Rudin  was 
busy  with  the  executive  committee  of  the  Association  of  Theological 
Professors  in  the  Practical  Field,  and  with  the  Methodist  Commission 
on  Worship,  particularly  with  reference  to  the  revision  of  The  Book 
of  Worship. 


18 

Preaching  keeps  us  on  the  go,  here  and  there.  A  church  in 
Richmond  is  so  fascinated  by  Dr.  Anderson's  pulpit  presence  that  it 
would  be  willing  to  lay  hands  on  him  as  its  permanent  minister — for 
our  sake,  perish  the  thought.  Dr.  Cleland  preached  at  Princeton 
University  in  November,  at  Yale  in  December,  and  at  Harvard  in 
January,  so  he  has  no  more  academic  pulpits  left  to  conquer.  Others 
serve  God  in  the  pulpit,  less  conspicuously  but  as  effectively. 

Dr.  Walton  deserves  a  paragraph  to  himself.  He  is  parish  minis- 
ter to  the  universe,  at  least  to  the  Southeastern  states  and  their  envi- 
rons— North  Carolina,  South  Carolina,  Florida,  Virginia,  West  Vir- 
ginia, Mississippi,  and  Washington,  D.  C.  He  has  more  energy  than 
anyone  else. 

The  Divinity  School  Seminars  were  held  in  Charlotte  and  Golds- 
boro,  January  13-14  and  16-17,  on  the  topic:  "The  Bible  in  the  Light 
of  Archaeology."  The  leaders  were  Dr.  G.  Ernest  Wright  of  the 
Old  Testament  Department  in  McCormick  Theological  Seminary  and 
our  own  Professors  Clark  (Chairman),  Brownlee,  and  Stinespring, 
assisted  by  some  of  the  clergy  in  the  state.  The  weather  was  unpropi- 
tious ;  the  attendance  was  good ;  the  enthusiasm  was  genuine. 

;f:         !(t         ;|c         :(;         :);         ^ 

February  4-7  brought  us  the  annual  Symposium  on  Missions,  led 
by  four  men  qualified  to  speak :  Dr.  James  Ellis,  the  Reverend  Gordon 
Gould,  Dr.  M.  O.  Williams,  Jr.,  and  the  Reverend  Linwood  Black- 
burn, A.B.  ('38)  and  B.D.  ('41)  of  Duke. 

;;C  5|C  5jS  ^  5JC  5{t 

What  have  the  students  been  doing?  Academically,  they  have 
been  complaining  as  much  as  ever  but  studying  more  successfully, 
judging  from  the  end  of  the  semester  grades.  They  won  the  intra- 
mural football  trophy  again — for  the  second  time  in  three  years,  if 
our  faculty  memory  is  correct.  They  mimeograph  interesting  copies 
of  Response,  with  the  segregation  issue  still  to  the  fore.  Messrs,  J. 
Rodney  Fulcher  and  James  Weldon  Smith  III  took  first  place,  with 
Mr.  William  K.  Quick  third,  in  the  Frank  S.  Hickman  Preaching 
Award  on  the  sermon-subject:  "The  Christian  Faith  and  Anxiety." 
Professors  Cleland  (Chairman),  Carlton,  Dicks  and  Rudin  were  the 
judging  committee.  The  Dean  grows  weary  of  tied-preachers ;  but 
such  a  decision  depends  as  much  on  the  pulpiteers  as  on  the  critics. 

^        ^        if        ^         -^        ^ 

We  are  almost  as  busy  as  you  are. 


Book  Reviews 


I.   Faculty 

The  graduating  class  of  1957  offered 
each  member  of  the  faculty  a  volume 
of  his  own  choice.  Believing  that  you 
are  interested  in  what  the  faculty  vol- 
untarily reads,  we  are  happy  to  list  for 
you  the  selections.  Again  the  faculty 
thanks  the  Class  of  1957. 

Vale  and  the  Ministry.  Roland  H. 
Bainton.  Harper.  1957.  Waldo 
Beach. 

The  iVrzi.'  Testament  BackgroiDid: 
Selected  Documents.  Edited  by  C. 
K.  Barrett.  Macmillan.  1957.  Mil- 
ton P.  Brown. 

A  Genesis  Apocryphon:  A  Scroll  from 
the  ]]'ilderness  of  Judea.  Edited  by 
Nahman  Avigad  and  Yigael  Yadin. 
The  Magnes  Press  of  the  Hebrew 
University.  1956.  William  H. 
Brownlee  and  William  F.  Stine- 
spring. 

The  Tzvelve:  The  Story  of  Christ's 
Apostles.  Edgar  J.  Goodspeed. 
Winston.     1957.     James  Cannon. 

Personalities  of  the  Old  Testament. 
Fleming  James.  Scribner.  1950. 
John   Carlton. 

A  Greek-English  Lexicon  of  the  Neza 
Testament  and  Other  Early  Chris- 
tian Literature.  Edited  by  William 
F.  Arndt  and  F.  Wilbur  Gingrich. 
University  of  Chicago.  1957.  Ken- 
neth W.  Clark. 

A  Study  of  History  (Abridgement  of 
vols.  VH-X).  Arnold  J.  Toynbee. 
Oxford.     1957.     James   T.   Cleland. 

The  O.rford  Dictionary  of  the  Chris- 
tian Church.  Edited  by  F.  L.  Cross. 
Oxford.    1957.    Robert  E.  Cushman. 

By  Loze  Possessed.  James  G.  Coz- 
zens.  Harcourt,  Brace.  1957.  Rus- 
sell  L.   Dicks. 

The     Christian     Idea     of     Education. 


Edited  by  Edmund  Fuller.     O.xfonl. 
1957.     Frank   S.   Doremus. 
The  Letters  of  Thomas  Wolfe.    Edited 
by     Elizabeth     Nowell.       Scribner. 

1956.  Donn   Michael   Farris. 
Hebrew  and  Chaldee   Le.ricon    to   the 

Old  Testament  Scriptures.    William 
Gesenius.       Eerdmans.       1949.      A. 
Durwood   Foster. 
A    History    of    Western    Philosophy. 
William  T.  Jones.     Harcourt,  Brace. 

1952.  Robert    Gardner. 

A  Dictionary  of  Americanisms  on 
Historical  Principles.  Edited  by 
Mitford  M.  Mathews.  Universitv 
of  Chicago.    1951.    W.  Arthur  Kale. 

The  Harvard  Dictionary  of  Music. 
Edited    by    Willi    Apel.      Harvard. 

1953.  Helen  Kendall. 

Religion  and  the  Christian  Faith. 
Hendrik     Kraemer.       Westminster, 

1957.  Creightou    Lacy. 

The  Society  of  the  Future.  H.  Van 
Riessen.  Baker.  1957.  H.  E. 
Alyers. 

The  Gothic  Cathedral;  Origins  of 
Gothic  Architecture  and  the  Medie- 
z'al  Concept  of  Order.  Otto  Georg 
von  Simson.  Pantheon.  1956.  Ray 
C.  Petry. 

The  Scrolls  and  the  Nevo  Testament. 
Edited  by  Krister  Stendahl.  Har- 
per.    1957.    James.  L.  Price. 

Biblical  Theology  and  Christian  Fldu- 
cation.  Randolph  Crump  Miller. 
Scribner.     1956.     Virgil  E.   Queen. 

The  Organization  Man.  William  H. 
Whyte.  Simon  and  Schuster.  1956. 
Kelsey  Regen  and  A.  J.  Walton. 

The  Nezv  Testament.  Revised  Stand- 
ard Version.  Thomas  Nelson.  1946. 
McMurry  S.   Richey. 

The  Oxford  jlmerican  Prayer  Book 
Commentary.  Massey  H.  Shepherd, 
Jr.    Oxford.     1951.    John  Rudin  H. 


20 


History  of  Christian  Philosophy  in  the 
Middle  Ages.  Etienne  Gilson.  Ran- 
dom House.  1955.  Thomas  A. 
Schafer. 

The  New  England  Mind:  From  Col- 
ony to  Province.  Perry  Miller. 
Harvard.     1953.     H.  S.   Smith. 

Late  Medieval  Mysticism.  Ray  C. 
Petry.  The  Library  of  Christian 
Classics,  Volume  XHI.  Westmin- 
ster.    1957.     424  pp.     $5.00. 

With  this  book  Professor  Petry  lias 
brought  his  career-long  studies  in  the 
history  of  Christian  renunciation  in 
the  Middle  Ages  to  yet  a  further  stage 
of  ripeness.  With  characteristic  feel- 
ing and  sensitivity  for  the  graded  value 
of  his  materials,  Professor  Petry  has 
provided  the  inquiring  reader  a  truly 
representative  anthology  of  the  litera- 
ture of  Christian  "contemplation"  from 
Bernard  of  Clairvaux  (1090-1153)  to 
Catherine  of  Genoa  (1447-1510).  Thus 
he  admirably  fulfills,  in  an  important 
area,  the  stated  purpose  of  the  general 
editors  of  the  Library  to  aflford  the 
modern  reader  an  English  version  of 
Christian  classics.  There  can  be  no 
question  about  the  correctness  of  the 
selection  of  authors  that  has  been 
made.  In  addition  to  those  named, 
there  are  telling  selections  from  Hugh, 
Richard,  and  Adam  of  St.  Victor,  the 
beloved  Francis,  Bonaventure,  Ramon 
Lull,  Eckhart,  Richard  Rolle,  Suso, 
Catherine  of  Siena,  Ruysbroeck,  Nich- 
olas of  Cusa,  and  the  German  Theolo- 
gy. If  one  could  wish  that  most  of  the 
chosen  texts  could  have  expanded  rep- 
resentation, nevertheless,  one  can  only 
applaud  the  discriminating  judgment 
which  determined  the  choice  of  in- 
clusion. These  are  undoubted  gems  of 
the  mystical  literature  of  the  period  in 
question. 

A  general  introduction,  entitled  "The 
Province  and  Character  of  Mysticism," 
offers  definitional  delimitation  of  the 
subject  matter  and  provides  a  helpful, 
if  unavoidably  abbreviated,  exhibition 
of  the  formative  antecedents  of  late 
medieval  mysticism,  both  Pagan  and 
Christian.       This    includes    perceptive 


but  compressed  summaries  of  the  im- 
portance, for  the  contemplative  tradi- 
tion, of  the  work  of  Plato,  Plotinus, 
Augustine,  John  Cassian,  Dionysius  the 
Areopagite,  Gregory  the  Great  and 
others.  Thus,  the  reader  is  profitably 
introduced  to  the  lineage  of  Christian 
mysticism  and  the  stage  is  set  for  the 
unfolding  repertoire  that  follows. 

The  view  that  mysticism  characteris- 
tically asserts  a  moment  of  immediate 
access  to  divine  reality  seems  accepted, 
but  stress  is  laid  throughout  upon  self- 
surrender  and  renunciation  as  regu- 
larly provisional  of  the  mystic  union. 
Contemplation  alternates  with  action, 
and  Eckhart  bluntly  afiirms  the  neces- 
sity thereof.  Normative  also,  as  is 
apparent  from  the  supplied  texts  them- 
selves, is  the  "three-fold  way,"  the 
stages  of  which  are  purification,  illumi- 
nation, and  union.  Dr.  Petry  allows 
that,  while  there  is  no  justification 
for  saying  that,  in  the  period  under 
review,  mystics  cannot  be  produced 
outside  monasticism,  nevertheless,  most 
Medieval  mystics  were  monastics. 

It  is  a  highly  valuable  feature  of 
the  work  that  each  author  is  intro- 
duced with  the  aid  of  a  biographical 
notice,  a  bibliographical  essay  of  great 
usefulness,  and  a  concise  but  truly 
instructive  synopsis  of  the  author's 
general  standpoint  within  the  tradition. 
Thereupon  follows  the  selected  textual 
material.  Herein  is  classical  matter. 
And,  if  you,  reader  of  the  Bulletin, 
have  hitherto  understood  mysticism 
from  afar,  here,  I  contend,  you  have  a 
chance  to  partake  of  an  authentic 
sampling — perhaps  all  of  the  richness 
which  the  Lord  will  spare  you  time  to 
ingest  in  this  life.  I  even  surmise 
that  there  is  many  a  trenchant  word 
here  that  would  put  sharpness  to  a 
sermon  otherwise  stillborn — as  when 
Bernard  says,  "No  one  can  love  his 
neighbor  perfectly,  unless  it  is  in  God 
he  holds  him  dear.  We  must  i)egin  by 
loving  God ;  and  then  we  shall  be  able, 
in  him  to  love  our  neighbors."  Or 
attend  this  homing  shaft  of  Richard 
Rolle :    "Trulv    it    is    a    great    sin    to 


21 


trust   in    God's   mercy   and   not    cease 
from  sin," — oh  timely  barb  ! 

Not  all  is  right  with  the  mystics,  I 
think.  They  usually  resist  being  fully 
Christianized.  By  my  standards.  Dr. 
Petry  reveals  Eckhart  an  undoubted 
heretic,  but  I  would  say,  undoubtedly 
a  godly  one.  Historical  revelation  is 
too  easily  left  behind  in  the  soul's  self- 
disciplined  "flight  of  the  alone  to  the 
alone."  But  one  cannot  usefully  dis- 
sent from  the  mystics  until  he  has 
heard  them  out,  and  Dr.  Petry  has 
given  us  an  uncommonly  fine  oppor- 
tunity to  make  a  start.  It  is  a  dis- 
tinguished job  and  those  who  read 
will  be  in  his  debt. — R.  E.  Cushman. 

II.     General 

Hy»in  Tune  Names;  Their  Sources 
and  Significance,  by  Robert  Guy  Mc- 
Cutchan.    Abingdon.    1957.    208  pp. 

$3.75. 

Robert  Guy  McCutchan  has  pro- 
duced in  this  book  a  creditable  addi- 
tion to  his  other  notable  work  in 
hymnology.  It  is  a  pioneer  work  in 
its  field,  since  there  cannot  be  found 
in  any  other  one  volume  a  comparable 
list  of  the  names  of  hymn  tunes  with 
their  respective  source  and  significance. 
Some  2,000  hymn  names  are  listed, 
cross-indexed,  and  interestingly  com- 
mented upon.  Being  primarily  a  list 
of  names,  the  book  is  not  intended  as 
one  to  read  from  cover  to  cover,  but 
one  for  the  reference  shelf  and  one  to 
provide  short  moments  of  pleasure  for 
the  curious  musician.  The  short  sec- 
tion of  introduction  provides  a  his- 
torical background  telling  why  hymn 
tunes  are  named  and  named  in  such 
conglomerate  variation  and  why  differ- 
ent composers  gave  certain  tunes  their 
names.  Regrettably,  the  print  is  very 
small  in  the  introduction,  and  the 
reading  is  a  strain  on  the  eyes.  How- 
ever, the  material  is  interesting,  well 
presented,  and  not  easily  found  in  any 
other  place.  Thank  you,  Dr.  Mc- 
Cutchan, for  your  addition  to  the  mu- 
sician's   reference    library  ! — Betty    R. 


Henley  (wife  of  James  Henley — B.  D. 
Duke,   1954;   Clinton,  Tenn.). 

Beyond  Despair.  G.  Ray  Jordan. 
Macmillan.      1955.      166   pp.     $2.50. 

Some  of  us  read  sermons  for  the 
proposition,  the  carefully  enunciated, 
analyzed  and  re-synthesized  statement 
of  a  portion  of  the  Word  of  God. 
Some  of  us  read  sermons  for  the 
pattern,  the  well  developed  structure 
which  makes  of  the  sermon  an  organ- 
ized unity.  Some  of  us  read  sermons 
for  the  homiletical  orthodoxy,  the  rele- 
vance of  eternal  truth  to  the  contem- 
porary situation.  Some  of  us  read  G. 
Ray  Jordan  for  another  reason :  the 
profuse  abundance  of  support  material, 
a  quarry  and  a  store-house  for  inter- 
esting, arresting  illustrations,  drawn 
from  wide  and  varied  reading  and 
from  alert  personal  contacts.  The  con- 
tent of  this  volume  is  spiritual  reassur- 
ance ;  the  illustrations  are  within  the 
grasp  of  all  who  read.  They  will  be 
in  our  sermons. — J.  T.  Cleland. 

Preaching  the  Christian  Year.  Edited 
by  Howard  A.  lohnson.  Scribner's. 
1957.    xii,  243  pp.    $3.75. 

For  several  years  now  Senior  Semi- 
nar 61,  "The  Christian  Faith  and  Its 
Proclamation,"  has  concentrated  on 
how  to  preach  "The  Christian  Year," 
perhaps  with  a  view  to  turning  out  as 
stubborn  high  churchmen  as  John 
Wesley.  If  one  does  not  make  use  of 
such  a  disciplined,  continuing  pattern 
of  yearly  worship,  then  what  does  one 
use?  But  there  has  been  a  lack  of  a 
good  textbook  for  such  a  course.  One 
is  now  at  hand.  This  volume  is  no 
collection  of  sermons  ready  for  bur- 
glary or  adaption ;  this  is  no  detailed 
history  of  the  formation  of  the  ecclesi- 
astical year.  It  is  a  conscientious  ef- 
fort by  a  group  of  distinguished  Epis- 
copal professors  to  examine  "the  sub- 
stance of  the  kerygnia  and  didache,  as 
outlined  by  the  Church  calendar,"  an 
exciting  call  to  an  analysis  of  the 
theological  content  of  the  liturgical 
seasons.      It   is    not    easy    reading   for 


22 


non-Episcopalians  but  it  deserves  seri- 
ous study  so  that  we  may,  at  least, 
be  able  to  give  reasons  why  we  do  not 
use  the  Christian  Year.  There  is  food 
for  thought,  meat  for  adults  in  the 
faith,  in  this  worthy  volume. — J.  T. 
Cleland. 

Finding  Holy  Ground.  Harold  L. 
Lunger.  Bethany  Press.  1957.  192 
pp.     $3.00. 

This  is  a  book  of  sermon-essays  by 
one  of  the  younger  ministers-teachers 
of  the  Disciples  of  Christ  Church :  he 
teaches  Christian  Ethics  at  Brite  Col- 
lege of  the  Bible,  Fort  Worth,  Texas. 

They  are  simple,  thoughtful,  and 
workman-like  treatments  of  the  peren- 
nial human  interests  and  biblical 
themes,  captured  in  provocative  titles. 
Some  of  these  are  Holy  Ground,  The 
Farside  of  the  Mountain,  God's  Lone- 
ly Man,  If  God  Is  For  Us,  and  The 
Step  and  the  Journey.  Each  title  with 
its  brief  text  leads  into  an  allusive 
experience  or  quotation  which  becomes 
the  central  image  or  figure  of  the 
sermon.  This  figure  of  thought  or 
metaphor  is  always  interesting,  is  ex- 
plicated by  thoughtful  main  heads  and 
is  supported  and  illuminated  by  apro- 
pos illustrations  from  varied  sources. 
Those  drawn  from  literature  lend 
breadth ;  those  from  his  pastoral  min- 
istry, poignancy ;  those  from  the  Bible, 
both  compassion  and  strength. 

These  are  not  ''inspirational"  in  the 
shallow  sense ;  yet  I  end  the  book  re- 
freshed, having  stood  with  a  fellow 
Christian  on  holy  ground. — J.  J.  Rudin. 


plea  for  biblical  preaching  based  on 
a  thoughtful  understanding  of  the 
Word  of  God.  It  majors  in  exegesis 
and  exposition,  proving  that  all  valid 
preaching  is,  beyond  a  doubt,  exposi- 
tory. Dr.  Miller  of  Union  Theological 
Seminary  in  Richmond  shows  the 
reader  how  to  penetrate  to  the  central 
message  of  the  Bible  in  toto,  of  a  sep- 
arate book  and  of  a  single  passage. 
This  is  a  wise  volume,  a  sound  text- 
book, on  what  Preaching  29-30  calls 
"The  Old  Expository  Method." — J.  T. 
Cleland. 

The  Hard  Commands  of  Jesus.  Roy 
Pearson.  Abingdon.  1957.  125  pp. 
$2.00. 

Roy  Pearson,  Dean  and  Professor  of 
Homiletics  at  Andover-Newton,  can 
preach.  I  know.  I  used  to  hear  him 
in  Amherst.  He  has  collected  some 
of  his  sermons  that  deal  with  twelve 
of  the  more  difficult  sayings  of  our 
Lord  which  Pearson  here  expounds 
for  contemporary  man.  (A  sub-title 
on  the  dust-cover  is :  Hoic  Can  Yon 
Obey  Them?)  He  wisely  recognizes 
that  tlie  commands  are  not  only  hard, 
but  impossible,  unless  one  first  accepts 
the  lordship  of  Christ.  Then,  theoret- 
ically, none  of  them  should  be  hard ! 
But  we  are  sinners,  even  under  grace, 
and  he  helps  us  to  know  what  to  do 
about  such  precepts  as  "Go,  sell  what 
you  have" ;  "Cut  it  oflf" ;  "Be  per- 
fect." There  are  evidences  of  Biblical 
study,  wide  secular  reading,  pastoral 
visitation  and  sincere  commitment  to 
God  and  man. —  T.  T.  Cleland. 


The  ll'av  to  Biblical  Preaching.  Don- 
ald G.  Miller.  Abingdon,  1957.  160 
pp.  $2.50. 

Never  have  I  read  a  book  which, 
with  deliberate  and  benign  afore- 
thought, offered  more  examples  of 
invalid,  illegitimate,  non-biblical  ser- 
mons !  Yet  I  have  the  awful  fear 
that  desperate  pulpiteers  will  lay  hold 
on  them  and  preach  them,  because 
they  arc  so  interesting  and  so  well 
outlined.     Essentially,   this  is  a  sound 


Confessing  the  Gospel  Mark  Preached, 
Edmund  Perry.  118  pp.  The  Re- 
sponsible Student.  Paul  K.  Deats, 
Jr.  (■/  al.  86  pp.  Art  As  Communi- 
cation. John  W.  Di.xon,  Jr.  90  pp. 
National  Methodist  Student  Move- 
ment,  Nashville.     1957.     $1  each. 

Methodist  preachers  concerned  to 
avoid  the  slow  intellectual  and  spirit- 
ual death  which  comes  of  settling  into 
ruts  of  ecclesiastical  conformity,  pro- 
motionalism,  and  professionalism  may 


23 


find  (.■ncouragcinent  and  renewal  in 
that  perennially  livest  growing  edge 
of  the  church,  the  Methodist  Student 
Movement.  These  study  books  for  the 
recent  sixth  quadrennial  national 
MSM  conference  exemplify  the  fresh 
exploration  of  the  meaning  of  the 
gospel  for  contemporary  life  which 
goes  on  in  stimulating  publications 
(like  Motk'e)  and  in  campus  move- 
ments of  theological  and  ethical  vigor 
and  depth  (like  the  MSF  at  Duke). 

Dr.  Edmund  Perry,  nurtured  in  the 
MSM  and  later  a  Wesley  Foundation 
director,  was  a  popular  and  effective 
teacher  and  preacher  at  Duke  Uni- 
versity before  becoming  chairman  of 
the  Northwestern  University  depart- 
ment of  religion.  Confessing  the  Gos- 
pel Mark  P'reaelied  is,  in  the  author's 
words,  an  exegetical  "confessional 
commentary."  While  it  rests  upon 
foundations  of  critical  scholarship,  it 
is  primarily  a  presentation  of  the 
essential  Markan  proclamation  in  a 
way  that  speaks  to  contemporary  stu- 
dent life,  elicits  personal  involvement, 
and  calls  for  decision.  The  verve, 
pro\ocativeness,  and  relevance  of  the 
book  make  it  an  appropriate  conveyor 
of  the  "offence"  of  the  gospel  to 
domesticated  religion  and  presumptuous 
irreligion   on   the   campus. 

This  kerygmatic  theology  has  a 
more  liberal,  philosophical  counterpart 
in  the  colloquy  by  six  faculty  members 
of  the  Boston  University  School  of 
Theology  on  The  Responsible  Student: 
in  Contnninity — on  the  Campus — and 
in  the  World.  Professor  Deats,  an- 
other veteran  MSM  and  ecumenical 
student  leader  and  former  Wesley 
Foundation  and  state  MSM  director, 
now  teaching  religion  in  higher  educa- 
tion, writes  the  opening  and  closing 
chapters  and  poses  the  fundamental 
problem  of  the  book  and  of  respon- 
sible Christian  studenthood  :  "How  can 
we  learn  to  live,  within  ourselves,  in 
the  university,  and  in  the  world, 
amidst  disagreements  and  divisions,  so 
as  to  make  our  choices  critically  and 
reflectively,  to  enlarge  areas  of  com- 
munication   and    agreement    with    our 


fellows,  and  in  all  this  to  be  respon- 
sible participants  in  the  Qiristian  com- 
munity and  to  be  loyal  to  the  truth  in 
the  Christian  faith?"  The  group  dis- 
cussion of  this  central  problem  is  crys- 
tallized in  further  chapters  by  Dean 
Walter  G.  Aluelder  and  Professors 
Peter  A.  Bertocci  (philosopher)  and 
L.  Harold  DeW^olf  (theologian). 
Professor  S.  Paul  Schilling  (theolo- 
gian) was  a  consultant,  and  Professor 
Harold  Ehrensperger  (religion  and  the 
creative  arts,  former  Motiz'e  editor) 
was  general  editor. 

If  these  first  two  books  represent  a 
healthy  theological  divergence — or 
even  a  disturbance? — in  the  MSM, 
the  third  represents  another  character- 
istic MSM  interest  (witness  Motive 
art)  which  this  reviewer  still  encoun- 
ters as  a  fascinated  neophyte.  Pro- 
fessor Dixon,  formerly  Faculty  Chris- 
tian Fellowship  director,  now  on  the 
faculty  of  Dickinson  College,  has  for- 
mulated briefly  what  might  be  termed 
a  Christian  aesthetic  and  theology  of 
art.  Full  title  of  the  book  is  Form 
and  Reality:  Art  as  Communication. 
The  chapter  headings  suggestively  sum 
up  the  book:  "Art,  like  sports,  is  the 
search  for  wholeness."  "The  art  form 
of  the  Gospel  is  the  doorway  into  the 
new  creation."  "The  art  work  is  a 
man's  response  to  created  reality." 
"The  art  work  is  also  a  language  to 
communicate  that  response  to  others." 
"Architecture  is  man's  image  of  his 
cosmos ;  the  Church  is  an  image  of  his 
faith."  "Painting  is  man's  image  of 
himself  in  the  world."  "Style  is  a 
gift,  as  an  instrument  of  order ;  but 
a  peril,  as  a  temptation  to  idolatry." 
Add  to  these  the  still  more  informa- 
tive subtitles,  matter  presented  with 
communicative  flair,  and  a  few  well- 
chosen  illustrations — and  what  more  is 
needed  to  entice  prospective  inquirers 
into  the  theology  of  art? 

Is  it  surprising  that  much  of  our 
most  creative  ministerial  and  lay  lead- 
ership comes  out  of  the  Methodist  Stu- 
dent Movement?  Indeed,  isn't  Meth- 
odism itself  an  outgrowth  of  that  first 


24 


"Methodist"      student      movement      of 
Wesley's  Oxford? — M.  S.  Richey. 


Devotions  For  Adult  Groups.  Wal- 
lace Fridy.  Abingdon.  1956.  127 
pp.  $1.50.  The  Unfolding  Drama  of 
the  Bible.  Bernhard  W.  Anderson. 
Association  (a  Reflection  Book). 
1957.  124  pp.  $0.50.  The  Inter- 
national Lesson  Annual — 1958.  Edit- 
ed by  Charles  M.  Laymon.  Abing- 
don.    1957.     448  pp.     $2.95. 

Do  we  ever  have  enough  fresh,  well 
written  aids  to  worship  and  instruction 
in  local  churches?  Lay  workers  an- 
swer repeatedly  that  their  needs  are 
never  satisfied,  and  publishers  con- 
tinue to  bring  out  volumes  intended  to 
guide  clergymen  and  laymen  in  their 
study  of  the  Bible  and  in  their  partici- 
pation in  worship.  It  is  not  anticipat- 
ed that  the  need  for  such  publications 
will  be  reduced  at  any  time  soon.  It 
can  be  claimed,  however,  that  our 
present  needs  are  being  partially  met 
by  the  three  volumes  listed  above. 

Wallace  Fridy's  book  of  meditations, 
prayers  and  practical  aids  to  worship 
is  something  more  than  one  additional 
volume  in  its  field.  It  is  recommended 
for  the  maturity  of  its  insights,  the 
strength  and  purity  of  its  diction,  and 
for  the  nourishment  it  promises  to  all 
whose  spiritual  hunger  prompts  them 
to  take  these   pages   seriously. 

Dean  Anderson's  book  is  already 
known.  It  has  been  popularly  de- 
scribed as  a  "road  map  for  Biblical 
highways,"  a  "sure,  terse  and  vivid 
narrative  of  God's  pursuit  of  man," 
and  an  "eye-opening  introduction"  to 
the  Bible.  All  who  are  familiar  with 
it  can  agree  that  nothing  turgid  on 
the  one  hand  and  nothing  banal  on  the 
other  is  present  in  Anderson's  style. 
His  is  a  lively  account  of  the  main 
theme  of  the  Bible,  skillfully  con- 
densed and  viewed  as  a  historical 
drama.  Now  reprinted  as  a  Reflection 
Book,  the  Unfolding  Drama  of  the 
Bible  will  likely  be  used  as  a  text  in 
hundreds  of  study  groups. 


Adult  classes  using  the  International 
Lessons  will  study  eleven  units  in 
1958.  As  a  commentary  on  the  themes 
of  these  studies  the  International  Les- 
son Annual  for  1958  contains  the 
same  features  that  have  distinguished 
the  two  previous  issues  plus  several 
innovations,  and  all  the  material  has 
been  prepared  by  experienced  writers. 
This  is  a  trustworthy  guide  for  both 
teacher  and  student. — W.  A.  Kale. 


What  They  Believe.  G.  Edwin  Cov- 
ington. Philosophical  Library.  1956. 
108  pp.    $4.50. 

This  is  the  report  of  a  question- 
naire seeking  to  discover  the  religious 
and  ethical  concepts  of  young  people 
between  sixteen  and  twenty-three  years 
of  age,  from  a  cross  section  of  differ- 
ent economic,  social  and  cultural  levels. 
The  questionnaire  method  is  a  tricky 
one  and  difficult  to  use  efficiently  and 
effectively.  Dr.  Covington  has  used 
his  wide  experience  in  working  on 
socio-economic-religious  problems  as  a 
check  and  guide  in  developing  the 
questionnaire  and  in  evaluating  the 
data  gathered. 

The  book  has  value  to  leaders  who 
work  with  modern  youth,  whose  life 
choices  are  not  too  greatly  influenced 
by  the  heroic  and  emotional  appeals 
which  were  very  effective  in  past  gen- 
erations. The  author  emphasizes  that 
present-day  youth  at  their  best  are 
more  influenced  by  the  challenge  to  a 
life  well  lived  than  by  rewards,  hero- 
ism, or  fear  of  punishment. 

The  great  number  of  uncertain  re- 
plies and  questions  ignored  led  the 
author  to  point  up  the  necessity  for  a 
restudy  of  Christian  education  and  a 
definite  overhauling  of  what  the 
churches  are  providing  in  this  area. 
He  also  cautions  against  the  tendency 
to  make  of  tolerance  an  end  in  itself 
and  the  cornerstone  of  an  easy-going 
humanism.  The  book  is  valuable  to 
workers  with  youth  and  should  be  read 
through  lest  the  wholesome  overtones 
he  missed. — A.   T.  Walton. 


25 


Free  Will,  Responsibility,  and  Grace. 
Peter  A.  Bertocci.  Abingdon.  1957. 
110  pages.     $2.00. 

Four  lectures  by  Peter  A.  Bertocci 
(before  the  1956  Faculty  Conference 
on  Religion  and  Higher  Education,  at 
Montreat,  N.  C.)  dealing  with  human 
freedom,  moral  obligation,  the  Chris- 
tian obligation  to  love,  and  the  saving 
grace  of  God  are,  in  essence,  the  four 
chapters  of  this  book.  Dr.  Bertocci 
has  faithfully  come  to  grips  with  some 
of  the  most  crucial  issues  in  Christian 
theology  and  has  dealt  with  them  be- 
fore non-theological  oriented  minds  in 
a  rationale  of  which  no  theologian  need 
be  ashamed.  This  is  not  surprising 
since,  being  Borden  Parker  Bowne 
Professor  of  Philosophy  at  Boston 
University,  he  is  in  the  Bowne  Per- 
sonalist  tradition  which  has  always 
maintained  congenial  liaison  with  secu- 
lar and  scientific  thought. 

The  book  offers  many  strong  points 
in  its  argument  for  human  freedom. 
Its  analysis  of  the  condition  of  man  in 
sin  is  excellent,  though  it  stops  short 
of  the  doctrine  of  "man,  the  sinner." 
Two  criticisms  of  the  book  are  based 
on  Dr.  Bertocci's  lack  of  psychological 
realism :  he  oversimplifies  the  experi- 
ence of  "oughtness"  ;  and,  in  his  argu- 
ment for  responsibility,  he  fails  to 
recognize  the  full  extent  of  man's  sense 
of  guilt.  Furthermore,  his  descrip- 
tion of  "will"  involves  a  contradiction 
of  his   definition   of   "will." 

The  atonement  is  beautifully  pre- 
sented but  in  an  emasculated  version, 
for  Dr.  Bertocci  contends  that  God 
does  not  actually  bear  the  burden  of 
man's  guilt.  The  book,  of  course, 
represents  a  low  Christological  view- 
point and,  in  effect,  is  a  philosophy  of 
moral  self-help. — O.  Kelly  Ingram 
(B.  D.  Duke,  1945;  First "  Methodist 
Church,  Elizabeth  City,  N.  C.) 

Dostocvsky.  Nicholas  Berdyaev. 
Translated  by  I).  .Attwater.  227  pp. 
$1.25. 

Leaves  from  the  Nofebook  of  a  Tamed 


Cvnic.     Reinhold  Niebuhr.     225  pp. 

$1.25. 

Mysticism  East  and  West.  Rudolf 
Otto.  Translated  by  B.  L.  Bracey 
and    R.    C.    Payne,      xvii,    262    pp. 

$1.35. 

The  Unity  of  the  Bible.     H.  H.  Row- 
ley.    232  pp.     $1.35. 
All  four  titles  are  published  as  "Liv- 
ing Age  Books"  by  Meridian  Press. 
1957. 

Among  those  benefiting  from  the 
spate  of  paperbacks  are  readers  of 
religious  and  theological  literature.  It 
is  not  only  that  our  too  thin  budgets 
are  able  to  cover  more.  What  we  have 
also  to  be  thankful  for  is  that  so  many 
really  good  items  are  again  available 
at  all.  Several  publishers  are  now 
offering  reprints  of  distinguished  but 
in  most  cases  no  longer  generally  ob- 
tainable works,  one  noteworthy  series 
being  Meridian's  "Living  Age  Books." 
This  series  aims  to  reissue  "works  of 
proven  merit  on  history,  art,  literature, 
theology  and  Biblical  studies  as  they 
illuminate  the  development  of  the 
Christian  tradition  in  the  West."  Very 
adequate  to  the  aim  are  the  four  titles 
noticed  here,  all  of  which  can  be  un- 
reservedly  recommended. 

There  are  few  good  preachers  who 
have  not  illustrated  from  Dostoevsky 
(at  least  from  "The  Grand  Inquisi- 
tor), though  it  can  safely  be  assumed 
that  none  has  exhausted  him.  Nicho- 
las Berdyaev,  the  great  Russian  Chris- 
tian philosopher  who  died  in  1949, 
was  able  to  provide  a  classic  introduc- 
tion to  the  spirit  and  import  of  this 
tragic  genius,  the  dramas  of  whose 
art  do  so  fatefully  illuminate  the  mod- 
ern soul  in  its  turbulence,  despair  and 
striving. 

Leaz'cs  from  the  Notebook  of  a 
Tamed  Cynic  has  long  been  a  collec- 
tor's item.  It  is  hard  to  say  whether 
one  should  buy  it  because  of  its  partic- 
ular value  as  a  record  of  the  experi- 
ences of  a  young  minister  in  an  urban 
parish,  or  because  of  the  insights  it 
gives    into    the    early    development    of 


26 


America's  most  eminent  theologian  of 
the  half-century.  Both  are  very  good 
reasons. 

Rudolph  Otto  has  been  pushed  into 
the  background  by  the  theological  mo- 
tifs dominant  over  the  last  three  or 
four  decades,  but  there  may  be  emerg- 
ing a  new  situation  in  which  his 
characteristic  interests  will  receive  the 
attention  due  them.  In  Mysticism  East 
and  IVest  the  techniques  of  the  phe- 
nomenologist  are  brought  into  remark- 
able conjunction  with  the  critical  dis- 
cernment of  the  philosophical  theo- 
logian. The  going  is  heavy,  but  this 
masterly  study  remains  perhaps  our 
most  intensive  and  most  profound  com- 
parison not  only  of  the  "mysticism"  of 
Hinduism  and  Christianity  but  of  their 
fundamental  ontologies.  It  has  great 
significance  from  several  points  of 
view. 

After  a  century  and  a  half  of 
critically  dismantling  Biblical  litera- 
ture. Christian  scholarship  has  recent- 
ly been  seeking  to  restate  the  unity  of 
the  Bible.  Among  other  things  this 
has  given  systematic  theologians  and 
professional  research  scholars,  who  are 
usually  so  nervous  in  each  other's  com- 
pany, a  theme  for  mutual  conversation. 
The  questions  are  urgent  and  many. 
H.  H.  Rowley's  book  does  not  an- 
swer all  of  them,  but  it  does  clarify 
most  of  them.  Rowley  is  known  for 
comprehensive  coverage  and  judicious 
assessment  of  the  subjects  he  under- 
takes, a  reputation  to  which  the  pres- 
ent volume  will  surely  add.  Readers 
of  our  Bulletin  are  referred  to  the  re- 
view of  the  original  edition  by  Dr. 
J.  L.  Price,  Jr.,  in  the  February  1956 
issue. — A.  D.  Foster. 

Ncii'  Essays  in  Philosophical  Theolo- 
gy. Edited  by  Antony  Flew  and 
Alasdair  Macintyre.  Macmillan. 
1955.     xii,  274  pp.     $4.75. 

Subject  and  Object  in  Modem  Theolo- 
gy.      James     Brown.       Macmillan. 
1955.     $3.75. 
These  titles  appear  in  a  significant 

new    series    called     The    Library    of 


Philosophy  and  Theology,  the  purpose 
of  which,  in  the  words  of  General 
Editor  R.  Gregor  Smith,  is  "to  offer 
a  meeting-place  for  the  thought  of 
contemporary  theologians  and  philoso- 
phers. Continental  and  Anglo-Saxon,, 
yet  without  partisan  or  a  priori  as- 
sumptions about  the  way  in  which 
such  a  meeting  may  be  used."  Those 
of  us  who  deplore  the  lack  of  conver- 
sation between  theology  and  philoso- 
phy in  the  recent  and  current  situation 
will  welcome  this  enterprise  most 
Iieartily.  The  two  volumes  noticed 
iiere,  while  they  may  not  stand  as  the 
most  notable  of  the  series,  certainly  do 
credit  to  the   general   purpose. 

Mezv  Essays  in  Philosophical  The- 
ology brings  together  twenty-two  pa- 
pers by  sixteen  philosophers  working 
in  the  British  Commonwealth.  Most 
of  the  papers  have  already  been  pulj- 
lished,  but  it  is  very  useful  that  they 
should  be  collected  in  this  manner. 
The  authors  are  described  as  having 
in  common,  first,  a  great  indebtedness 
to  the  "recent  revolution  in  philosophy' 
(i.e.,  linguistic  or  analytic  philosophy) 
and,  second,  a  concern  with  theological 
questions,  regarded  as  calling  for  "seri- 
ous and  particular  treatment."  About 
half  are  explicitly  Christian,  but  in- 
cluded among  the  others  are  some 
"atheist  theologians."  The  content  of 
the  papers,  as  we  should  expect,  is 
largely  linguistic  and  logical  analysis, 
dealing  witli  the  meaningfulness,  cx- 
pressibility  and  demonstrability  of  re- 
ligious and  Christian  notions.  As  one 
reads  the  Christians,  he  is  persuaded 
that  faith  is  fully  possible  for  even 
the  sharpest  wits  and  stands  the  te>t 
of  the  most  rigorous  thinking.  Then 
as  he  reads  the  atheistic  theologians, 
he  realizes  that  wits  alone  are  not  the 
ground  of  his  faith  after  all.  Thi> 
seems  extremely  salutary,  in  that  it 
turns  us  toward  the  inner  nature  and 
essence  of  our  faith.  Also,  the  athe- 
ists help  us  relieve  ourselves  of  a  lot 
of  humbug. 

James  Brown,  minister  of  Colmonell, 
Ayrshire,  shows  himself  a  discerning 
student  of  modern  theological  develop- 


27 


ments.  He  has  sought  to  ilhiminate 
these  developments  from  the  stand- 
point of  the  relationships  of  subjec- 
tivity and  objectivity,  particularly  in 
regard  to  the  thought  of  Kierkegaard, 
Heidegger,  Buber,  and  Barth.  Subject 
and  Object  in  Modern  Theology,  pre- 
sented on  the  Croall  Lectureship  at 
Edinburgh  in  1953,  emerges  as  a  ju- 
(hcious  and  worthwhile  study.  Its 
central  thrust  is  toward  securing  the 
advantages  of  Christian  truth  as  sub- 
jectivity, while  yet  guarding  against 
a  bad  subjectivism  which  would  dis- 
l^ense  with  all  objective  grounding  for 
faith. — A.    D.    Foster. 

Personality  and  Religion.  Paul  E. 
JohnscMi.  Abingdon.  1957.  284  pp. 
$4.50. 

Profound  changes  in  both  theology 
and  psychology  have  rendered  obsolete 
the  psychology  of  religion  which  flour- 
ished early  in  this  century  and  much  of 
the  religious  educational  theory  based 
thereon.  But  increasing  numbers  of 
theologians,  psychiatrists,  and  coun- 
selors, led  by  Professors  Roberts,  Out- 
ler,  and  Hiltner,  have  sought  better 
understanding  of  the  relationships  be- 
tween the  sciences  of  man,  especially 
psycliotherapy,  and  current  theological 
anthropology.  Now  the  Professor  of 
Psychology  of  Religion  at  Boston  Uni- 
versity School  of  Theology  contrib- 
utes a  mature  work  relating  the  rich 
psychological  studies  of  personality  to 
liis  understanding  of  religious  experi- 
ence. 

Dr.  Johnson  uses  extensive  case 
studies  and  draws  on  leading  psycho- 
logical theorists  to  illuminate  the 
emergence  of  selfhood,  its  relation- 
sliips,  its  struggles,  and  its  fulfillment 
through  religious  development.  Thus 
Freudian  psychoanalysis  throws  spe- 
cial light  on  infancy,  and  on  the  "I- 
-Me  relation  of  body  and  mind"  ;  Lew- 
in's  field  theory,  on  childhood,  and  on 
the  "I-It  relation  to  the  environing 
field  of  interacting  forces"  ;  Sullivan's 
interpersonal  psychology,  on  youth,  and 
on  the  "I-We  relation  of  group  mem- 
bership" ;    and    .Mlport's    personalistic 


psychology,  on  maturity,  and  on  the 
"1-Thou  relation  of  man  and  his  val- 
ues in  their  ultimate  meanings."  Pas- 
tors bewildered  by  the  varieties  of 
contemporary  psychologies  may  wel- 
come Dr.  Johnson's  synthesis  of  these 
major  personality  theories  in  his  "dy- 
namic interpersonalism"  ;  and  they  will 
welcome  especially  his  confessedly 
Christian   use   of   these   theories. 

Some  may  feel,  with  this  reviewer, 
that  the  author's  view  of  religion  as 
"personal  co-operation  with  a  trusted 
Creator  of  Values"  has  not  conduced 
to  a  realistic  enough  grasp  of  the 
human  predicament,  of  tensions  be- 
tween men  and  God,  of  need  for  the 
conversion  of  our  valuing.  But  such 
reservations  as  to  the  author's  theol- 
ogy do  not  prevent  our  commending 
the  book  as  an  important  contribution. 
— M.  S.  Richey. 

To  Whom  Shall  We  Go?  D.  M.  Bail- 
lie.  New  York.  Scribner's.  1955. 
199  pp.     $3.00. 

The  Theology  of  the  Sacra)nents  and 
Other  Papers.  D.  M.  Baillie. 
Scribner's.    1957.    158  pp.    $3.00. 

Those  who  have  taken  the  measure 
of  Donald  Baillie's  mind  and  spirit 
in  his  important  earlier  work  in  Chris- 
tology  will  welcome  these  two  post- 
humous publications  from  his  surviv- 
ing writings.  Donald  Baillie  did  not 
publish  largely  during  his  lifetime,  but 
he  deserves  a  place  of  front  rank 
among  British  theologians  of  the  pres- 
ent generation. 

The  first  volume  above  listed  con- 
tains twenty-five  sermons,  many  of 
which  were  preached  in  University 
Chapel,  St.  Andrews.  They  treat  of 
the  great  doctrinal  themes  in  direct, 
lucid,  oral  style  and  deserve  to  be 
regarded  as  exenipla  of  authentic 
Christian  proclamation.  They  are  "bi- 
focal" in  method  and  may  be  taken 
seriously  for  their  theological  insight. 
A  memoir  of  the  author  by  John  Dow 
introduces  the  volume  and  is  in  itself 
an  exquisite  and  sensitively  written 
portrait  of  Donald  Baillie,  the  Scot. 


28 


John  Baillie  has  paid  gracious  trib- 
ute to  his  brother  Donald  not  alone 
by  editing  the  extended  essay  on  the 
theology  of  the  sacraments,  but  by 
providing  a  brief  and  graciously  re- 
vealing account  of  Donald's  theological 
pilgrimage.  It  affords  an  informative 
glimpse  of  the  theological  landscape 
in  the  midst  of  which  Donald  Baillie 
came  to  theological  maturity  and  ful- 
filled his  vocation.  In  addition  to 
the  essay  on  the  sacraments,  there 
are  two  further  chapters,  one  on  free- 
dom of  the  will,  the  other  on  the 
preaching  of  Christian  doctrine.  While 
it  cannot  be  said  that  these  papers 
round  out,  for  the  theological  reader, 
the  full  picture  of  Donald's  system, 
they  do  give  us  insight  into  his  ec- 
clesiology  and  anthropology  and  en- 
able us  to  take  a  reckoning  on  the 
course  he  was  following  when  death 
forbade  the  completion  of  his  labors. 
To  my  former  students  I  suggest  that 
the  essay  on  the  sacraments  will  prove 
to  be  one  of  the  most  noteworthy  of 
our  generation,  and  I  commend  it  to 
tliem. — -R.  E.  Cushman. 

The  Tragic  Philosopher ;  a  Study  of 
Friedrich  Nietzsche.  F.  A.  Lea. 
Philosophical  Library.  1957.  354 
pp.     $6.00. 

"He  is  the  one,"  a  Sunday  school 
teacher  once  remarked,  "whom  I 
most  fear  for  my  children  to  read." 
Yet  Nietzsciie  is  the  one,  as  Tillich  and 
others  have  shown  us,  who  does  more 
than  anyone  else  to  shake  our  mo- 
dernity and  disclose  the  abyss  beneath 
us.  "Tragic  philosopher"  truly  de- 
scribes him.  No  spirit  in  modern 
times  could  lance  deeper ;  none  prob- 
ably was  more  aspiring  for  the  race's 
sake ;  none  suffered  more.  The  pres- 
ent book  can  compare  him  with  Saint 
Paul  and  make  a  plausible  case.  Yet 
he  urged  some  of  the  worst  things 
Hitler  later  did.  There  is  no  systema- 
tizing Nietzsche.  He  lived  through 
many  systems,  never  stopped  changing, 
was  always  contradicting  old  insights 
witii     new     ones.       Violent,     scornful. 


cruel,  he  likes  to  enrage  and  appall. 
But  we  can  learn  from  this  ruthless 
truth-seeker.  We  can  learn  our  weak- 
ness, to  seek  a  strength  beyond  it. 
We  can  learn  our  sickness,  to  under- 
stand better  what  health  we  need. 

In  this  readable  study  F.  A.  Lea 
unfolds  Nietzsche's  thought  as  a  grip- 
ping drama.  Then  in  the  last  chapter 
we  are  unexpectedly  treated  to  a  theo- 
logical critique  as  discerning  as  it  is 
provocative.  Suddenly  Nietzsche  looms 
before  us  in  all  his  stature  and  gravi- 
ty :  the  anti-Christ  through  whom,  if 
we  have  the  courage  to  accept  his 
truth  and  embrace  his  tragedy  in  love, 
we  may  more  clearly  see  at  least  the 
Cross  if  not  yet  the  Resurrection.  In 
relatively  brief  compass  Lea  has  pro- 
vided an  immensely  stimulating  and 
illuminating  guide  to  one  of  the  most 
serious  figures  of  the  age. — A.  D.  Fos- 
ter. 

The    Nezv    Class.       Milovan     Djilas. 
Praeger.     1957.     vii,  214  pp.     $3.95. 

As  "an  analysis  of  the  Communist 
system,"  this  is  one  of  the  most  pro- 
found and  trenchant  volumes  ever  to 
appear.  It  is  absolutely  "must"  read- 
ing for  those  who  have  thought  and 
studied  deeply  into  the  nature  of  Com- 
munism in  theory  and  practice.  It 
may  be  disappointing  or  even  boring 
for  others.  Despite  its  educative  value 
for  tlie  "beginner,"  its  real  power  lies 
in  its  intimate  internal  perspective.  As 
former  vice  president  of  Yugoslavia 
under  Tito,  Djilas  exposes  the  weak- 
nesses and  fallacies  of  Communism 
which  grow  out  of  its  own  nature, 
whereas  most  critiques  fall  like  harm- 
less arrows  against  the  solid  armor  of 
a  nonolithic  system.  Furthermore,  this 
is  no  melodramatic  confession  of  a 
penitent  apostate,  though  advertise- 
ments remind  one  that  the  author  is  in 
lirison  "at  hard  labor  .  .  .  stoically  en- 
during the  courage  of  his  convictions." 
Here  is  keen  and  sober  and  thorough 
insight,  without  threats,  without  he- 
roics, without  panaceas.  But  not  with- 
out  lioi)C. — C.    I.acy. 


29 


Cross   and   Crisis  in    Japan.     Charles 
W.     Igleliart.       x,     166    pp.      $2.50 

(paper  $1.25). 

Journey    into    Missio)i.      Philip    Wil- 
liams.    X,   180  pp.    paper  $1.25. 

Siiddoily  tJic  Siin.     Eleanor  Hull,    ix, 
127  pp.  $2.75    (paper  $1.50). 

Tins  Is  Japan.     William  Axling.     24 

pp.     $0.50. 

All  are  published  bv  Friendship 
Press,   1957. 

When  it  was  announced  last  year 
that  the  "home  mission"  theme  for 
1957-8  would  be  "Christ,  the  Church, 
and  Race,"  one  student  remarked  wrj'- 
ly  that  there  would  be  an  unprece- 
dented demand  for  the  "foreign  mis- 
sion" study  on  Japan.  This  is  not 
wholly  deplorable.  Japan  is  a  fasci- 
nating country  with  exquisite  scenery, 
industrious  people,  and  sharp  social 
contrasts.  Its  post-war  reconstruction 
offers  an  unparalleled  field  for  experi- 
mental evangelism.  Its  political  vacil- 
lations represent  both  cause  and  effect 
of  American  Far  Eastern  policy.  Its 
United  Church  of  Christ  sets  a  bold 
pattern  for  ecumenical  cooperation. 
Japan   is   worth   studying. 

Dr.  Iglehart's  text  suffers  from  the 
faults  of  most  mission  study  books  :  too 
much  material,  over-simplified  and 
over-factual.  As  usual,  however, 
Friendship  Press  provides  attractive 
flesh  to  cover  the  essential  skeleton. 
The  adult  guide  by  Ada  Stearns  sug- 
gests procedures  for  discussion  and 
ways  of  worship.  Axling's  booklet, 
with  varied  and  up-to-date  photo- 
graphs, presents  the  basic  facts  in 
most  appealing  capsule  form.  Sud- 
denly the  Sun  is  a  delightful  biography 
of  a  Japanese- American  couple  doomed 
by  their  dual  nationalit}^  but  redeemed 
by  their  Christianity.  Of  lasting  merit 
is  the  little  diary  of  first-term  mis- 
sionaries. Journey  into  Mission,  which 
not  only  reveals  Japan  in  warm,  hu- 
man perspective,  but  also  captures  the 
universal  joy  of  missionary  service. 
There  are   other   Japanese   stories   for 


seniors,  intermediates,  juniors  and  pri- 
maries, useful  either  for  study  (with 
their  respective  study  guides)  or  for 
adventure   reading. — C.   Lacy. 

The  Church  Is  There.  Leslie  E. 
Cooke.  Seaburv.  1957.  59  pp. 
$0.95. 

Leslie  Cooke  is  Associate  General 
Secretary  of  the  World  Council  of 
Churches  and  Director  of  the  Division 
of  Inter-church  Aid  and  Service  to 
Refugees.  This  inspiring  booklet  is 
not  so  much  an  account  of  his  work 
as  of  the  responsibility  of  every  Chris- 
tian for  human  relief  and  for  inter- 
church  aid.  He  discusses  three  facets 
of  the  Church's  mission :  fellowship 
(koinonia),  preaching  (kerygma),  and 
service  (diakonia).  Dealing  prima- 
rily with  the  last,  he  stresses  the  dis- 
tinction between  humanitarianism  and 
Christian  witness,  between  pity  and 
love.  From  scenes  of  crisis  in  Hun- 
gary and  Hongkong,  Malaya  and  the 
Middle  East,  he  turns  to  continuing 
needs  and  continual  opportunities. 
These  are  brief  but  moving  words : 
they  move  through  contemporary  his- 
tory, through  the  lives  of  uprooted  in- 
dividuals, and  through  the  hearts  of 
concerned   Christians. — C.  Lacy. 

The  Christian  Tradition  and  the  Uni- 
ty We  Seek.  Albert  C.  Outler. 
Oxford.     1957.   xii,   166  pp.     $3.25. 

"The  ecumenical  cause  needs  a  new 
tnirst  of  vitality  and  support — and  this 
must  come.  .  .  especially,  I  think,  from 
the  rising  generation  of  pastors  and 
lay  readers."  To  this  end  Albert  Out- 
ler, former  Professor  of  Theology  at 
Duke  and  now  at  Southern  Methodist, 
has  published  his  Richard  Lectures 
given  at  the  University  of  Virginia  in 
1955.  They  contain  some  penetrating 
insights  and  some  challenging  interpre- 
tations. 

Beneath  the  vital  stimulus  of  this 
approach  lie  certain  inherent  ambigui- 
ties or  contradictory  emphases.  They 
are  due  partly  to  the  "insoluble  prob- 
lem,"   partly    the    fact    that     the    au- 


30 


thor  is  both  a  conservative  historian 
and  a  radical  "ecumaniac."  They  are 
revealed  in  the  very  title.  For  Out- 
ler  deals  primarily  with  the  real  Chris- 
tian tradition ;  "the  apostolic  faith  as 
it  is  witnessed  to  in  the  living  church," 
in  which  he  finds  a  God-given  unity. 
Yet,  after  granting  this,  the  "unity  ivc 
seek"  remains  obstructed  by  "Christian 
traditions  .  .  .  those  varied  practices 
and  received  forms,  both  rites  and 
doctrines,  which  have  come  to  abound 
in   the   different   churches." 

Outler's  friends  and  former  stu- 
dents will  welcome  his  optimism  but 
they  will  have  to  work  out,  in  faith 
and  practice,  the  link  between  "the 
ecumenical  atmosphere  and  an  ecu- 
menical blueprint,"  between  "what  be- 
longs to  the  church's  very  essence  .  .  . 
and  what  belongs  to  the  church's  most 
effective  ordering,  worship  and  com- 
mon life."  It  should  be  said  in  all 
fairness  that  the  author  recognizes 
this  difficulty  and  raises  many  cru- 
cial questions  himself.  His  little  vol- 
ume illuminates  the  problem,  theologi- 
cally and  historically.  But  the  tragedy 
of  the  ecumenical  movement  today  is 
precisely  that  different  confessional 
groups  will  continue  to  hold — even 
after  reading  Albert  Outler — conflict- 
ing interpretations  of  "the  Christian 
tradition  and  the  unity  we  seek." — C 
Lacy. 

The  Oxford  Dictionary  of  the  Chris- 
tian Church.  Edited  by  F.  L.  Cross. 
Oxford.     1957.     1492  pp.     $17.50. 

Any  addition  to  the  Oxford  refer- 
ence series  would  be  notable.  But  the 
appearance  of  this  dictionary,  so  far 
as  the  general  interests  of  Christian 
scholarships  are  concerned,  is  an  event 
of  truly  outstanding  importance.  It 
is  by  far  the  best  thing  of  its  kind : 
a  single-volume  coverage  of  Christian- 
ity in  its  entire  historical  development. 
The  British  product  naturally  betrays 
a  British  Site  im  Leben.  Yet  both  the 
effort  and  the  achievement  attest  to 
what  Albert  Outler  and  others  have 
lately    been    saying   about    the    oppor- 


tunity and  therefore  the  summons  of  a 
larger  Christian  catholicity.  Working 
with  many  distinguished  contributors 
of  diverse  affiliation  and  viewpoint, 
tlie  editor  has  managed  to  maintain  a 
remarkable  objectivity.  There  seem 
to  be  lapses,  as  in  the  rather  niggardly 
estimate  of  Luther ;  but  one  detects  no 
partisan  motifs  dominating  the  whole. 
The  entries  are  clearly  written,  con- 
cise, getting  right  at  the  main  points 
yet  surprisingly  ample,  and  containing 
valuable  bibliographical  references.  In 
all  there  are  over  6000  articles  and 
nearly  4500  brief  bibliographies.  Billy 
Graham,  the  Dead  Sea  Scrolls,  Exis- 
tentialism and  Poimandres  are  covered, 
along  with  almost  anything  else  you 
can  think  of.  This  is  one  of  the  most 
ideal  gifts  for  the  pastor,  student  or 
professor  ever  to  come  along. — A.  D. 
Foster. 

A  Nczv  Enscbiiis:  Documents  Illustra- 
tive of  the  History  of  the  Church 
to  A.D.  337.  Edited  by  J.  Steven- 
son. ^Nlacmillan.  1957.  427  pp. 
$4.50. 

This  compilation  is  intended  to  su- 
persede vol.  I  and  part  of  vol.  II  of 
B.  J.  Kidd's  Documents  (1920-23), 
long  out  of  print.  A  few  of  Kidd's 
selections  have  been  dropped,  but  this 
is  more  than  compensated  by  important 
textual  additions  and  up-to-date  com- 
mentary, notes,  and  suggestions  for 
further  study.  The  roughly  chrono- 
logical pattern  followed  makes  it  suita- 
ble for  continuous  reading  as  a  docu- 
mentary history ;  for  those  who  wish 
topical  organization  and  greater  cov- 
erage, J.  C.  Ayer's  Source  Book 
(1913)   may  remain  more  useful. 

As  an  introduction  to  early  church 
history,  both  institutional  and  theolog- 
ical, this  is  an  exceedingly  attractive 
and  useful  volume.  It  is  readably 
printed  ;  and  besides  the  notes  accom- 
panying the  text,  there  is  an  appended 
set  of  notes  on  the  sources,  a  chrono- 
logical synopsis  of  the  period  covered, 
and  a  good  index. — T.  A.  Schafer. 


31 


Pictorml  History  of  Protestantism:  A 
Panoramic  Viezv  of  Western  Europe 
and  the  United  States.  Vergilius 
Perm.  Pliilosophical  Library.  1957. 
368  pp.     $10.00. 

Unless  the  compiler  of  such  a  book 
as  this  severely  limits  its  scope,  his 
selection  will  be  liable  to  most  of  the 
criticisms  which  can  be  made  of  this 
one.  Here,  for  example,  far  too  many 
gory  martyrdoms  take  up  space  which 
might  have  been  used  for  more  inform- 
ative (not  to  say  edifying)  material. 
Lack  of  balance  and  poor  choice  oc- 
casionally make  for  caricature  in  the 
depiction  of  American  "Protestantism." 
The  rationale  underlying  the  order,  as 
well  as  the  inclusion,  of  several  topics 
and  pictures  is  hard  to  discern.  But 
granted  some  lack  of  clear-headedness, 
self-discipline,  and  discrimination  in 
the  present  pictorial  melange,  there  are 
certain  valuable  features  :  it  does  give 
a  general  (often  vivid)  impression  of 
Protestantism  as  a  vigorous,  sprawl- 
ing, historical  movement ;  pictures  and 
commentary  often  reveal  interesting 
out-of-the-way  facts ;  and  the  whole 
is  a  repository  of  pictures  and  photo- 
graphs which  may  sometimes  have 
just  the  rare  item  one  is  hunting.  The 
index,  however,  lists  only  persons,  not 
places,  events,  or  objects. — T.  A.  Scha- 
fer. 

The  Thmidering  Scot.  Geddes  Alac- 
Gregor.  Westminster.  1957.  240 
pp.     $3.95. 

Here,  at  long  lost,  is  a  readable 
biography  of  John  Knox  written  by 
a  distinguished  fellow-Scot,  with  de- 
grees from  Edinburgh,  Oxford  and 
the  Sorbonne,  the  first  holder  of  the 
Rufus  Jones  Chair  of  Philosophy  and 
Religion  at  Bryn  Mawr  College.  He 
has  a  well-stored  historical  mind,  a 
pawky  wit  and  a  sparkling  pen,  and 
has  turned  the  fires  of  acrimony  or 
the  halo  of  righteousness,  variously 
ascribed  to  Knox,  into  the  light  of 
understanding.  The  sixteenth  century 
was  an  exciting  time  in  Scotland  :  the 
Roman    Catholic    Church    versus    the 


youthful  Presbyterian  Reformation ; 
political  skulduggery  in  high  places  in 
Edinburgh,  London,  Paris,  Rome  and 
Madrid ;  personal  opportunism  inter- 
woven with  devotion  to  ideals ;  pride- 
ful  rascality  and  self-denying  loyalty 
to  deadly  ideals  cropping  up  in  the 
same  person.  MacGregor  winds  his 
clear  way  through  it  all  in  entrancing 
and  enlightening  fashion,  and  he  does 
it  for  the  genera!  reader.  Knox  is 
liere,  "warts  and  all" ;  but  he  stands 
high  in  the  esteem  of  the  reader.  The 
most  trying  fact  revealed  to  this  re- 
viewer is  in  a  footnote  on  page  91  : 
Knox's  two  sons  became  clergymen  of 
the  Church  of  England.  Sic  transit 
gloria    Caledoniae. — J.    T.    Cleland. 

About   the   Bible.      Frank   W.    Moyle. 

Scribner's.       1956.       viii,     182     pp. 

$3.50. 

Many  of  you,  believing  in  the  teach- 
ing aspect  of  your  ministry,  wish  you 
could  see  how  a  fellow-minister  tackles 
the  teaching  of  tlie  Bible.  In  this  vol- 
ume a  parish  minister  shows  you  how 
he  does  it.  He  works  his  way  through 
the  Old  and  New  Testaments  to  reveal 
the  central  biblical  message  and  its 
relevance  for  our  human  situation.  He 
has  a  flair  for  contemporary  anecdote 
which  leads  him  to  a  biblical  sub- 
proposition  which  is  then  expounded 
with  clarity.  Of  course,  there  are 
flaws  which  the  professorial  mind  fas- 
tens on  :  the  author  is  not  above  exege- 
sis ;  he  confuses  revelation  and  dis- 
covery; he  is  not  always  "up"  on  the 
most  recent  critical  studies.  But  he 
is  a  lielpful  guide  to  the  teaching 
preacher  who  wishes  to  make  his  flock 
aware  of  its  heritage  for  the  sake  of 
present-day   living. — J.   T.   Cleland. 

Plants  of  the  Bible.    A.  W.  Anderson. 
Philosophical  Library.     1957.    72  pp. 

$6.00. 

A    Naturalist    in    Palestine.      Victor 
Howells.        Philosophical      Library. 
1957.     183  pp.    $6.00. 
The  subjects  of  the  flora  and  fauna, 

formerly  called  collectively  natural  his- 


32 


tory,  of  the  Bible  and/or  Palestine 
have  long  been  popular  with  Biblical 
researchers  and  students.  Anderson 
cites  a  Latin  work  by  a  Dutch  physi- 
cian on  Biblical  botany  published  in 
1566.  The  Story  of  the  Bible  Ani- 
mals by  J.  G.  Wood  (704  pp.,  Phila. 
1888)  is  a  real  thriller  replete  with 
300  illustrations  showing  many  im- 
pressive and  even  fearsome  beasts. 
More  sedate  and  scientific  is  Canon 
H.  B.  Tristram's  Natural  History  of 
the  Bible  (London,  1873),  though  he 
recklessly  promises  on  the  title-page 
"a  description  of  every  animal  and 
plant  mentioned  in  Holy  Scripture." 
Botanically  speaking,  the  definitive 
work  is  G.  E.  Post's  Flora  of  Syria, 
Palestine  and  Sinai  (Beirut  1883-1896, 
2nd  ed.  in  two  volumes  revised  by 
J.  E.  Dinsmore,  Beirut  1932-1933). 
Also  notable  is  Plants  of  the  Bible  by 
H.  N.  and  A.  L.  Moldenke  (Waltham, 
Mass.  1952),  though  these  authors  are 
armchair  workers  who  apparently 
never  visited  the  Holy  Land,  whereas 
Tristram  traveled  there  and  Post  and 
Dinsmore  lived  and  worked  there.  But 
the  Moldenke  bibliography  is  tremen- 
dous (605  items).  The  standard  zoo- 
logical treatise  is  F.  S.  Bodenheimer's 
Auiiual  Life  in   Palestine   (Jerusalem, 


1935),  written  in  the  land  from  first- 
hand  observation. 

The  two  books  here  under  review 
constitute  a  sort  of  small  footnote  to 
the  vast  labors  hinted  at  above.  An- 
derson is  a  New  Zealand  botanist  who 
has  not  visited  Palestine;  but  he  is 
a  good  scientist  as  well  as  an  enthu- 
siast for  Biblical  lore,  and  he  knows 
enough  to  depend  on  Post-Dinsmore 
when  necessary.  He  discusses  only 
a  few  plants,  but  gives  an  interesting 
account  of  each.  There  are  twelve 
beautiful  colored  plates. 

Howells  is  a  British  naturahst  who 
had  the  opportunity  to  travel  through 
Palestine  with  a  German  colleague  and 
two  splendid  Arab  guides  before  the 
tragedy  of  partition  occurred.  Where- 
as the  standard  works  of  Post  and 
Bodenheimer  are  of  necessity  some- 
what dry  catalogues,  Howells'  account 
is  in  the  form  of  a  travelogue,  yes, 
but  a  scientific  travelogue  fascinating- 
ly written.  The  author  tells  only  what 
he  sees,  but  he  sees  incredibly  much  in 
both  fauna  and  flora.  His  book,  pro- 
fusely illustrated,  would  be  interesting 
reading  even  for  one  not  interested  in 
the  subject.  It  is  a  pity  that  both  of 
these  books,  partly  because  of  their 
illustrations,  have  to  be  priced  so  high. 
— W.    F.    Stinespring. 


THE 


DUKE  DIVINITY  SCHOOL 


BULLETIN 


Volume  23 


May,  1958 


Number  2 


A  Prayer  for  Ourselves 


Grant  us,  O  God, 

to  will  whatsoever  Thou  wiliest ; 

to  will  because  Thou  wiliest ; 

to  will  ill  that  manner  Thou  wiliest ; 

to  will  as  long  as  Thou  wiliest ; 

that  we  may  live  in  accordance  with 
Thy  will, 

through  Jesus  Christ,  our  Lord. 

Amen. 


Published  in  February,  May,  November,  and  January 
Entered  as  Second-Class  Matter  February  19,  1936,  at  the  Post  Office  at 
Durham.  N.  C,  under  the  Act  of  Ausrust  24,  1912. 


THE 

DUKE  DIVINITY  SCHOOL 

BULLETIN 

Volume  2o  AL\y,  1958  Number  2 

Editorial 

The  Right  Reverend  Henry  Knox  Sherrill.  the  Presiding  Bishop 
of  the  Episcopal  Church,  in  his  Yale  Lectures  on  Preaching,  The 
Church's  Ministry  in  Our  Time,  states  on  p.  \?>9:  "I  realize  that  for 
most  theological  students  outside  work  is  a  financial  necessity.  But 
I  am  confident  that  this  should  be  kept  to  a  mininuuii."  For  years 
your  faculty  and  the  students  have  puzzled  over  the  dimensions  of  this 
"minimum,"  have  asked  whether  the  charge  or  the  classroom  is  the 
primary  responsibility  of  the  student-pastor  and  have  debated  the 
relative  demands  of  a  funeral  and  an  examination.  Your  Bulletin 
committee  brings  to  you  a  symposium  on  the  topic.  A  graduating 
senior,  a  recent  alumnus  and  two  members  of  the  faculty  offer  their 
views,  written  independently,  without  consultation.  If  we  receive 
enough  coiumunications  on  the  matter,  we  may  even  publish  alumni 
reactions. 

The  faculty  has  decided  to  make  it  possible,  so  far  as  course-re- 
quirements are  concerned,  for  more  students  to  elect  Hebrew  and 
Greek.  This  has  so  excited  Professor  Brownlee  that  he  has  exposed 
his  knowledge  of  Greek  for  your  delectation  in  "The  Bulletin  Board." 

A  good  summer  to  vou  all. 


The  Student  Pastor 

A  Symposium 

I.  SHOULD  DIVINITY  STUDENTS  SERVE  CHARGES? 

The  Church  is  in  such  need  of  ministers  that  the  student's  serv- 
ices are  essential.  A  large  number  of  men  without  funds  to  finance 
their  education  sense  the  call  to  the  ministry.  These  men  must 
have  help  in  securing  training. 

The  Church  is  aware  of  the  need  for  better  trained  ministers. 
More  and  more  it  demands  schooled  men.  However,  the  local  church 
does  not  put  this  item  in  its  budget  in  terms  that  will  provide  funds 
for  men  to  attend  seminary,  free  from  serving  a  charge.  The  student, 
for  lack  of  other  funds,  must  serve  a  charge.  The  fact  that  the  Church 
needs  men.  and  that  the  men  must  have  financial  help,  will  lead  to 
their  continued  use. 

A  high  quality  of  motivation  leads  these  men  to  work  earnestly  at 
charge  and  school  responsibility.  This  problem  brings  into  sharp 
focus  a  number  of  searching  questions.  It  is  well  to  state  these  ques- 
tions at  the  outset.  \\'e  will  then  know  better  what  the  issues  are 
that  the  Divinitv  School,  the  Church,  and  the  student  minister  faces. 

QUESTIONS 

1.  Why  should  the  Church  assign  as  spiritual  guide  and  religious 
leader  one  who  is  just  beginning  his  training  for  the  ministry? 

2.  Would  the  laymen  want  a  beginning  medical  student  to  become 
the  family  and  community  doctor? 

3.  .Should  the  layman  be  compelled  by  his  church  to  accept  a  less  well 
prepared  spiritual  leader  than  he  desires  as  a  healer? 

4.  Will  the  limited  experience  of  the  Divinity  School  student  not 
prove  to  be  detrimental  to  the  work  of  the  Church  and  its  influence 
in  the  commimity? 

5.  Will  pastoral  work  done  before  proper  training  not  lead  to  the 
fixing  of  improper  ministerial  habits  and  practices  u]>on  the  minis- 
ter? 

6.  Will  the  charge  work  not  hinder  the  better  education  of  the 
would-be  minister? 


37 

7.  Does  the  student  minister  not  suffer  loss  through  the  lack  of  fel- 
lowship with  the  faculty  and  student  body  and  of  participation  in 
school  and  campus  activities? 

8.  Is  the  student  minister  not  made  to  suffer  serious  loss  in  a  limited 
use  of  the  library  and  other  school  facilities  ? 

9.  Is  not  charge-service  more  expensive  in  time  and  money  to  the 
seminary,  the  Church  and  the  student,  where  the  student  minister 
divides  time  between  school  and  church  ? 

10.  Do  the  minister  and  his  family  not  suffer  hardship  in  limited 
funds,  limited  time  together,  and  added  expense  ? 

11.  Does  charge-work  not  adversely  affect  the  quality  of  student 
learning"  and  maturation  and  also  lower  his  grades  to  a  point  that 
jeopardizes  future  graduate  work? 

12.  What  about  the  people  of  the  charge?  Do  they  secure  the  needed 
spiritual  counsel  and  teaching  necessary  for  essential  growth  and 
maturity  ?  Do  churches  not  lose  vitality  and  strength  under  stu- 
dent minister  direction?  Can  the  part-time  minister  give  the 
needed  attention  to  planning  an  effective  program  and  training 
the  needed  leaders  and  workers  ? 

These  are  some  of  the  questions  the  school,  the  Church,  and  the 
student  face  when  the  student  must  support  himself  while  preparing 
for  the  ministry. 

THE  ANSWER 

The  answers  to  these  questions  are  not  the  theoretical  and  academic 
ones,  which  can  readily  picture  an  ideal  for  ministerial  training,  and 
as  easily  show  how  any  extracurricular  activity  is  destructive  of  the 
ideal.  Such  answers  have  their  place  and  can  help  in  seeing  the  total 
picture. 

The  real  answers  are  to  be  found  in  a  study  of  the  experiences  of 
the  school,  the  Church,  and  the  student  ministers.  For  years  these 
have  met  the  problem  in  practice  and  know  the  answers  in  terms  of 
the  life  situation  that  must  be  faced. 

Here  another  set  of  questions  appears.  Has  the  school  failed  in 
training  men  on  charges  because  of  the  dual  load  carried  ?  Has  the 
school  modified  its  requirements,  for  quality  work,  for  these  student 
ministers  ? 

Have  the  charges  suffered  and  lost  ground  by  reason  of  student 
minister  leadership  ? 

Have  the  students  suffered  in  quality  of  learning,  and  fallen  be- 


38 

hind  their  fellow  students  in  status  and  efficiency,  so  that  ujxin  gradu- 
ation they  receive  less  acceptable  appointments  and  are  less  efficient  ? 

Have  the  students  been  so  hindered  that  after  graduation,  in  the 
years  of  continued  service,  they  make  less  progress  and  are  less  effec- 
tive than  the  students  free  to  give  all  their  time  to  their  divinity  stud- 
ies ? 

The  factual  and  sincere  answers  to  these  questions  must  be  placed 
along  l)eside  the  theoretical  and  academic  questions  and  answers,  and 
the  whole  problem  must  be  evaluated  from  this  vantage  point  before 
clear  conclusions  can  be  made. 

THE  SITUATION 
The  Divinity  School  has  in  no  way  lowered  its  standards  to  make 
it  easier  for  the  student  minister.  Faculty  members  have  been  too 
honest  and  sincere  in  their  task  to  make  any  such  double  standard. 
To  my  knowledge,  no  faculty  member  has  ever  given  an  easier  as- 
signment or  a  better  grade  to  any  student  because  he  served  a  charge. 
Neither  have  I  known  of  any  student  asking  for  an  easier  assignment 
or  the  raising  of  his  grades  because  of  charge  responsibilities. 

ABOUT  CHARGES  SERVED 

Reports  and  statements  of  district  superintendents,  their  increased 
use  of  students  to  serve  charges,  and  the  increasing  number  of  charges 
seeking  students  as  ministers  are  an  indication  of  work  well  done  by 
them. 

A  ten  year  survey  of  student-served  charges  shows  a  better-than- 
conference-average  growth  in  additions  by  profession  of  faith  and  by 
transfer,  in  additions  to  buildings  and  equipment,  in  stewardship  and 
finances,  and  in  the  improvement  of  the  youth  programs  of  the  Church. 

The  survey  also  shows  that  in  growth  and  stability  of  attendance 
at  worship  services  and  church  school  the  student-served  congrega- 
tions have  equalled  the  conference  average. 

The  influence  of  student  mini.ster  service  has  proved  helpful  in 
securing  appointments  upon  graduation,  and  there  has  been  no  ap- 
parent hindrance  placed  upon  those  seeking  graduate  work. 

I  have  known  of  only  one  student  in  the  ten  years  who,  awakened 
to  a  desire  to  do  graduate  work  after  serving  in  charges,  found  his 
grades  would  not  admit  him  to  graduate  work.  This  student  served 
a  charge  fifty  miles  from  the  Divinity  School  and  commuted  daily. 
He  felt  that  two  factors  had  led  to  his  "C"  average  which  kept  him 
from  graduate  work.     One  was  the  distance  he  had  to  drive  each  day, 


39 

and  the  other  was  his  lack  of  concern  while  in  Divinity  School  to  do 
graduate  work  beyond  the  B.D.  degree.  His  experience  has  not  been 
common  to  student  ministers.  In  fact,  tliis  group  of  students  has  con- 
tributed it  proportionate  share  to  the  Dean's  list  each  semester  through 
the  ten  years  and  to  graduate  work  beyond  the  B.D.  degree. 

In  a  casual  check  on  the  growth  of  the  men  through  the  years  after 
graduation,  I  have  found  no  evidence  of  men  being  hindered  by  charge- 
serving  experience  while  in  school.  There  has  been  an  occasional 
physical  breakdown  which  may  have  some  relation  to  long  driving  and 
hard  work  on  charges.  However,  the  number  of  these  has  been  no 
greater  among  students  serving  charges  than  among  the  other  stu- 
dents of  the  Divinity  School. 

Serving  charges,  according  to  the  students,  has  given  more  mean- 
in^'T  to  the  work  of  the  Divinity  School  since  studies  are  viewed  in 
the  setting  of  the  practical  life  of  a  charge.  They  see  the  charge 
as  an  opportunity  to  begin  using  and  experimenting  with  the  com- 
munication of  knowledge  gained  and  skills  initiated. 

The  student  on  the  charge  is  required  to  limit  his  study  load  and 
to  take  an  additional  year  in  school,  which  adds  to  his  experience  and 
maturation.  It  also  adds  experience  in  adjustment  to  life  situations 
and  in  the  organized  use  of  time  and  a  work  schedule.  The  necessity 
for  conserving  time  leads  the  student  to  plan  a  more  definite  and 
long  range  program  and  to  learn  to  use  the  leaders  of  his  church  to 
better  advantage. 

The  use  of  students  serving  charges  will  be  with  us  further  in  the 
future  than  I  am  able  to  foresee.  I  have  no  fears  that  it  will  prove 
detrimental  to  school,  to  charge,  or  student,  and  I  am  sure  that  it  will 
be  a  real  help  in  securing  better  trained  ministers  for  the  Church  at 
large. 

A.  J.  Walton 

11.  STUDENT  MINISTER:  LUXURY  OR  NECESSITY? 
The  excuse  for  having  such  a  creature  as  a  student-minister  on 
the  face  of  the  earth  has  a  rationale.  It  is  an  excuse  all  right.  In  the 
first  place,  it  would  be  difficult  to  find  a  church,  or  a  group  of  churches, 
now  supporting  a  student  preacher  which  could  not  "afford"  a  full- 
time  shepherd.  For  instance,  if  only  half  of  the  members  of  almost 
any  of  these  churches,  or  groups  of  churches,  contributed  just  half  a 
tithe,  there  would  be  sufficient  funds  for  a  full-time  pastor.  In  the 
second  place,  any  seminary  that  is  salty  (Matthew  5:13)  will  require 
such  a  painful  load  of  work  on  even  a  minimum-hour  schedule  that 


40 

no  student  can  ■"afford"  to  be  doing  anything  much  in  the  way  of 
extracurricular  activity. 

Yes,  the  student  minister  is  an  excuse.  He  becomes  an  excuse 
the  first  time  he  has  to  be  excused  from  an  important  quiz  or  exam 
because  it  conflicts  with  a  funeral  service.  On  the  other  end  of  the 
scale,  he  is  an  excuse  the  first  time  one  of  his  elderly  sheep  says 
something  like.  "Mr.  Blank,  where  have  you  been  lately?  I  was 
about  to  think  you  had  forgotten  me.  I  guess  your  school  work  is 
keeping  you  pretty  busy  these  days."  Any  student  minister  who  has 
not  yet  heard  such  words  as  these  is  spending  '"too  much"  time  with 
his  church  work  and  not  enough  with  his  studies.  Conversely,  any 
student  pastor  who  has  not  had  to  miss  an  important  quiz,  exam,  or 
lecture  because  of  a  conflict  with  his  church  work  is  "too  much"  of 
a  bookworm. 

That's  it.  If  you  make  good  grades,  you  are  a  poor  pastor.  If 
you  are  a  good  pastor,  you  are  bound  to  be  just  getting  by  at  school. 
But,  is  that  it?  This  has  been  the  superficial  conclusion  of  many. 
Who  are  "the  many?"  All  of  us  to  a  certain  degree.  The  professor 
keeps  scratching  his  head  and  marvelling  how  every  once  in  a  while 
his  student-pastors  will  slip  up  into  the  ivory  tower  with  the  "brains" 
and  poke  their  noses  around  as  though  they  were  going  to  sniff"  out 
the  covey  of  hitherto  undiscovered  material  before  the  "real"  bird- 
dogs  get  on  the  scent.  The  district  superintendents  check  back  on  a 
particular  church's  statistics  for  the  year,  muttering  in  the  silent  re- 
cesses of  their  minds,  "Did  Old  Blank  bring  in  that  many  folks  out  on 
his  work ;  even  baptized  a  few  babies.  He's  more  than  holding  his 
own  at  the  seminary,  too.  Hmmmm.  Have  to  hand  it  to  Old  Blank." 
Parents,  other  relatives,  friends,  alumnae  and,  most  of  all,  the  student 
ministers  themselves  all  marvel  at  the  ambidexterity  of  the  human 
mind  and  personality  when  tlie  pressure  is  on.  All  are  tempted  to 
ask,  "Is  it  worth  it?" 

Just  to  get  the  fat  in  the  fire  and  let  the  grease  drops  fall  where 
they  may,  I  will  stick  out  my  dogmatic  neck  and  say,  with  only  a  mod- 
est trace  of  humility,  "It's  worth  it."  Once  this  is  said,  the  discussion 
must  of  necessity  shift  ground.  What  is  the  rationale  for  allowing 
such  a  creature  as  the  student-pastor  a  place  to  lay  his  weary  head  ? 

My  contention  is  that,  during  this  unique  time  in  the  life  of  the 
preacher,  there  is  something  more  important,  on  the  one  hand,  tlian 
good  grades  per  se  and,  on  the  other  hand,  than  a  marvelous  statistical 
report  for  annual  conference.  This  may  be  true  of  all  the  years  of  life 
for  everv  man  of  Cod  in  every  walk  of  life  when  apjilied  to  his  own 


41 

every-day  situation.  (Reflection  from  this  perspective,  for  nie,  must 
be  postponed,  even  though  it  is  getting  easier  every  day  for  the  Lord 
to  keep  up  with  the  number  of  hairs  on  my  head.  I'm  one  of  the 
old  l)irds  around  seminary  kindly  referred  to  by  the  professors  as 
"our  more  mature  students.) 

Grades  are  great.  Whoever  thought  them  up  in  the  first  place 
ought  to  get  an  "A."  There  is  nothing  wrong  with  grading.  A  man 
has  to  know  where  he  stands.  A  grade  always  represents  a  challenge 
to  higher  attainment  either  quantitatively  or  qualitatively.  It  may 
also  indicate  the  bracket  of  ability  in  a  particular  direction  within 
which  a  person  must  serve  God  and  man.  Again,  conversely,  a 
"good"  annual  conference  re])ort  is  commendable.  The  Church,  like 
any  other  institution  including  the  family  unit,  is  either  losing  or  gain- 
ing, living  or  dying,  dynamically  geared  to  go  on  to  perfection,  or 
dead  on  its  feet  in  a  manner  of  speaking.  But  all  of  this  leaves  out 
the  grind  and  the  groan.  The  best  illustration  of  this  is  the  old  rail- 
road steam  engine.  Although  the  round  houses  have  just  about 
claimed  all  such  engines  except  in  mountainous  sections,  most  of  us 
can  still  remember  the  rhythmic  "choo-choo-choo-choo"  with  the  heavy 
accent  on  the  first  "choo."  The  "choo-choos"  represent  this  grind  and 
groan  of  the  student  minister's  life.  Sure,  a  real  head  of  steam  is  best 
indicated  by  a  powerful  blast  on  the  old  steam  whistle,  whoo-oo.  whoo- 
oo"  with  the  accent  on  the  "whoo"  and  rhymed  with  something  in 
between  "moon"  and  "foot."  The  whistle  warns  dogs  and  cows  along 
the  way.  humans  at  the  crossing,  and  last-minute  ticket  buyers  that 
the  train  is  really  a  train.  Grades  at  school  and  the  church  statistical 
report  for  annual  conference  are  the  two-toned  whistles  of  the  stu- 
dent minister.  But  it  is  the  "choo-choo-choo-choo,"  the  grind  and 
groan  which  stands  for  the  mile-after-mile  run  of  the  train  on  the 
track  and  the  student  minister  in  his  car  racing  between  school  and 
church,  between  exam  and  funeral,  between  midnight  liours  of  study 
and  other  midnight  hours  spent  by  the  side  of  a  beloved  parishioner 
whose  wayward  son  has  wrecked  the  family  car  for  the  last  time — 
hours  of  listening,  nods — not  of  sleep — but  of  sympathetic  under- 
standing, quoting  sweet  remembrances  of  deep  and  abiding  Scripture, 
praying  quietly,  loving  and  losing  this  son  or  brother  as  though  it 
were  his  own. 

The  grind  and  the  groan  rubs  the  theory  up  against  actual  prac- 
tice in  a  single-experience  process.  The  sparks  fly.  But  the  blade  is 
sharpened  for  more  useful  service.  To  be  a  student  pastor  is  a  schizo- 
phrenic occupation  I  would  not  recommend  for  anyone.     But  if  such 


42 

students  were  available,  and  I  were  a  professor,  or  such  pastors 
were  available,  and  I  were  district  superintendent,  I  would  want 
every  one  of  my  seminary  students,  in  the  first  instance,  and  every 
one  of  my  preachers-in-training,  in  the  second  instance,  to  be  stu- 
dent ministers.  And,  the  universal  shout  arises  to  Yahweh,  "We 
couldn't  stand  it."  Somewhere  in  the  process  of  grinding  and  groan- 
ing I  feel  my  inadequate  record  in  both  school  and  church — presum- 
ing, I  think  fairly,  that  both  could  be  better  if  either  were  my  full- 
time  occupation — is  justified  by  the  fact  that  the  dull  knife  is  best 
sharpened  when  both  sides  are  evenly  whetted  as  it  were  simul- 
taneously. 

After  all,  when  I  first  came  to  Duke,  I  was  thirty-one  years  old 
with  a  master's  degree  and  I  had  never  baptized  a  single  soul,  nor 
matriculated  in  a  single  course  of  religious  study.  I  had  needs.  They 
were  two-fold.  I  felt  that  each  could  best  be  met  in  conjunction  with 
the  other.  Every  case  is  difiierent,  but  even  at  the  least,  maybe  there 
ought  to  be  a  few  student  ministers  around  just  to  keep  professors 
and  district  superintendents  from  resting  their  crosses  too  often  as 
they  trudge  toward  the  hill  of  Golgotha  and  beyond. 

C.  i\lison  Simonton 

III.  CON:  THE  STUDENT  PASTOR 
I  was  a  student  pastor  for  four  years.  Three  years  have  now 
passed  since  those  days,  and  I  hasten  to  add  that  concentrating  on 
one  job  has  been  far  more  satisfying  than  trying  to  do  two.  Per- 
haps the  detachment  of  three  years  from  my  student  pastorate  puts 
me  in  a  better  position  to  evaluate  this  matter.  Certainly  mv  ideas 
concerning  student  work  have  changed  since  graduation  from  the 
Divinity  School. 

While  at  Duke  it  was  difficult  to  view  this  matter  of  the  student 
pastorate  objectively.  At  the  time  I  found  all  sorts  of  arguments 
which  I  believed  then  were  in  favor  of  the  student  pastorate.  Now 
I  am  not  sure.  For  one  thing,  I  thought  it  would  i)e  financially  im- 
possible for  me  to  go  through  school  without  holding  some  sort  of 
appointment.  Now  I  wonder  if  this  were  a  valid  argument.  I  know 
of  one  student  pastor  serving  a  three-point  work  who  in  the  course 
of  a  year  put  back  into  liis  churches  in  personal  gifts  and  services 
around  $1,500  of  the  $1,800  which  he  received.  This  brother  had  a 
wife  teaching  school  or  he  would  never  have  made  it ! 

Another  argument  used  in  support  of  the  student  i)ast:orate  is  the 
value  of  the  experience  which  one  receives  in  this  ])osition.     There 


43 

may  be  truth  in  this  argument,  but  experience  will  eventually  come  to 
any  man  in  the  ministry.  The  question  is  whether  it  is  wise  to 
cram  pastoral  experience  into  an  already  full  dixinity  school  life. 

Perhaps  the  best  argument  in  favor  of  the  student  pastorate  is 
the  shortage  of  preachers.  Let  me  briefly  illustrate  with  the  churches 
in  the  county  in  which  I  now  serve.  We  have  in  our  county  alone 
sixty-five  Methodist  churches  with  approximately  twenty-four  ap- 
pointments. One-third  of  these  appointments,  affecting  around  thirty 
churches,  is  staffed  by  student  pastors.  What  would  happen  to 
Methodism  in  our  area  if  we  suddenly  did  away  with  the  student 
pastorate  ? 

With  the  present  shortage  of  ministers  the  Church  nnisi  rely  ujion 
students  to  till  many  of  its  pulpits.  This  is  not  to  say  that  student- 
pastorate  responsibilities  are  properly  arranged.  I  shall  have  more  to 
say  about  this  later. 

There  are  several  obvious  objections  to  the  student  pastorate. 
Let  me  mention  a  few.  If  a  student  is  married,  and  most  of  them 
are.  a  great  hardship  is  placed  on  the  wife  and  children.  L'sually 
the  parsonage  family  remains  at  home  while  the  husband  either  com- 
mutes or  lives  at  the  Divinity  School.  Occasionalh-  a  couple  will  lead  a 
dual  life — they  will  have  an  apartment  near  the  campus  during  the 
week  and  travel  to  their  appointment  on  the  \\eekend.  Needless  to 
say,  wholesome  family  living  is  almost  non-existent  under  such  con- 
ditions. 

In  the  second  place,  think  of  the  unfairness  to  the  church.  A  stu- 
dent pastor  has  little  time  for  visiting;  he  is  a  poor  promoter  of  the 
Church's  program  ;  and  he  has  little  time  for  the  many  administrative 
details  that  are  his.  These  objections  to  the  student  pastorate  are 
greater  on  the  circuits.  Even  with  a  full-time  man,  circuit  churches 
do  not  see  the  pastor  very  often.  No  church  can  be  run  etTiciently 
with  a  "weekend  preacher." 

A  third  argument  against  the  student  pastorate  is  the  unfairness 
to  the  Divinity  School.  The  Church  asks  a  man  to  give  three  years 
of  his  life  to  prepare  himself  for  forty  or  more  years  of  active  service. 
The  success  of  one's  ministry  is  in  no  small  measure  dependent 
upon  the  minister's  success  during  those  three  years  of  formal  train- 
ing. This  is  the  minimum  time  in  which  the  Divinity  School  can 
acquaint  a  man  with  the  disciplines  of  the  ministry.  Let  us  not  for- 
get, also,  that  a  professor  gives  his  life  to  the  training  of  the  minister. 
They  deserve  some  consideration  in  the  evaluation  of  tlie  student 
pastor. 


44 

A  fourth  argument  against  the  student  pastor  can  be  based  on 
the  unfairness  to  the  pastor  himseh'.  The  student  pastor  is  perhaps 
the  most  overworked  and  the  least-paid  man  in  the  ministry.  His 
is  a  man-sized  job.  Crushed  by  the  program  and  machinery  of  our 
big  Methodist  Church  and  the  heavy  assignments  of  the  classroom, 
the  student  pastor  may  be  able  to  receive  his  B.D.  degree  without 
landing  in  a  hospital,  but  he  does  no  justice  to  his  church,  to  his 
assignments,  or  to  himself. 

Somehow  there  ought  to  be  a  better  solution  to  this  problem.  We 
must  start  out  with  the  acknowledgment  that  in  Methodism  both  the 
Church  and  the  Divinity  School  need  the  student.  There  seems  to 
be  no  practical  way  of  eliminating  either.  One  plan  that  has  been 
discussed  and  is  currently  in  the  experimental  stage  is  to  shift  some 
of  the  responsibility  of  the  student  pastor  to  another  person.  An 
older  man  of  the  field,  for  example,  could  assume  the  planning  and 
detail  work  of  the  student.  In  effect  the  student  would  become  an 
associate  minister. 

The  arrangement  of  the  "Larger  Parish  Plan  of  the  Presbyterian 
Church"  offers  one  way  out  of  the  student-pastor  dilemma.  Accord- 
ing to  this  plan  one  may  have  eight  or  ten  churches  under  his  direc- 
tion, but  he  will  be  assisted  by  two  or  three  associates.  This  plan  is 
now  being  tried  out  in  sections  of  our  own  Church  and  will  bear 
close  study. 

The  main  problem  that  the  Church  faces  with  the  student  pastor 
is  that  it  expects  full-time  work  out  of  a  part-time  man.  The  larger 
parish  idea  would  receive  part-time  work  from  a  part-time  man. 
This  same  idea  is  used  by  our  friends  in  the  medical  profession.  If 
internship  will  work  for  the  doctor,  why  could  it  not  work  for  the 
minister? 

Among  my  several  impressions  of  divinity  school  life,  none  stands 
out  more  clearly  than  my  visits  to  the  library.  Fellow  alumni  will 
untlerstand  what  1  mean  !  To  see  rows  of  interesting  books,  to  take 
the  minimum  requirements  in  my  bibliographies,  to  "get  by" — this 
whole  picture  could  have  been  changed,  1  believe,  if  it  had  not  been 
for  the  pressures  and  res])()nsibilities  ofmy  student  pastorate. 

John  ^^'eslev  was  a  man  whose  methods  grew  out  of  the  needs  of 
a  given  situation.  I  believe  that  Methodism  can  do  a  better  job  in 
arranging  the  work  of  the  student  pastor.  \\^ith  wise  study  and 
counsel  on  the  part  of  those  charged  with   ministerial  training  and 


45 

qualiticatious,  we  should  come  up  with  an  answer  that  will  meet  both 
the  needs  of  the  Church  and  requirements  of  the  Divinity  School. 

Kenneth  M.  Johnson 

IV.  SOME  CRITICAL  QUESTIONS 
Three  aspects  suggest  themselves,  from  which  critical  questions 
about  the  student  pastor  may  be  posed :  the  man  himself,  the  man  as 
student,  and  the  man  as  pastor.  These  overlap,  and  they  involve 
the  seminary  and  the  Church,  since  that  which  atifects  the  man  affects 
also  his  communities. 

Despite  its  importance,  I  shall  not  dwell  upon  the  aspect  of  the 
man's  personal  life.  Suffice  it  to  note  the  attention  recently  given  to 
the  nerve-cracking  stresses  of  the  "normal"  ministry,  and  to  remem- 
ber in  this  connection  that  the  student  pastor  is  a  double  duty  man. 
Beyond  the  danger  of  physical  impairment  (which,  in  the  form  of 
damage  showing  up  years  later,  is  not  to  be  lightly  dismissed),  there 
are  the  possible  inroads  into  emotional  stability  and,  for  the  married 
man,  the  strains  upon  family  relationships.  Now  while  it  is  true  that 
the  man  himself  must  bear  primary  responsibility  for  such  matters, 
the  seminary  and  the  Church  are  also  responsible  for  him  and  to  him 
as  an  individual.  And  certainly  the  seminary  and  the  Church  are 
dependent  upon  him  as  an  individual. 

However,  probably  the  greatest  danger  in  the  prevalent  system  of 
student  pastorates  is  what  may  happen  to  the  man  as  student.  Both 
study  and  the  ministry,  when  ideally  viewed,  ha\e  about  them  a  kind 
of  infinitude  of  demand.  But  the  emergencies  arising  within  the 
pastorate  rightly  take  precedence  over  the  day  to  day  and  week  to 
week  obligations  of  scholarship.  To  be  sure,  this  problem  continues 
throughout  life,  since  it  tends  to  remain  true  that  the  pastor  never 
has  time  enough  to  study  as  much  as  he  should.  But  the  question 
turns  on  what  standing  we  are  willing  to  grant  to  the  period  of  semi- 
nary training  as  a  very  special  and  therefore  privileged  period  of 
intensive  preparation.  The  issue  is  sharpened  when  we  consider 
what  should  be  involved  in  seminary  education.  The  student  should 
be  mastering  the  basic  disciplines,  he  sJiould  be  establishing  the  sound 
intellectual  habits,  he  should  in  short  be  laying  the  groundwork  for 
his  entire  subsequent  responsibility  as  interpreter  of  the  Christian 
message.  Ironically,  under  the  pressure  of  his  decimated  study  week, 
the  double  duty  man  may  be  driven  in  just  the  opposite  direction. 
He  learns  how  to  "get  by."  He  acquires  the  "scissors  and  paste" 
technique.     All  along  the  line  he  is  tempted  to  become  proficient  in 


46 

precisely  those  things  which  are  the  bane  of  deep  and  authentic  schol- 
arship. Such  proficiency  comes  most  easily,  of  course,  to  our  abler 
men. 

It  is  much  more  than  merely  a  matter  of  available  time.  The 
problem  concerns  the  fundamental  conditions  under  which  theological 
education  can  hope  to  be  really  effective.  The  active  pastorate  re- 
quires a  fairly  tight  organization  of  one's  "style"  and  materials, 
whereas  education  presupposes  plasticity  and  openness.  Instructors 
in  the  practical  field  sometimes  face  a  tough  problem  in  the  man  who, 
before  coming  into  their  courses,  has  already  had  to  hit  his  stride 
with  a  consequent  "freezing"  of  mannerisms.  But  it  is  the  parallel 
to  this  in  the  more  strictly  theological  disciplines  which  strikes  me  as 
truly  tragic.  I  mean  the  man  whose  spiritual-intellectual  quest 
amounts  only  to  a  utilitarian  interest  in  what  may  spruce  up  next 
Sunday's  sermon,  or  the  man  who  avoids  all  radical  asking  and  all 
radical  doubting  because  he  already  has  had  to  crystallize  his  mes- 
sage in  conventionalities  which  seem  to  "work"  from  the  pulpit.  This 
is  not  to  suggest  that  the  pastor  should  be  formless,  but  rather  that, 
so  far  as  possible,  the  form  should  develop  in  and  through  a  thorough- 
going participation  in  the  disciplines  of  theological  scholarship.  The 
danger  is  that  our  prevalent  system  of  student  pastorates  may  tend 
to  limit  and  abort  such  participation. 

IVIany  feel  that  only  by  keeping  the  student  engaged  in  concurrent 
practical  work  can  he  be  prevented  from  becoming  hopelessly  theoret- 
ical and  abstract.  He  will  get  far  more  out  of  his  training,  we  are 
told,  if  he  knows  what  to  look  for ;  and  he  will  know  this  from  actual 
contact  with  people  and  their  needs.  Now  there  is  certainly  truth  in 
this  line  of  argument,  but  it  cannot  be  used  to  justify  the  status  quo 
in  student  pastorates.  It  would  be  like  arguing  that  the  medical  stu- 
dent, since  he  obviously  needs  clinical  training,  ought  to  have  a  prac- 
tice turned  over  to  him  during  his  school  years.  Effective  practical 
training,  including  supervised  field  work  and  perhaps  internships,  is 
or  rather  should  be  a  vital  part  of  every  B.D.  curriculum.  But  is 
not  the  student  pastorate,  as  presently  functioning,  more  likely  to 
hamper  than  to  su])port  this  side  of  the  seminary  program?  And  is 
there  not  the  ever  present  danger  that  the  student  pastor  will  be- 
come so  immersed  in  the  "realistic  needs  of  people"  as  to  miss  the 
point  that  the  Christian  church  is  supposed  after  all  to  radiate  out- 
wards from  a  faithful  encounter  with  God's  Word?  We  may  believe 
in  the  "method  of  correlation"  (Tillich)  and  still  have  grave  mis- 
givings about  the  extent  to  which  so-called  "real  needs"  of  existing 


47 

culture  and  mores  seem  to  be  setting  the  pace  for  the  Church  in  our 
day.  But  to  this,  those  clamoring  for  the  student  pastorate  for  the 
sake  of  "experience"  appear  to  pay  little  heed. 

What  afifects  the  man  affects  the  community,  and  so  in  the  semi- 
naries we  notice  some  regrettable  tendencies  which  at  least  are  very 
much  reinforced  by  the  system  of  student  pastorates.  For  one  thing, 
the  part  time  week,  with  hours  desperately  budgeted  for  study,  pre- 
cludes the  development  of  that  kind  of  "common  life"  which  ought 
to  enrich  the  theological  community.  For  another  thing,  the  hasty, 
slipshod  scholarship  tends  to  cause  a  drift  which  is  felt  by  every- 
one, including  the  faculty  member.  At  the  same  time,  there  is 
a  subtle  pressure  upon  the  faculty  not  to  be  "too  hard"  on  the  student 
pastor.  The  front  line  man,  doing  double  duty  as  he  is,  deserves 
special  sympathy.  And  so  standards,  roughly  following  the  per- 
formance curve  anyway,  incline  downwards.  Esprit  begins  to  evapo- 
rate, and  there  is  a  bad  problem  of  general  morale. 

At  the  outset  I  mentioned  as  a  third  aspect  of  the  problem  the 
pastoral  service  of  the  student.  AA^ithout  knowing  any  satisfactory 
remedy,  one  may  still  look  uneasily  upon  the  supplying  of  charges 
with  untrained  or  half-trained  men.  However,  it  would  seem  that  the 
greater  danger  to  tlie  pastorate  of  the  student  pertains  not  to  the  few 
years  when  he  is  a  student  but  to  his  entire  further  life  in  the  minis- 
try. The  point  is  contained  in  what  was  said  above.  If  the  man's 
student  experience  has  been  squeezed  and  choked  by  double  duty 
pressures,  he  has  been  deprived  of  something  that  should  have  been 
of  great  and  continuing  value  in  his  service  to  Christ's  Church.  And 
if  theological  education  has  any  reason  for  being  at  all,  then  the 
Church  is  bound  to  suffer  when  the  seminaries  suffer :  when  morale 
deteriorates,  when  standards  slip,  when  there  are  subtle  pressures  to 
ride  men  through  indiscriminately,  or  to  conform  theological  teaching 
uncritically  to  what  people  "actually  need." 

The  seminaries,  after  all,  are  not  mere  external  accessories  of  the 
Church,  related  to  it  only  remotely.  The  seminaries  are  part  of  the 
Church,  in  the  largest  and  fullest  meaning  of  the  Church.  They  are 
that  part  of  the  whole  in  which  the  Church  should  be  thoroughly  pre- 
paring those  whom  God  calls  to  the  ministry,  by  grounding  them  in 
the  critical  and  constructive  resources  of  the  Christian  tradition,  above 
all  in  the  Biblical  basis  of  our  faith,  as  well  as  in  whatever  other 
knowledge  and  skill  may  be  essential  to  their  life  work.  Anything 
which  threatens  to  interfere  with  this  enterprise  is  subject  to  question. 

By  editorial  request,  this  article  has  sought  to  articulate  only  one 


48 

side  of  the  case.  That  there  is  something  to  be  said  on  the  other 
side  is  widely  recognized.  Besides,  apart  from  every  other  consider- 
ation, the  student  pastorate  appears  to  l)e  a  current  necessity  both 
from  a  financial  and  a  pastoral  supply  viewpoint.  Thus,  while  1  have 
not  undertaken  to  praise  the  svstem,  neither  do  I  think  it  can  simply 
he  buried.  However,  examination  of  detailed  problems  is  indicated, 
so  that  special  difficulties  may  be  ameliorated  where  feasible.  The 
seminaries  might  well  lower  the  maximum  academic  hours  of  the  stu- 
dent pastor  (perhaps  to  eleven  per  semester),  or  insist  on  at  least  one 
year  of  full  time  study.  Something  should  certainly  be  done  to  re- 
lieve the  organizational  "overhead"  which  seems  to  be  an  increasing 
l)urden  for  the  Methodist  student  pastor.  Longer  range  strategy 
would  have  to  include  a  fundamental  revision  of  the  financial  struc- 
ture of  the  B.D.  program,  and  a  regrouping  of  pastoral  resources 
through  such  measures  as  the  "larger  parish"  plan. 

In  conclusion,  1  would  like  to  say  that  many  of  the  most  admirable 
ministers  I  have  been  privileged  to  know  have  been  student  pastors. 
I  mangel  at  the  strength  and  courage  and  capacity  of  this  group  as  a 
whole,  and  i  thank  (iod  for  them.  But  1  would  still  insist  that  our 
prevalent  system  of  student  pastorates  re([uires  frank  discussion  with- 
in the  seminaries  and  especiallv  between  the  seminaries  and  the 
Church  at  various  levels  from  sub-district  up.  What  can  we  do  to 
]iromote  such  discussion  ? 

A.  D.  Foster 


The  Corporate  Life 

IX.    A  SERVICE  OF  REMEMBRANCE 

The  students  of  Dr.  James  T.  Cleland  have  always  appreciated 
the  spontaneous  collisions  of  neatly  chiseled  thought  and  irrepressi- 
ble humor  which  occur  in  his  classroom.  Often  the  real  inspiration 
in  these  buoyant  moments  was  one  whom  we  had  never  met  but  whose 
life  was  etched  in  clean  lines  before  us — Mrs.  Margaret  ( '•.  Cleland,  a 
peppery  little  Scotswoman,  whose  coniradely  spirit  often  j^rovided 
infusions  of  strength  for  her  three  children.  With  that  certain  omni- 
presence which  seems  always  to  mark  true  motherhood,  she  spread 
her  material  care  and  concern  from  ( ilasgow  to  Durham.  Letters 
came  with  delightful  regularity.  l)ringing  their  kindling  wit.  i)ungent 


49 

convictions  and  salty  asides.  They  were  the  penned  overtiow  of  one 
who  lived  imaginatively — and  always  with  a  forward  thrust.  These 
rugged  expressions  of  native  independence  and  gleanings  of  a  keen 
eye  and  incisive  mind  often  found  their  way  into  the  day's  lecture. 
Students  came  to  see  in  her  one  whose  horizons  were  unblurred  by 
pettiness  and  trivia  and  one  who  was  a  worthy  summar)-  of  the  Chris- 
tian graces.  IJehind  her  authentic  conviction  was  a  lifelong  fidelity  to 
the  Established  Kirk,  whose  ample  tenets  had  structured  her  faith. 

The  death  of  "Mother  C  leland"  on  October  7,  1957,  was  no  ordi- 
nary deprivation  such  as  we  meet  in  the  course  of  the  common  cruelty 
of  time.  In  a  verv  real  sense  we  had  come  to  "feel  the  footstei)s  of 
her  life  in  ours."  With  deep  reverence  and  gratitude  for  her  Chris- 
tian life  and  thought,  the  faculty  and  students  of  the  Divinity  School 
gathered  in  York  Chapel  on  March  7th  to  dedicate  as  gifts  in  her 
memory  patens  for  the  bread  of  Holy  Communion.  Dr.  Robert  E. 
Cushman,  Dr.  Paul  M.  Clyde,  and  Dr.  James  T.  Cleland  participated 
in  the  service  of  dedication.  In  the  company  of  guests  for  the  occa- 
sion was  Miss  Margaret  Cleland,  of  Glasgow,  Scotland,  who  was  then 
visiting  in  the  home  of  her  brother. 

The  gift  of  these  patens  by  the  Duke  University  Church  adds 
appropriately  to  the  communion  vessels  now  used  in  York  Chai>el 
which  were  given  some  years  ago  by  Dr.  and  Mrs.  James  T.  Cleland 
in  memory  of  his  father,  the  Reverend  James  Cleland,  (1869-1916). 

For  the  inspiration  of  the  alumni,  who  could  not  share  with  us 
the  triumphant  mood  and  lasting  beauty  of  this  service  of  dedication, 
we  here  reproduce  the  prayers  and  words  of  presentation,  reception, 
and  response. 


The  Prelude  ''Sheep  May   Safely  Graze"  Bach 

"Jesu,  Joy  of  Man's  Desiring"  Bach 

The  Processional  "The  Lord's  My  Shepherd" 

Scripture  Sentences 

Let  us  also,  seeing  we  are  compassed  about  with  so  great 
a  cloud  of  witnesses,  lay  aside  every  weight,  and  the  sin  which 
doth  so  easily  beset  us,  and  let  us  run  with  patience  the  race 
that  is  set  before  us,  looking  unto  Jesus  the  author  and  per- 
fecter  of  our  faith,  .  .  .  .Hebrew  12:  1,2. 

The  Pravers  and  The  Lord's  Praver 


50 

Let  us  pray : 

For  thy  goodness  at  all  times,  and  thy  presence  in  all 
places, 

Glory  be  to  Thee,  O  God. 

For  the  memory  of  things  past,  for  the  use  of  things  present 
and  for  the  hope  of  things  to  come, 

Glory  be  to  Thee,  O  God. 

Because  through  the  turmoil  of  life  we  find  Thy  peace, 
because  for  the  adventure  of  life  we  have  Thy  strength,  and 
because  in  the  extreme  adventure  of  death  we  have  Thy 
blessed  hope. 

Glory  be  to  Thee,  O  God.     Amen. 

^  i^  ^  ^  ^ 

So  fortify  us  with  Thy  Spirit,  O  Lord,  that  we,  facing  the 
tasks  of  every  day,  may  run  the  course  that  is  set  before 
us,  may  walk  and  not  faint,  everywhere  full  of  Thy  work, 
finding  the  joy  of  Jesus  to  be  our  strength,  until  that  time  when 
the  work  of  this  world  shall  close,  and  toilsome  hours  shall 
end,  and  the  evening  of  life  is  come  with  darkness  and  holy 
rest,  then,  in  Thy  mercy,  give  us  abundant  entrance  into  life 
eternal  through  Jesus  Christ  our  Lord.     Amen. 

***** 

The  Choral  Amen 

Organ  Interlude 

The  Scripture  :       I  Corinthians  1 1  :  23-26 

The    Presentation    of   the    Memorial    Patens   by    Professor    Paul 
Clyde : 

In  the  presentation  of  these  plates  as  a  Memorial  to  Mrs. 
Margaret  George  Cleland,  the  members  of  the  Duke  University 
Church  (Interdenominational)  express  their  admiration  of  a 
good  woman  and  mother,  and  their  gratitude  to,  and  their 
afifection  for,  her  son  as  friend  and  as  pastor  of  our  church. 

The  Reception  of  the  Same  by  Dr.  Robert  E.  Cushman  : 

It  is  with  a  due  sense  of  indebtedness  to  the  members  of 
the  Duke  University  Church  that  I  receive  these  gifts  in 
memory  of  Margaret  George  Cleland ;  and  on  behalf  of  the 
Dean — who  could  not  be  present — the  Faculty,  and  the  Stu- 
dents of  the  Divinity  School,  I  express  to  you  our  common 


51 

appreciation  and  thanks.  It  is  particularly  fitting  that  these 
patens  for  the  broken  bread  of  Holy  Communion  should  be 
given  in  memory  of  Dr.  Cleland's  jMother  whose  husband, 
James  Cleland,  is  already  memorialized  by  an  earlier  gift  of 
other  Communion  vessels,  now  constantly  in  use.  The  bless- 
ing of  God  be  upon  them  both,  upon  you  who  give,  and  upon 
us  who  now  receive. 

The  patens  are,   here,  pleiced  upon   the  altar* 

It  is  now  right  and  fitting  that  we  should  dedicate  these 
vessels  to  the  service  of  Almighty  God. 

Let  us  pray : 

Almighty  God,  our  heavenly  Father,  who  hast  made  unto 
Thee  a  Church  and  gathered  therein  the  whole  company  of 
those  who  own  the  name  of  Christ,  we  give  Thee  fervent  and 
hearty  thanks  for  the  good  example  of  Thy  saints  in  all  ages, 
who  of  Thee  received  their  redemption,  and  by  Thy  continual 
help  kept  the  Faith  even  to  the  end.  Especially  do  we,  this 
day  give  thanks  for  the  life  of  Thy  daughter  and  servant, 
Margaret  George  Cleland,  in  whose  memory  these  sacred  ves- 
sels are  now  devoted  to  Thy  Glory,  in  the  ministration  of  the 
Sacrament  of  our  Lord's  Supper. 

According  to  Thy  promise,  impart,  O  Lord,  Thy  confirm- 
ing Grace  to  whosoever  shall  worthily  eat  the  bread  and 
worthily  drink  the  cup.  And  let  Thy  people  be  put  in  mind  of 
Thy  Son's  words :  "Except  ye  eat  the  flesh  of  the  Son  of  man, 
and  drink  his  blood,  ye  have  not  life  in  yourselves." 

And  now  we  dedicate  unto  Thee,  O  Lord,  these  fair  ves- 
sels, that,  by  their  proper  and  repeated  use,  we  may  faithfully 
remember  our  Lord's  death  and  proclaim  the  same  till  He 
comes.  Do  Thou  consecrate  to  Thy  honor,  and  to  our  soul's 
nourishment,  the  use  and  service  of  these  vessels  among  us. 


*  The   wording  on   the  patens : 

TO  THE  GLORY  OF  GOD 

In   Memory   of 

Margaret   George   Cleland 

1875-1957 

The   Gift   of  the   Duke   University   Church 
( Interdenominational ) 


52 


From  them,  let  us  and  our  successors  receive  the  bread  and 
the  wine,  the  heavenly  manna,  by  which  our  souls  are  fed. 
And,  in  receiving  these  tokens  of  our  Lord's  sacrifice,  enable 
us  to  receive  Him,  that  we  may  be  conformed  to  His  glorious 
image,  and  be  engrafted  into  His  I'.ody — Thy  Church.  Thine 
shall  be  the  (ilory:  Father,  Son  and  Holy  .Spirit,  One  (]od, 
world  without  end.     Amen. 

The  Response — Dr.  James  T.  Cleland : 

Dearly  beloved  :  It  is  with  gratitude  that  I  stand  before  you 
this  morning,  with  gratitude  to  many  i)e()ple  :  to  Dean  Cannon, 
who  has  allowed  us  to  supplement  the  gift  which  was  made 
some  years  ago  in  memory  of  my  Father  ;  to  the  Members  of 
the  Duke  University  Church  (Interdenominational),  my  own 
special  congregation,  who  asked  me  to  relinquish  the  privilege 
of  giving  these  patens  so  that  they  could  present  them ;  to  Dr. 
Cushman.  who  is  for  a  second  time  taking  part  in  a  memorial 
service  for  my  parents  ;  to  Miss  Kendall  for  ordering  this  serv- 
ice ;  to  the  choir  and  to  you  in  the  congregation  for  sharing 
this  moment  with  my  wife  and  my  sister  and  me. 

This  is  no  time  to  tell  you  of  my  Mother.  Most  of  you 
have  heard  of  her ;  she  keeps  bobbing  up  in  my  lectures  and 
sermons  and  casual  conversation.  I  would  comment  now  on 
but  one  emphasis  in  her  religious  life.  For  over  sixty-seven 
years  she  never  missed  a  stated  celebration  of  the  Lord's  Sup- 
per in  her  own  church.  From  the  time  she  was  fifteen,  she 
went  to  the  Service  of  Preparation  on  Friday  night  so  that 
she  might  make  ready  for  the  Lord's  Table.  She  then  attend- 
ed the  service  proper  on  Sunday.  She  also  returned  in  the 
evening  for  the  Service  of  Thanksgiving.  When  I  told  Dr. 
Cushman  about  this,  he  remarked  :  "Your  Mother  must  have 
had  a  very  high  view  of  the  Sacrament."  That  was  not  im- 
possible. She  read  theology  wath  me  during  my  three  years 
in  the  Divinity  Hall.  Just  a  few  months  before  her  death,  she 
wrote  asking  for  the  name  of  a  good  book  on  Christian  love, 
as  she  had  come  to  the  conclusion  that  she  did  not  understand 
it.  I  recommended  Emil  Brnnner's  little  volume,  FAITH, 
HOPE  AND  LOVE,  and  almost  added  the  question:  ''Are 
you  cramming  for  vour  finals?"  I  asked  her  one  day:  "Moth- 
er, what  is  your  interpretation  of  the  Lord's  Supper?"  She 
fixed  me  with  her  steady  gaze  and  replied,  siuiply  and  directly  : 


53 

"My  Lord  asked  his  friends  not  to  forget  him.  1  do  not  forget 
him."  That  may  he  a  very  low  view  of  the  Sacrament.  Yet 
memory  is  as  central  to  the  ongoing  faith  as  hope. 

Here,  today,  we  remember  her  and  her  Lord.  I  am  sure 
that  my  Mother  is  grateful  that  she  has  a  part,  a  continuing 
part,  in  the  sacramental  remembrance  of  her  Lord  and  ours  in 
the  Duke  Divinity  School,  which  she  never  saw  but  which  she 
remembered  in  her  prayers,  and  which  she,  being  alive  with 
her  Lord,  now  sees.     Amen. 

The  Recessional  "For  All  the  Saints" 

The  Benediction 

Now  the  God  of  peace,  that  brought  again  from  the  dead 
our  Lord,  Jesus,  that  great  Shepherd  of  the  sheep,  through  the 
blood  of  the  everlasting  covenant,  make  you  perfect  in  every 
good  work  to  do  His  will,  working  in  you  that  which  is  well 
pleasing  in  His  sight,  through  Jesus  Christ ;  to  whom  be  glory 
for  ever  and  ever.     Amen. 

The  Choral  Amen 

The  Postlude      "Now  Thank  \\e  All  Our  God"      Karg-Elert 


In  love  that  is  consecrated  in  memory  and  memorialized  in  these 
sacramental  vessels,  the  life  and  work  of  these  worthy  interpreters  of 
the  Christian  faith  will  be  often  recalled  and  gratefully  cherished. 

John  W.  Carlton 


The  Dean's  Desk 

I  am  pleased  to  report  some  physical  improvements  in  York 
Chapel  in  the  Divinity  School.  The  handsome  wall  to  wall  carpet 
has  been  installed.  The  material  was  purchased  in  Scotland.  This 
dresses  up  the  Chapel  very  handsomely.  The  carpet  was  made  possi- 
ble bv  gifts  from  sixteen  members  of  the  Duke  University  Board  of 
Trustees.  I  should  like  to  take  this  means  of  expressing  to  these 
good  friends  the  warm  thanks  of  the  whole  Divinity  School  for  their 
interest  in  our  work. 

We  are  also  installing  a  public  address  system  which  will  include 
equipment  to  install  tape  recorders  in  both  the  lectern  and  pulpit  in 
the  Chapel.     There  is  also  a  microphone  installed  in  the  organ  box 


54 

amplifying  the  sound  by  a  loud  speaker  at  the  choir  stalls.  Another 
connection  is  made  to  a  loud  speaker  placed  in  room  211,  our  largest 
classroom,  so  that  overflow  congregations  may  be  accommodated 
there.  We  plan  to  make  use  of  this  "sound  effect"  system  at  the 
James  A.  Gray  lectures  which  will  be  delivered  here  on  October  27, 
28,  and  29.  The  lecturer  will  be  Dr.  John  }klarsh,  Principal  of 
Mansfield  College,  Oxford  University.  Dr.  Marsh's  subject  will  be, 
"The  Gospel  in  the  Gospels."  He  is  a  distinguished  scholar,  author, 
and  administrator  in  England.  Dr.  Marsh  will  also  preach  in  the 
University  Chapel  on  Sunday,  October  26. 

As  previously  announced  in  our  publications,  the  North  Carolina 
Pastors'  School  and  Ministers'  Convocation  will  be  held  on  the  Uni- 
versity campus  August  4-8.  The  School  for  Approved  Supply  Pas- 
tors, directed  by  Dr.  W.  Arthur  Kale,  will  be  conducted  July  15- 
August  8.  It  will  be  observed  from  this  arrangement  that  the  Pas- 
tors' School  and  Convocation  will  overlap,  thus  enriching  the  oppor- 
tunities for  the  approved  supplies. 

The  second  Preaching  Clinic  will  be  conducted  July  7-18  under 
the  direction  of  Dr.  James  T.  Cleland,  James  B.  Duke  Professor  of 
Preaching  and  Dean  of  the  Chapel  of  Duke  University.  The  ad- 
vanced registration  for  the  Clinic  exceeds  the  record  last  year  for  the 
first  Clinic. 

I  wonder  if  some  good  Methodist  layman,  or  any  other  person 
or  group  would  like  to  send  me  $100  to  be  used  in  sending  the 
Methodist  magazine,  Religion  in  Life,  to  members  of  the  Divinity 
School  faculty  for  one  year. 

I  need  $7,000  in  order  to  install  a  three  paned  stained  glass  win- 
dow in  York  Chapel.  It  will  be  remembered  that  for  many  years 
the  large  window  behind  the  altar  has  been  covered  with  a  red  velvet 
drape.  This  is  only  a  makeshift,  and  I  have  a  price  from  a  good 
firm  and  also  some  designs  showing  what  can  be  done  for  the  sum 
indicated.  Are  there  any  individuals  or  groups  that  will  undertake 
to  raise  $7,000? 


The  Bulletin  Board 

Kerygtiia 
Preaching  the  Word  makes  considerable  demand  upon  our  faculty. 
Professor  Hugh  Anderson  delivered  sermons  in  the  Lenten  Program 


^0 

of  the  Church  of  the  Epiphany  and  tlie  New  York  Avenue  Presby- 
terian Church  of  Washington,  D.  C.  and  in  the  Preaching  Mission  in 
the  city  of  Cohunbia,  S.  C.  Professor  Creighton  Lacy  conducted 
evangeHstic  services  at  Nichols,  S.  C,  where  the  Reverend  Harvey 
Floyd,  formerly  Acting  Chaplain  of  Duke  University,  is  now  pastor. 
Professor  McMurry  Richey  preached  during  Holy  Week  at  the  Grace 
Methodist  Church  of  Burlington,  N.  C.  Professor  A.  J.  Walton  par- 
ticipated in  a  series  of  revival  meetings  at  Roanoke  Rapids,  Va.  Let 
it  not  be  said  of  them,  as  a  certain  Divinity  Student  said  of  himself, 
that  he  "went  for  the  weekend  and  dispensed  ivitJi  the  Gospel." 

Didache 
Leadership  Training  Schools  and  the  like  have  been  manned  by 
our  faculty.  Professor  John  W.  Carlton  delivered  a  series  of  four 
lectures — on  how  to  prepare  and  deliver  sermons — at  the  annual  con- 
vocation of  the  Congregational  Christian  ministers  held  at  Elon  Col- 
lege, May  12-14.  Professor  Kenneth  W.  Clark  addressed  a  four-day 
Bible  Conference  in  the  McFarlin  Memorial  Methodist  Church  of 
Norman,  Oklahoma,  February  9-12  where  the  host  pastor  was  Dr. 
Finis  Crutchfield,  a  B.D.  of  Duke,  1940.  Dr.  Walton  taught  in  the 
Burlington  Leadership  Training  School,  March  9-14.  Dr.  Lacy  lec- 
tured on  "Christ,  the  Church,  and  Race"  in  Alamance  County  Train- 
ing School,  March  10-14,  where  alumnus  Harmon  L.  Smith,  Jr.  was 
Dean  of  the  School.  Dr.  Richey  conducted  a  course  on  "What  It 
Means  to  Be  a  Christian,"  in  the  Pittsboro  Methodist  School  for 
Christian  Workers. 

Presbyterion 
Various  participants  in  conferences  and  conventions  are  to  be 
noted.  Professor  William  F.  Stinespring  was  Commissioner  from 
Granville  Presbytery  to  the  Ninety-Eighth  General  Assembly  of  the 
Presbyterian  Church.  U.  S.,  meeting  at  Charlotte,  N.  C,  April  24-29. 
Professor  Thomas  A.  Schafer  addressed  a  men's  rally  of  Granville 
Presbytery  at  the  First  Presbyterian  Church  of  Raleigh,  April  13, 
on  "The  Nature  and  Mission  of  the  Church."  Dr.  Anderson  spoke 
on  "The  New  Testament  Doctrine  of  the  Church"  at  the  Intersemi- 
nary  Conference  held  at  Black  Mountain,  N.  C.  April  24-26.  Dr. 
Walton  directed  an  evangelistic  conference  of  the  Friends  Meeting  of 
the  Greensboro  area.  March  3-5.  and  also  for  the  Asheboro  area, 
March  24-26.  He  led  a  study  conference  on  "The  Church  Program" 
at  Buncombe  Street  Methodist  Church,  Greenville.  S.  C.  April  18-21. 
Professor  ^\'aldo  P)each  participated  in  a  special  convocation  on  "The 


56 

Church  and  Race  Relations'"  sponsored  l)y  the  Divinity  School  of 
Vanderhilt  University  in  Nashville,  May  1  and  2.  Dr.  Richey  served 
as  one  of  the  six  Methodist  faculty  consultants  at  the  Interdenomina- 
tional Faculty  Christian  ^Movement  in  the  Southeast  and  Southwest 
held  at  Nashville,  Tenn.,  May  2-4. 

Therapcia 
Professor  Russell  Dicks  spoke  before  the  annual  meeting  of  the 
Michigan  Society  of  (jeriatrics  and  the  Michigan  Medical  Society  at 
Ann  Arbor  in  January,  and,  also,  at  a  meeting  of  physicians  and 
clergy  in  Worchester,  Ohio.  In  March  he  was  the  lecturer  for  the 
Annual  Retreat  of  Military  Chaplains  at  Berchtesgaden,  ( lermany. 
the  first  time  an  authority  on  pastoral  care  had  served  as  leader  of 
this  retreat.  Professor  James  T.  Cleland  addressed  the  ban([uet  ses- 
sion of  the  annual  meeting  of  the  Association  of  Neurosurgeons  held 
at  Duke  University,  April   18. 

Paideia 
Dr.  Beach  has  been  on  the  college  circuit  during  the  spring 
months,  having  visited  the  Georgia  State  College  for  W^omen,  Mary 
Washington,  Wake  Forest,  and  Meredith.  He  also  gave  chapel  ad- 
dresses at  Berea.  Davidson  and  Randolph-Macon  colleges.  Dr.  Clel- 
and has  addressed  the  National  Association  of  Principals  of  Prepara- 
tory Schools  for  Girls  at  its  annual  meeting  held  in  Charleston,  S.  C, 
March  4,  and  was  the  chief  speaker  at  a  New  England  Prep  School 
Conference  held  at  The  Gunnery  School,  Conn.,  April  13.  He  gave 
a  series  of  lectures  as  Preacher-of-the-Ouarter  at  the  Garrett  Biblical 
Institute,  May  20-22.  Professor  William  H.  Brownlee  delivered  a 
lyceum  lecture  on  the  Dead  Sea  Scrolls  at  Woft'ord  College,  Spartan- 
burg, S.  C,  March  11. 

Egkainia 
Professor  H.  Shelton  Smith  who,  laiis  Deo,  is  now  fully  recovered, 
delivered  the  address  at  the  dedication  service  of  the  new  library 
building  of  the  Southeastern  Baptist  Theological  Seminary,  Wake 
Forest,  N.  C,  on  April  8,  on  "The  Library  in  Theological  Educa- 
tion." Dr.  Walton  led  dedication  services  at  the  Ellerbe  and  Bethel 
Methodist  churches,  April  13  and  Alay  4,  respectively. 

Doxa 
Dr.  Smith  was  elected  president  of  the  American  Theological  So- 
ciety at  the  annual  meeting  held  at  Union  Theological  Seminary,  April 


57 

11-12.  He  was  elected  an  honorary  member  of  Phi  Beta  Kapjxi  by 
the  Duke  University  Chapter  this  spring.  Dr.  Clark  has  been  award- 
ed a  travel  grant  from  the  American  Council  of  Learned  Societies  to 
attend  the  Studioruui  Novi  Testamenti  Societas,  meeting  in  Stras- 
bourg, France,  this  summer. 

SopJiia 
More  significant  than  our  goings  are  the  comings  of  great  scholars 
and  church  leaders  among  us.  Dr.  R.  B.  Y.  Scott,  an  Old  Testament 
scholar  who  heads  the  (Graduate  Department  of  Religion  at  Princeton 
University,  honored  us  by  spending  a  portion  of  his  Sabbatical  leave 
in  research  at  Duke.  While  here  he  presented  an  address  on  "The 
Relevance  of  the  Prophets  in  1958."  Dr.  Rajah  Manikam,  a  Luther- 
an Bishop  from  South  India,  presently  teaching  at  Union  Theological 
Seminary,  New  York,  delivered  the  Divinity  School  Library  Lecture : 
"Are  Foreign  Missions  Done  For?"  Canon  Charles  E.  Raven.  Chap- 
lain to  Queen  Elizabeth  II,  and  author  of  many  books  in  theologv  and 
science,  who  has  been  lecturing  on  the  Philosophy  of  Medicine  at  the 
Medical  School  of  the  University  of  Cincinnati,  spoke  to  us  on  "Re- 
ligion and  Science:  Our  Present  Opportunity." 

Moria 
P.S.      Among   these    (Greek)    New    Testament    schemata    might 
have  been  included  Methodeia,  if  it  were  not  that  thev  are  of  the  Devil 
(Eph.  6:11). 


Master  Philip  Melanchthon 

For  the  hrst  time  in  the  history  of  modern  scholarship  we  have  a 
truly  satisfying  biography  of  Philip  Melanchthon.*  Professor  Man- 
schreck  has  gone  far  toward  restoring  Master  Philip  to  his  proper 
place  in  Reformation  leadership.  This  contribution,  a  signal  one  in 
itself,  serves,  also,  to  put  in  truer  historical  perspective  the  relation- 
ship of  Protestant  Reform  to  Christian  Renaissance.  Philip  Melanch- 
thon emerges  from  this  study  as  a  fascinating  person,  a  leader  of  posi- 
tive strength,  and  a  man  of  distinctive  mold  often  cast  in  heroic  relief. 
His  role  as  the  "quiet"  reformer  was  one  frequently  requiring  more 

*  Melanchthon:  The  Quiet  Rejormer.     Clyde  Manschreck.     Abins^don      1958 
350  pp.    $6.00 


58 

intellectual  resourcefulness  and  more  Christian  grace  than  the  much 
publicized  storminess  of  a  Luther  or  a  Calvin. 

This  is  the  story  of  a  noble  Christian  battler  for  great  ideas  and 
ideals.  At  once  brilliant  and  hard  working,  he  is  also  a  human  battle- 
ground for  crassness  and  magnanimity.  His  conciliation  is  less  the 
compromise  of  a  weak  spirit  than  it  is  the  genius  for  the  truly  irenic 
patience  without  which  the  Protestant  impulse  could  hardly  have  en- 
dured. Philip  is  sometimes  ill-advised  at  best  and  shockingly  unethi- 
cal at  worst- — as  we  view  matters.  No  less  than  Calvin.  Luther,  and 
others  among  his  peers,  however.  ]\Ielanchthon  is  one  who  makes 
inflexible  commitments  of  conscience  and  of  will  when  reputation, 
dear  ones,  and  his  very  life  itself,  are  all  most  at  stake. 

Dr.  Manschreck  rightly  presents  Philip  Melanchthon  for  the  enig- 
matic man  of  paradox  that  he  is.  Brought  into  clear  view  is  the 
richlv  endowed  student  of  classical  learning ;  the  humanist  scholar  of 
catholic  tastes  and  astonishing  versatility ;  the  school  master  and  pro- 
fessor who,  almost  single  handed,  wrought  a  revolution  in  the  content 
and  method  of  Christian  education.  W'e  see,  at  the  same  time,  an 
addiction  to  astrology  at  its  superstitious  worst ;  a  sub-Christian, 
though  by  no  means  unusual,  susceptibility  to  dreams,  omens,  and 
demonic  visitations.  Here  is  a  theologian  of  genuine  historical  in- 
sight and  systematizing  genius ;  a  teacher  and  author  who  could 
excite  the  ablest  minds  and  kindle  the  devotion  to  principle  in  the  prac- 
tical man  of  affairs  ;  an  opponent  at  least  a  match  for  the  bellicose  Eck  ; 
a  politician-statesman  cultivated  by  unprincipled  nobles,  emperors, 
and  kings  of  many  commonwealths ;  an  adroit  pamphleteer  not  above 
pope-baiting  and  near  billingsgate.  This,  then,  is  the  staunch  defender 
and  discerning  critic  of  his  friend  Luther ;  an  opportunist  fit  for  the 
Reform  circle  of  bigamy  abettors ;  an  irenic  genius  falsely  accused  in 
the  formulation  of  confessional  statements ;  a  wise  and  unalterably 
committed  champion  of  the  most  distinctive  Reformation  doctrines ; 
an  honest  wrestler  with  the  mystery  of  the  Sacraments ;  a  tireless 
proclaimer  of  Gospel  primacy ;  a  devoted  family  man  of  profound 
habits  in  prayer  and  of  genuine  Christian  piety. 

In  short.  Professor  Manschreck  has  depicted  the  life  of  an  intense- 
ly human  and  highly  significant  man  put  in  revealing  historical  con- 
text. This  is  a  good  book  and  a  genuine  contribution  to  scholarship. 
Style  and  content  will  engross  the  general  reader  and  win  the  respect 
of  the  learned.  Solidly  based  on  the  sources,  the  work  is  conversant 
with  the  pertinent  authorities.  Notes  are  inconspicuously  effective 
though  all  too  much  limited  to  sheer  reference.     A  select  l)ibliography 


59 

is  recoverable  from  the  notes.  The  index  is  adequate  without  being 
distinguished.  The  body  of  the  text  contains  plentiful  excerpts  and 
numerous  lengthy  passages  in  rousing  translation  from  the  originals. 
Cuts,  plates,  and  illustrations,  generally,  are  profuse  and  intriguing. 
So — 1  commend  this  vivid,  scholarly  work  by  my  Duke  colleague 
to  all  of  our  "old"  students  in  Church  History  who  are  now  the 
"new"  leaders  in  the  Church's  continuing  endeavors  and  to  all  of  our 
"new"  associates  in  school  and  parish  who  are  already  "old"  hands  at 
preaching,  teaching,  and  the  "cure  of  souls." — Ray  C.  Petry 


Book  Reviews 


I.  Faculty 

Conscience  on  Campus.    Waldo  Beach. 
Association.     1958.     124  pp.     $2.50. 

Coming  out  of  the  University  Serv- 
ice of  Worship,  one  Sunday  in  April, 
a  senior  in  the  Divinity  School  re- 
marked :  "How  does  Dr.  Beach  know 
so  thoroughly  what  goes  on  in  a  stu- 
dent dormitory  ?"  One  has  to  admit 
that  such  knowledge  is  uncanny ;  a 
reading  of  this  volume  confirms  and 
enlarges  the  amazement.  Robert  Burns 
had  an  international  second-sight  when 
he   wrote : 

"A  chiel's  amang  you  takin'  notes. 
And  faith  he'll  prent  it." 

Here  are  notes,  taken  on  tlie  Duke 
campus,  in  print — readable,  intelligible, 
interesting  print,  with  wise  Christian 
reflection   thereon. 

There  is  an  awesome  amount  of 
theological  ethics  crammed  into  these 
124  pages,  limited  only  by  the  fact 
that  the  ways  of  God  with  man  are 
confined  to  His  dealings,  in  Christ, 
with  the  folk  who  populate  a  college. 
The  book  starts  fast :  it  describes 
the  common  illusions  about  the  good 
life  at  Crestwood  or  State  and  the 
equally  common  illusions  of  the  con- 
tent of  Christianity.  The  true  state 
of  afifairs  is  that  anarchy  is  the  pre- 
vailing mode  of  thought  concerning 
intellectual    and    social    behavior.      Is 


there  a  solution  ?  The  Greek  tradi- 
tion suggests  justice,  wliich  is  har- 
mony ;  the  Christian  heritage  offers 
love,  wliich  is  good-will ;  Dr.  Beach 
submits,  as  a  sound  academic  motto, 
"justice  and  Love."  He  analyzes  this 
combination  and  pleads  for  an  estimate 
of  religion  not  as  one  discipline  among 
many  but  as  a  single  theological  ap- 
proach to  all  subjects.  Such  an  ac- 
cepted loyalty,  "the  truth  in  love," 
grants  a  triple  emancipation :  from 
dogmatisms  of  all  kinds  and  shades ; 
from  the  tyranny  of  the  ego;  from 
the  demonic  curse  of  grades.  Is  this 
all  very  general  and  nebulous?  Keep 
reading.  What  does  this  God  of  truth 
and  justice  and  love  mean  in  the 
realms  of  fraternities  and  sororities, 
of  social  drinking,  of  the  extracurric- 
ular dither?  Excellent  chapters  fol- 
low on  the  morality  of  romance  and 
on  community  in  economics,  race  and 
politics — all  considered  as  campus 
problems.  But  the  books  doesn't  end 
there.  It  swings  back  to  God  again, 
to  God  who  gives  the  power  to  efifect 
the  Christian  life  through  worship  and 
service.  It  is  the  practice  of  the 
presence  of  God  which  creates  an  aca- 
demic community  which  is  morally  re- 
sponsible and  may  even  be  absurdly 
happy. 

Such  stuff  alone  will  give  the  reader 
his    money's    worth,    but    add    to    that 


60 


the  style  in  whicli  it  i.>  written — Beach 
at  his  "beachiest,"  than  which  there  is 
nothing  "whicher."  It  is  pawky,  quot- 
able, full  of  chuckles,  packing  a  one- 
two  punch.  Here  is  a  sample :  the 
hidden  religion  of  the  college  student 
is  a  "bewildered  polytheism"  (23)  ; 
the  college  student  believes  in  ''the 
doctrine  of  justification  by  adjustment" 
(25)  :  objectivity  is  often  "a  rationali- 
zation for  irresponsibility"  (64)  ;  the 
fraternity  may  be  "preparation  for  life, 
but  not  the  Christian  life"  (75)  ; 
campus  politics  are  frivolous  rather 
than  dirty  (110)  ;  worship  is  not  an 
act  "where  the  ego  sucks  its  thumb 
in    introspection"    (119). 

Do  I  agree  with  all  this?  Of 
course,  I  don't.  Dr.  Beach  and  I  have 
had  a  long  battle  on  the  relation  of 
justice  to  love  (44).  His  demand  for 
self-love  may  be  valid  but  he  never 
found  it  in  the  New  Commandment 
(52-4)  though  I,  too,  used  to  think  it 
was  there.  His  discussion  of  "stew- 
ardship" is  so  brief  as  to  be  un-under- 
standable   to   me    (53-4). 

But  it  is  a  good  book.  You  should 
know  its  content,  not  to  remind  you 
of  dear,  ol'  Duke,  but  to  help  you 
understand  what  the  young  fry  of  your 
church  is  getting  into  and  what  the 
old  fried  is  coming  out  of,  yearly. 

— James  T.  Cleland 

Meet    Joe    Ross.      Russell    L.    Dicks. 
Abingdon.     1957.     159  pp.    $2.50. 

Our  old  friend,  Joe  Smaltz,  of  Re- 
ligion and  Health  has  changed  his  sur- 
name. He  is  now  Joe  Ross ;  but  he  is, 
otherwise,  unchanged.  He  is  still  the 
attractive,  questioning,  friendly,  wise, 
and  shrewd  character  whom  Russell 
Dicks  has  created  for  our  recreative 
edification.  J.R.  walks  the  streets  of 
every  parish :  the  thoughtful  layman, 
somewhat  inarticulate  theologically  be- 
cause of  the  gobbledegook  of  the  faith, 
ready  to  learn,  already  on  the  side  of 
the  angels.  Professor  Dicks  first  met 
him  in  the  hospital  and  later  disco\ered 
that  they  were  neighbors.  They  liked 
each  other  from  the  start  and  acquaint- 
anceship grew  into  the  kind  of  friend- 
ship  which    can    talk   about    anything, 


with  disagreement  yet  without  rancor, 
because  good  will  toward  the  other  is 
the   basis   of  their  companionship. 

The  chapters  are  exciting  because 
there  is  an  integrity  to  Joe  Ross's  de- 
lineation. I  am  certain  that,  on  occa- 
sion, Joe  Ross  did  not  say  what  Rus- 
sell Dicks  intended  him  to  say  but 
followed  out  a  train  of  thought  to  its 
own  logical  conclusion.  This  suggests 
that  Russell  Dicks  is  an  artist  and  an 
honest  one.  There  is  a  spontaneity  to 
the  dialogue  and  an  uncanny  aware- 
ness of  what  the  technicalese  of  Pas- 
toral Care  should  sound  like  on  the  lips 
of  an  unprofessional  layman.  Stylewise, 
this   makes    for   easy   reading. 

What  do  they  talk  about?  the  devil; 
judgment  day;  life  after  death;  God  as 
Creator  and  Sustainer ;  pain  ;  alcohol- 
ism :  divorce ;  suicide ;  dying.  Can 
one  agree  with  all  the  conclusions? 
Probably  not;  but  does  that  matter? 
The  topics  of  our  ministry  are  opened 
up  for  us  and  dissected  and  refash- 
ioned. Then  life  is  breathed  into  them 
and  they  are  revived.  Two  of  the 
best  chapters  are  dialogues  on  "The 
Good  Samaritan"  and  "The  Prodigal 
Son"  which  suggest  that  Russell  Dicks 
is  not  as  far  on  the  wrong  side  of 
orthodoxy  as  some  of  his  colleagues 
surmise. 

If  Religion  and  Health  had  to  per- 
ish, it  is  good  that  Joe  Ross,  natus 
Smaltz,  was  resurrected  to  survive  in 
this  happy,  helpful  volume. — J.  T.  Clel- 
and. 

II.  General 

Tools  for  Bible  Study.  Balmer  H. 
Kellv  and  Donald  G.  Miller.  John 
Knox.     1956.     139  pp.    $2.00. 

This  is  a  rare  book  bargain !  Elev- 
en qualified  specialists  offer  to  minis- 
ter and  student  excellent  guidance  for 
Biblical  studies.  Not  the  least  value 
is -the  naming  of  the  best  basic  refer- 
ence works  in  language,  archaeology, 
and  interjjretation — from  which  a  high- 
ly select  working  library  may  be  chos- 
en. With  this,  we  find  the  wisest 
counsel  in  inspiring  encouragement  to 
Biblical    studv.      If    this     little    book 


61 


should  be  taken  seriously  by  many 
ministers — as  it  should  be — it  would 
transform  the  presentation  of  the  Bible 
in   the   life  of   the    Church. 

Congratulations  are  due  to  the  edi- 
tors of  Interpretation  who  first  printed 
these  chapters,  to  the  John  Knox  Press 
of  Richmond  (Virginia)  for  this  one- 
volume  form  convenient  to  all,  and 
to  every  minister  who  has  the  w'isdom 
to  make  a  beginning  by  acquiring  a 
personal  copy  of  this  guide  book  for 
the  years. — K.   W.    Gark. 

Extinct  Languages.  Johannes  Fried- 
rich.  Philosophical  Library.  1957. 
X,   182  pp.     $5.00. 

This  is  not  strictly  speaking  a  book 
on  Bible,  religion,  or  theology.  How- 
ever, the  author  is  a  scholar  of  near 
eastern  languages,  including  the  Bibli- 
cal, and  "The  Three  Great  Decipher- 
ments" featured  in  his  present  book  are 
those  of  Egyptian  hieroglyphs,  cunei- 
form script,  and  Hittite  hieroglyphs. 
All  these  have  great  significance  for 
Biblical  history  and  interpretation,  and 
it  becomes  apparent  that  "extinct  lan- 
guages" are  not  always  dead  languages 
by  any  means.  Anyone  who  reads 
this  fascinating  book  w-ill  know  his 
Bible  better,  and  should  in  consequence 
preach  more  meaningfully  and  under- 
standingly. 

The  well-known  stories  of  the  deci- 
pherment of  hieroglyphics  and  cunei- 
form are  here  retold  with  unusual 
clarity  for  the  layman.  Among  other 
things,  one  notes  again  the  uni  lingual 
situation  in  Egypt,  where  hieroglyphs 
recorded  one  language  alone ;  whereas 
in  multilingual  Mesopotamia  and  else- 
where, cuneiform  served  for  a  dozen 
or  more  different  languages  and  dia- 
lects. The  author  is  himself  a  special- 
ist in  the  Hittite  hieroglyphs  and  gives 
special  attention  to  this  less  know-n 
but  important  system  of  writing,  which 
still   presents   many   problems. 

In  the  latter  part  of  the  book,  at- 
tention is  given  to  other  scripts  and 
languages,  such  as  Lycian,  Lydian, 
Sidetic,  Numidian,  Cypriote,  Etruscan, 
and  Phrygian.  An  appendix  tells  of 
the  apparently  successful  decipherment 


of  the  Cretan  Linear- B  script  by 
Michael  Ventris  and  laments  that  Cre- 
tan (Minoan)  Linear- A  remains  un- 
solved. But  now  Professor  C.  H. 
Gordon  of  Brandeis  University  ap- 
pears to  have  made  a  successful  start 
on  Linear- A.  which  turns  out  to  be 
Akkadian,  hitherto  identified  with 
cuneiform  and  the  Asian  continent 
(Antiquity.  December,  1957).  Thus 
the  living  story  of  "dead"  languages  is 
constantly  growing.  This  is  a  splendid 
little  book  competently  translated  from 
the  German  by  Frank  Gaynor. — W.  F. 
Stinespring. 

Jesus  in  His  Homeland.     Sherman  E. 
Johnson.     Scribner's.    1957.     182  pp. 

$3.75. 

The  Dean  of  Church  Divinity 
School  in  Berkeley  (since  1951)  has 
here  effectively  unified  a  number  of 
lectures  delivered  at  various  institu- 
tions. A  recent  year  spent  in  Pale- 
stine (1947)  has  lent  vitality  to  these 
studies.  The  book  has  distinction  with 
its  numerous  insights  and  its  fresh  ap- 
proach to  old  matters  affected  by  cur- 
rent discovery  and  research.  It  is 
stimulating  reading  for  both  specialist 
and   layman. 

In  particular,  this  book  reflects  a 
conviction  that  faith  is  strengthened 
by  a  knowledge  of  the  historical  Jesus 
in  his  Palestinian  environment.  It 
warns  that  "Christian  theology  must 
never  forget  the  rock  from  which  it 
was  hewn.  .  ."  (p.  171).  Dean  John- 
son sees  "positive  evidence  that  Jesus 
was  reluctant  to  define  his  own  rela- 
tionship to  God  or  to  accept  the  titles 
which  were  offered  him"  (p.  134). 
Of  general  interest  currently  would  be 
the  two  chapters  on  the  Essenes  in  re- 
lation to  Jesus  and  to  Christianity,  in 
the  light  of  the  Qumran  finds. — K.  W. 
Clark. 

The     Interpreter's     Bible.       Vol.     12. 
Abingdon.     1957.     817  pp.     $8.75. 

A  great  project  of  Biblical  interpre- 
tation is  completed  in  this  final  volume, 
which  embraces  the  Catholic  Epistles 
and  the  Revelation  of  John.  It  con- 
tains  also   important   gereral    articles. 


62 


Our  own  Professor  Kenneth  W.  ( not 
L.  as  printed  in  the  volume )  Clark 
writes  ably  on  "The  Transmission  ot 
the  New  Testament,"  a  subject  to 
which  he  has  consecrated  many  years 
of  research.  For  a  concise  study  of 
the  history  of  Xew  Testament  textual 
criticism  and  a  summary  of  the  task 
remaining  to  be  done,  this  article  is 
invalualile.  John  C.  Trever  has  pre- 
sented some  beautiful  colored  prints 
illustrating  the  history  of  the  Biblical 
Text  as  a  whole,  but  unfortunately  re- 
tains the  outmoded  terminology  of  the 
"Lamech  Scroll"  for  the  Aramaic 
Genesis  from  the  first  Qumran  Cave. 
Frank  M.  Cross,  Jr.  presents  the  fin- 
est brief  comprehensive  survey  on  the 
significance  of  the  Qumran  Scrolls 
which  has  so  far  appeared.  Concern- 
ing the  identification  of  tlie  Dead  Sea 
sect  with  the  Essenes,  he  concludes : 
"There  is  no  longer  any  solid  argu- 
ment against  the  identification."  As 
regards  alleged  differences  between 
these  sectaries  and  the  Essenes,  he 
rightly  observes :  "Indeed,  most  of  the 
discrepancies  exist,  not  between  the 
sources  and  the  texts,  but  between  for- 
mer scholarly  interpretations  of  the 
sources  and  the  texts  !"  Cross's  arti- 
cle makes  inescapable  the  profound 
significance  of  the  Scrolls  for  the 
entire  Bible,  but  it  comes  as  a  sort  of 
ironic  post-script  to  The  Interpreter's 
Bible  where  none  of  the  commentators 
of  the  entire  series  has  fully  availed 
himself  of  the  textual  and  interpreta- 
tive light  of  the  Dead  Sea  Scrolls. 
Most  of  the  commentators  in  this  last 
volume  have  done  a  good  job  of  in- 
terpreting the  books  assigned  them, 
except  that  their  work  is  already  out 
of  date,  as  will  increasingly  appear  in 
the  years  tiiat  lie  ahead. — Wm.  H. 
Brownlee. 

Saint    Peter.      John    Lowe.      Oxford. 
1956.     65  pp.    $2.50. 

The  former  Dean  of  Christ  Church 
delivered  these  three  lectures  at  Gen- 
eral Theological  Seirtinary  in  1955. 
They  constitute  a  summary  of  data  on 
the  apostleship,  the  martyrdom,  and 
the  primacy  of  Peter.     The  third  lec- 


ture alludes  to  the  recent  excavations 
under  St.  Peter's.  It  is  concluded  that 
Mt.  16:18  is  a  genuine  reference  to 
Peter's  primacy  in  Jerusalem,  which 
extended  over  but  a  brief  period  and 
expired  when  Peter  set  out  on  mission- 
ary travels.  His  career  ended  in  mar- 
tyrdom in  Rome,  where  he  had  worked 
only  briefly.  Dean  Lowe  sees  signs 
of  raprochenient  between  Catholic  and 
Protestant  theologians  on  the  subject 
of  Peter's  stature  and  status. — K.  W. 
Clark. 

Tlie  Kiiiiid/tiii    Beyond   Caste.  Liston 

Pope,      xvii,    170    pp.    $3.00  (paper 

$1.25). 

Progress   Against    Prejudice.  Robert 

Root.      X,     165    p]).      $2.50  (paper 

$1.25). 

See'  ing  to  Be  Cliristian  in  Race  Rela- 
tions.  Benjamin  E.  Mays,  x,  84  pp. 
$1.50    (paper   $1.00). 

What  Can  U'c  Do'  Ruth  Douglas  See. 
64   pp.  $.60    (paper). 

Sense  and  Xonsense  About  Race. 
Ethel  J.  .Alpenfels.  64  pp.  $.50  (pa- 
per). 

All  pnhlisiiecl  bv  Friendship  Press, 
1957. 

For  those  Christians  who  recognize 
that  the  mission  field  is  "not  an  area 
of  land,  but  an  area  of  life,"  this 
year's  interdenominational  study  on 
"Christ,  the  Church,  and  Race"  is  .su- 
perbly handled.  Each  of  the  books 
should  find  a  permanent  place  in  the 
pastor's  study  and  the  church  library 
— but  not  before  they  have  been  wide- 
ly and   frankly   and   soberly   discussed. 

Liston  Pope,  graduate  of  Duke  and 
now  dean  of  Yale  Divinity  School, 
has  dealt  with  the  topic  in  world  per- 
spective and  in  mood  i)ersuasive.  Yet 
neither  achievement  in  any  way  blunts 
the  incisive  relevance  for  our  own  con- 
temporary crisis.  He  takes  up  fancies, 
facts  and  other  facets  of  race  and 
])rejudice,  then  turns  to  "the  theory  of 
inte'j^ration,"  "the  strategy  of  integra- 
tion," and  "the  involvement  of  the  local 
churches."  With  an  unusually  helpful 
adult  guide  by  Rosalyn  Summer  Sease, 


63 


this  material  can  be  used  in  a  wide 
variety  of  study  groups. 

Robert  Root's  readable  resume  of 
race  relations  offers  encouraging  evi- 
dence that  progress  is  being  made  in 
quiet,  unspectacular,  but  deeply  signifi- 
cant ways.  Some  of  it,  fortunately,  is 
being  made  by,  through,  and  in  the 
church,  still  "the  most  segregated  in- 
stitution in  American  life."  Alore  will 
be  made  in  the  future,  if  youth  and 
adults  will  critically  examine  the  scien- 
tific Sense  and  Nonsense  About  Race 
and  follow  some  of  the  suggestions  in 
J  f  7/(7/  Ca>i  JVe  Do?  The  revised 
booklet  by  Benjamin  Mays  is  a 
thought-provoking  challenge  to  those 
who  are  seeking  to  be  Christian  in 
race  relations.  Each  of  these  publica- 
tions includes  helpful  bibliography. 

In  fact,  taken  together,  they  pro- 
vide everything  necessary  for  inform- 
ing and  transforming  a  local  situation 
— everything,  that  is,  except  courage 
and   conscience. — C.   Lacy. 


God    and    the    Day's    Work. 
Lowry  Calhoun. 


Robert 


Tlie  Promise  of  Prayer.     John  L.  Cas- 
teel. 

Se.v   and  the   Christian    Life.     Seward 
Hiltner. 

Jl'Init     Archeology     Says    About     the 
Bible.      Albert    N.    Williams. 

All    from    Association    Press,    1957. 
c.    120   pp.   each.     $.50. 

These  are  four  of  the  "Reflection 
Books"  (eighteen  now,  and  more  to 
come)  with  which  Association  Press 
is  furnishing  the  lay  mind  and  the 
church  vestibule  literature  racks.  Fol- 
lowers of  John  Wesley,  that  inveterate 
editor,  publisher,  and  distributor  of  in- 
expensive Christian  literature,  can 
load  their  saddle  bags  and  sally  forth 
to  spread  these  books  abroad — at  mod- 
est  cost. 

What  are  the  "Reflection  Books?" 
They  are  a  new  series  of  brief,  pocket- 
size  paperbacks,  issued  six  each  six 
months.  No  systematic  over-all  pat- 
tern, such  as  the  plan  of  the  "Lay- 
man's    Theological    Library,"    is    evi- 


dent. Most  of  the  titles  are  reissues, 
revisions,  or  condensations  of  proven 
Association  Press  religious  books  of 
recent  years,  by  such  stellar  present- 
day  interpreters  of  the  Cliristian  faith, 
liistory,  and  ethics  as  Roland  Bainton, 
J.  H.  Nichols,  Georgia  Harkness, 
Dernhard  Anderson,  Seward  Hiltner, 
and  Robert  Calhoun.  There  are  also 
symposia  (on  Christian  social  ethics, 
religion  and  health,  contemporary  the- 
ology) and  brief  anthologies  of  Chris- 
tian poetry,  excerpts  from  Christian 
classics,  sermon  germs,  and  Bible 
jiassages. 

Ciod  and  the  Day's  Work,  subtitled 
Christian  Vocation  in  an  Cnchristian 
World,  is  the  most  intellectually  de- 
manding and  rewarding  of  these  four. 
Calhoun,  eminent  theologian  of  Yale 
and  ecumenical  Christendom,  wrote  it 
originally  for  a  national  Christian  stu- 
dent conference  a  decade  and  a  half 
ago.  His  rationale  of  the  religious 
significance  of  the  daily  task  has  been 
so  influential  that  its  points  may  seem 
familiar  now.  God  as  "living  mind  at 
work"  in  continual  creation  and  re- 
demption summons  man  to  respond  in 
work,  worship,  and  world  mission. 
This  "revised  doctrine  of  vocation  for 
our  time  calls  for  "a  systematic  and 
persistent  doing  of  needful  work,"  "an 
absorbing,  inclusive,  and  purposeful 
putting  forth  and  development  of  an 
individual's  own  constituent  powers," 
and  "a  willing  contributive  share  in 
the  world's  work  and  the  common  life" 
(pp.  85-90).  (A  provocative  comple- 
mentary approach  to  Giristian  voca- 
tion is  that  of  Alexander  Miller  in 
another  Association  Press  book.  Chris- 
tian Faith  and  My  Job.) 

The  Promise  of  Prayer  is  the  heart 
of  Dr.  Casteel's  fine  larger  volume, 
Rediscoz'ering  Prayer.  The  author  is 
a  professor  in  the  practical  fields  at 
Colgate  Rochester  Divinity  School, 
and  a  well  known  retreat  leader.  His 
guide  to  real  praying  is  theologically 
sound,  spiritually  authentic,  and  quite 
practical  without  descending  to  meth- 
ods of  manipulating  reality.  Prayer, 
he  insists,  is  not  "a  process,  or  a  tecii- 
nique,  or  an  activity  that  has  meaning 


64 


in  and  of  itself,  but  ...  a  kind  of  re- 
lationship between  persons" ;  and  the 
initiative  is  God's,  not  man's  (pp.  19f. ). 
Fundamentally,  man's  response  in 
prayer  is  adoration  of  God,  as  Creator, 
Judge,  Redeemer.  Though  adoration 
is  "an  unfamiliar  act,"  Dr.  Casteel's 
counsel  should  help  in  enriching  and 
"deepening  our  adoration."  His  treat- 
ment of  "Prayer  and  the  Forgiveness 
of  Sin"  may  help  readers  to  insight, 
contrition,  and  engagement  in  prayer 
of  confession.  "The  Joyful  Accept- 
ance of  Life"  and  "Prayer  as  Asking 
and  Receiving"  are  discussions  of  prayer 
as  Thanksgiving  and  petition,  with 
aid  on  the  difficulties  of  the  latter. 
Further  treatments  cover  patterns  of 
prayer,  steps  in  training,  vocal  and 
silent  prayer,  communal  prayer  (in- 
eluding  that  of  small  personal  groups, 
on  which  the  author  has  written  an- 
other book)  and  devotional  reading. 
We  could  hardly  expect  or  want  any- 
thing novel  and  revolutionary  in  all 
of  this — that  comes  not  in  books  but 
in  the  actual  event  of  God  and  man  in 
praying — but  this  book  promises  good 
guidance  for  those  who  would  pray. 
Sex  and  the  Christian  Life,  by  the 
creative  pastoral  theologian  at  Uni- 
versity of  Chicago  and  the  Menninger 
School  of  Psychiatry,  embodies  the 
more  positive  part  of  his  larger  criti- 
cal study  of  Sex  Ethics  and  the  Kinscy 
Reports.  In  this  day  of  widespread 
exploitation  and  degradation  of  sexual- 
ity, Dr.  Hiltner  corrects  both  pru- 
rience and  prudishness  with  a  whole- 
some integration  of  Biblical  and  scien- 
tific perspectives.  Surviving  attitudes 
toward  sex  in  our  society — he  denom- 
inates them  the  "child-of-nature,"  "re- 
spectability-restraint," "romantic,"  so- 
phisticated "no-harm,"  "toleration," 
and  "personal-interpersonal"  attitudes 
— he   develops   the    last  as   nearest   to 


the  Biblical  understanding  of  sex. 
Especially  instructive  is  his  delineation 
of  Biblical  views,  with  the  conclusion 
"tliat  in  the  Bible,  sex  is  regarded  as 
created  by  God,  that  man's  body  is 
not  peripheral  to  his  nature,  that  the 
revelation  of  spirit  through  body  is  a 
mystery  and  a  revelation  of  the  depth 
of  human  life,  that  sex  life  itself  is  to 
the  glory  of  God,  and  that  a  merely 
reproductive  view  of  se.x  is  not  bibli- 
cal" (pp.  51f.).  Thus  sex  is  not  an 
enemy  but  rather  an  important  in- 
gredient of  the  Christian  life.  A  brief 
tracing  of  attitudes  toward  sex  in 
Christian  history  brings  out  both  gains 
and  distortions,  and  opens  the  way  for 
Hiltner's  own  constructive  statement 
of  a  modern  Christian  view,  uniting 
Biblical,  historical,  and  scientific  con- 
tributions. A  final  chapter  of  ques- 
tions and  answers  brings  out  practical 
implications.  This  is  a  wise  and  valu- 
able book,  deeply  rooted,  and  at  the 
same  time  fresh  and  down  to  earth. 
It  is  also  effective  communication. 

What  Archeology  Says  about  the 
Bible  is  a  readable,  popular  presenta- 
tion of  some  of  the  illumination  afford- 
ed by  archeology  on  Biblical  times, 
events,  and  literature.  It  should  give 
lay  readers  a  fascinating  and  disarm- 
ing introduction  to  the  methods  and 
findings  of  critical  scholarship.  To  be 
sure,  DeMille  and  Hollywood  could 
not  settle  for  Dr.  Williams'  representa- 
tion of  the  exodus !  But  those  who 
prefer  facts  may  appreciate  his  dis- 
cussion of  the  patriarchs,  the  Hebrew 
sojourn  in  Egypt,  the  exodus  and 
wilderness  journej^ings,  the  History  of 
the  Hebrew  kingdoms,  and  the  Dead 
Sea  Scrolls.  Pastors  will  have  read 
solider  (and  alas  !  less  engaging)  treat- 
ments of  all  of  this,  but  others  may 
enjoy  this  lighter  introduction. — Mc- 
Murry   S.  Richey. 


THE 


DUKE  DIVINITY  SCHOOL 


BULLETIN 


Volume  23 


November,  1958 


Number  3 


A  Prayer  for  Two  Deans 


Almighty  and  eternal  God, 

Who,  through  Thy  Son  Jesus  Christ,  hast  given  unto  us  the  Church 
and  who,  through  Thy  Holy  Spirit,  hast  raised  up  men  to  maintain, 
direct  and  govern  the  Church ; 

We  give  Thee  humhle  and  hearty  thanks  for  Thy  servants,  James 
Cannon  and  Robert  Cushman, 

Whom  Thou  hast  set  in  authority  over  this  school  for  the  preparation 
of  a  holy  and  a  learned  ministry. 

To  one  grant  quietness,  deserved  leisure  and  the  abiding  knowledge 
of  work  well  done  for  Thee ; 

To  the  other  grant  assurance  of  Thy  Call,  vision  for  the  days  ahead 
and  patience  in  the  journey. 

Continue  Thy  blessing  on  our  school,  that  it  may  be  a  blessing  to 
the  Church. 

And  to  Thee  we  shall  ascribe  the  glory,  as  is  most  due, 

in  this  age  and  in  the  age  to  come.  Amen. 


James  T.  Cleland 


Published  in  February,  May,  November,  and  January 

Entered  as  Second-Class  Matter  February  19,  1936,  at  the  Post  Office  at 

Durham,  N.  C,  under  the  Act  of  Ausrust  24,  1912. 


THE 

DUKE  DIVINITY  SCHOOL 

BULLETIN 

Volume  23  November,  1958  Number  3 

Editorial 

This  issue  is  a  vale  atqiie  ave.  If  you  do  not  understand  Latin, 
cheer  up,  we  shall  try  to  make  it  clear  as  we.  and  you,  proceed.  It 
is  a  vah\  a  "farewell."  to  Dean  Cannon,  who  has  relinquished  the 
Deanship.  burdened  with  a  too  great  measure  of  ill  health.  Inside 
you  may  read  the  reaction  of  faculty  and  students  to  his  withdrawal 
from  an  inner  sanctum  which  was  distinguished  by  its  ever-open  door. 
None  of  us  who  were  present  at  the  Dean's  last  chapel  will  forget 
how  he  told  us  that  the  Divinity  School  had  been  his  "life  and  his 
love."  The  Benediction  wall  always  be  remembered  as,  with  a  catch 
in  his  voice,  he  called  down  on  each  of  us  the  blessing  of  his  God  and 
ours.  Dr.  and  Mrs.  Cannon  carry  with  them  our  love,  symbolized  in 
gifts  of  a  Duke  chair  and  jewelry  presented  to  them  by  the  faculty  and 
their  wives  at  a  happy  surprise  party  in  the  Dean's  home. 

Yet,  unlike  Hamlet's  prophecy,  the  rest  is  not  silence.  The  mantle 
of  Cannon  has  fallen  on  Cushman,  Robert  E.  Cushman,  Professor  of 
Systematic  Theology,  a  member  of  the  faculty  since  1945.  To  him 
we  say  avc  which,  being  interpreted,  is  "hail."  You  know  his  ecclesi- 
astical lineage,  his  theological  acumen,  his  classroom  erudition.  He 
brings  to  the  Deanship  a  knowledge  of  our  traditions,  an  understand- 
ing of  his  colleagues,  a  capacity  for  hard  and  long  hours  of  work 
and  a  love  for  the  Church.  Methodist  and  ecumenical. 

So  onward  we  go.  with  a  salute  to  the  past  and  a  rebel  yell  for 
the  future. 


JAMES  CANNON 

Two  Appreciations 

On  October  1,  1958,  James  Cannon  resigned  as  Dean  of  the  Di- 
vinity School.  His  faculty  wishes  to  say  to  him,  "Thank  you.  Well 
done.  Go  with  God's  blessing."  This  paper  is  neither  an  obituary 
nor  a  eulogy ;  as  a  result,  questions  arise  as  to  the  insertion  or  the 
omission  of  multitudinous  detail  in  his  curriculum  vitae.  It  is,  rather, 
a  spontaneous,  though  official,  appreciation ;  therefore,  embarrassment 
arises  lest  we  wear  our  corporate  heart  on  our  departmental  sleeve, 
with  a  maudlin  piece  of  sentimentality  as  the  outcome. 

James  Cannon  was  born  in  Virginia  in  the  Gay  Nineties,  son  of  a 
notable  Southern  churchman,  pupil  of  the  legendary  Sawney  Webb  at 
Bell  Buckle  in  Tennessee,  A.B.  in  1914  of  Trinity  College,  A.M.  of 
Princeton  University  in  1917.  He  had  served  as  editor  of  the  Rich- 
mond Virginian,  business  manager  of  the  Virginia  Christian  Advocate, 
and  Senior  Chaplain  in  France  of  the  First  Division  of  the  American 
Expeditionary  Force  before  he  returned,  with  the  Croix  de  Guerre 
(awarded  for  burying  the  dead  under  enemy  fire),  to  resume  in  1919 
his  long  career  at  Trinity  College.  He  brought  to  that  vocation  aca- 
demic competence,  business  acumen,  and  spiritual  knowledge  of  the 
cure  of  souls.  Then  began  a  multifarious  career  centered  in  his  Alma 
Mater,  ramified  in  all  directions.  Space  would  fail  to  tell  in  detail 
of  classes  taught ;  committees  sat  on,  many  presided  over ;  articles 
written  ;  books  authored ;  further  degrees  taken  (Princeton  Theological 
Seminary:  Th.B.  '25  and  Th.M  '25).  Let  us  move  on  from  Trinity 
College  to  the  new  Divinity  School  of  the  new  Duke  University  and 
try  to  embrace  his  service  here  as  one  of  its  creators  and  sustainers. 
In  1926  he  was  appointed  Ivey  Professor  of  the  History  of  Religions 
and  Missions.  He  taught  a  variety  of  courses,  changing,  adding  to, 
repeatedly  revising  his  offerings — if  not  his  notes.  He  served  on  in- 
numerable committees,  usually  the  key  committees,  often  as  the  chair- 
man, always  as  the  work-horse :  registration,  library,  theses,  Bulletin, 
curriculum,  admissions,  summer  session,  convocation,  M.R.E.  degree. 
Gray  Lectures,  scholarship.  It  has  been  estimated  that  he  served 
on  seventeen  committees  for  a  total  of  one  hundred  twelve  committee- 
years  and  chaired  twelve  committees  for  a  total  of  sixty-one  committee- 
vears.     When  new  committees  were  added,  from  time  to  time,  Dr. 


69 

Cannon  was  an  original  member  of  fifteen  of  them  and  chairman  of 
six.  From  1950  to  1952  he  served  simultaneously  on  ten  committees 
and  was  chairman  of  six.  How  is  this  type  of  person  replaced  ?  He 
was,  de  facto  if  not  dc  jure,  advisor  to  four  deans :  Russell,  Garber, 
Branscomb,  and  Bosley.  It  was  almost  inevitable,  therefore,  when  Dr. 
Bosley  left  the  Divinity  School  for  Evanston  in  1950,  that  James 
Cannon  should  have  moved  by  easy  stages — Chairman  of  the  Faculty, 
1950;  Acting  Dean,  1950-51— to  the  Deanship  in  1951. 

Before  we  seek  to  tell  of  the  years  1951-1958,  let  us  look  beyond 
Duke  at  this  man's  extra-mural  activities.  He  won  his  Phi  Beta 
Kappa  key  and  has  served  as  secretary  of  the  Duke  Chapter  since 
1928.  He  soon  became  delegate  to  regional  and  national  meetings  of 
the  society,  chaired  the  South  Atlantic  District,  and  in  1953  was 
named  Senator  to  the  National  Senate,  one  of  the  twenty-four-member 
policy-making  cabinet.  He  wrote  articles  for  missionary  journals 
and  was  advisory  editor  of  The  Muslim  World  from  1947  to  1955. 
He  penned  The  History  of  Southern  Methodist  Missions  in  1926  and, 
with  Dr.  H.  E.  Spence,  co-authored  A  Guide  to  the  Study  of  the 
English  Bible,  which  was  textbook  for  "Freshman  Bible"  in  the 
early  years.  He  served  the  church  he  loved  on  its  boards  and  at  its 
conferences :  Annual,  Jurisdictional,  and  General.  He  is  currently 
the  President  of  the  Association  of  Methodist  Theological  Schools. 
Many  can  tell  of  his  sleepy,  watchful  pose  through  hours  of  debate 
and  his  canny  reconciliation  of  seemingly  antithetical  resolutions.  He 
moved  from  ministerial  politics  to  ecclesiastical  statesmanship  with 
shrewd,  spiritual  effectiveness.  It  is  not  surprising  that  Birmingham- 
Southern  College  conferred  on  him  the  D.D.  (honoris  causa)  in  1938, 
and  Kentucky  Wesleyan  College  the  honorary  LL.D  in  1956.  He  was 
a  "kenspeckle"  figure,  academically  and  ecclesiastically,  locallv  and 
nationally. 

How  can  we  appraise  his  Deanship?  The  five  members  of  the 
faculty  who  have  prepared  this  paper  have  each  jotted  down  facts  and 
figures  and  phrases  which  pin-point  that  which  to  each  is  specially 
worthy  of  remembrance.  Perhaps  the  best  thing  to  be  done  is  to 
pour  out  their  comments  as  a  thank-offering  to  our  Dean.  He  estab- 
lished the  Divinity  School  on  a  rock  financially;  he  sat,  for  hours  on 
end,  in  his  office,  always  ready  to  see  faculty  and  students,  individually 
and  in  groups ;  he  kept  his  fingers,  his  head,  and  his  heart  on  all  com- 
mittee deliberations  and  often  accepted  findings  over  which  he  himself 
shook  his  head ;  he  developed  contacts  with  the  alumni — the  open- 
house  on  Homecoming  Day,  the  yearly  Seminars  through  the  state. 


70 

the  periodic  reunions ;  he  sponsored  the  Clinic  in  Preaching  and  made 
money  av^ailable  for  its  continuance;  he  improved  the  quahty  of  aca- 
demic work  by  the  creation  of  the  Senior  Seminars,  by  the  extension 
of  the  M.R.E.  degree  to  two  years,  and  by  the  raising  of  standards 
for  admission ;  he  set  afoot  the  improvement  in  the  "plant" :  the  en- 
larged library,  the  refurbishing  of  York  Chapel  with  an  organ  and  a 
carpet  and  a  P.  A.  system,  the  Preaching  Room,  the  Christian  Edu- 
cation Room  ;  he  encouraged  the  Convocation  and  the  Pastors'  School ; 
he  made  available  extra  funds  for  faculty  annuities  and  was  honest 
and  generous  in  faculty  promotions.  Yet  this  sounds  cold;  such  a 
resume  is  of  the  head  rather  than  the  heart.  Therefore,  here  is  a 
catena  of  phrases  which  may  bring  these  dry  bones  to  life :  "his  bird- 
dog  capacity  for  searching  out  and  bringing  back  extra  financial  aid 
for  the  school"  ;  "his  concern  for  faithful  scholarship,  the  intellectual 
love  of  God" ;  "his  emphasis  on  regularity  and  reality  in  the  devotional 
life  of  the  individual  and  the  entire  Divinity  School" ;  "his  calling  a 
spade  a  spade  rather  than  a  silver  spoon  or  a  bloody  shovel" ;  "his 
thoughtful,  pawky,  incisive  public  utterances" ;  "his  confidence  in  his 
faculty  and  his  constant  support  of  them  in  public,  whatever  he  said 
to  each  behind  a  closed  door";  "his  manifold  and  secret  kindnesses 
to  faculty,  staff,  and  students  especially  in  sickness,  crisis,  and  special 
need" ;  "his  fairness  and  equity  in  Summer  School  employment" ; 
"his  generous  heart  beneath  his  abrupt  manner" ;  "his  witty,  even 
caustic,  irony  and  gentle,  steady  prodding"  ;  "his  ability  to  make  lonely 
decisions  and  stand  by  them" ;  "his  ecumenical  love  for  his  colleagues 
and  his  students,  under  God  in  Christ" ;  "his  generous  availability 
and  his  detailed  attention  to  duty."  He  is  the  Divinity  School  be- 
come flesh. 

This  is  the  end  of  an  era.  James  Cannon  is  the  last  active  mem- 
ber of  the  Divinity  School  Faculty  which  dates  back  to  the  founding 
of  the  school  in  1926.  Two  are  with  God ;  three  are  in  retirement ; 
two  are  active  elsewhere.  We  shall  not  forget  that  his  work  as  Dean 
was  accomplished  under  the  constant  handicap  of  ill  health — three 
major  illnesses  in  seven  years — symbolized  by  the  fact  that  the  very 
day  he  was  to  be  installed  as  Dean  he  lay  in  the  Duke  Hospital 
awaiting  surgery.  He  goes  into  retirement  from  the  Deanship  with 
one  major  and  constant  blessing :  Margaret  Wagner  Faw  Cannon,  the 
helpmeet  whom  he  chose  in  1920 ;  the  gracious  First  Lady  of  the 
Divinity  School ;  an  understanding,  hard-working,  effective  daughter 
of  God  and  the  Dean's  good  companion.  We  rejoice  that  she  will 
share  his  well-won  retirement.     To  him  we  say,  "Thank  you,  Sir," 


71 

knowing  that  only  his  reserved  and  disciphned  nature  forbids  him  to 
hear  his  Lord's  "Well  done,  good  and  faithful  servant." 

The  Divinity  School  Faculty 


Today  the  inexorable  processes  of  time  v^ill  take  from  active  service 
among  us  the  man  who  has  done  more  than  anyone  else  to  shape  the 
ministerial  careers  of  each  one  of  us.  Today  the  resignation  of  James 
Cannon  as  Dean  of  the  Divinity  School  becomes  effective. 

At  the  time  of  this  writing  we  do  not  know  who  his  successor  will 
be;  but  that  concern  is  not  uppermost  in  our  minds.  There  will  be 
time  enough  in  the  weeks  ahead  to  face  that  issue  and  to  lay  plans  for 
our  corporate  future.  But  today  our  job  is  to  take  stock  of  an  era 
which  is  coming  to  a  close  in  the  history  of  our  school,  an  era  which 
has  borne  the  peronal  impress  of  James  Cannon  and  has  been  animated 
by  his  utter  devotion  to  the  interests  of  the  Divinity  School. 

He  stood  before  us  in  Chapel  last  week  and  told  us  that  the  Di- 
vinity School  had  been  his  whole  life,  and  the  careers  of  its  alumni 
his  hope  of  earthly  immortality.  As  he  said  those  words,  a  new 
understanding  of  the  man  and  of  his  work  came  to  many  of  us.  Per- 
haps we  had  not  realized  before  the  intensity  of  his  personal  identifi- 
cation with  the  school.  Perhaps  we  had  not  appreciated  before  the 
way  that  his  mind  ranged  over  every  least  detail  of  our  seminary  life 
because  it  was  a  vitally  important  part  of  his  own  life.  Perhaps  we 
liad  not  understood  that  when  he  goaded  us  to  higher  achievement 
it  was  because  he  felt  that  our  achievement  was  his  achievement,  and 
he  could  not  tolerate  poor  performance  in  us  any  more  than  he  could 
in  himself. 

Not  all  of  us,  however,  were  prey  to  such  misunderstanding.  Those 
of  us  who  have  known  hardship  or  tragedy  in  our  Divinity  School 
years  had  good  reason  to  know  him  better.  Ask  the  student  who  has 
lost  a  loved  one,  or  had  a  sick  child  or  suffered  a  financial  reverse.  He 
will  tell  you  of  Dean  Cannon's  warm  and  ready  sympathy,  of  his  un- 
failing generosity  when  help  was  needed.  He  identified  himself  with 
our  troubles  no  less  than  with  our  duties. 

When  we  see  a  man  who  has  so  completely  given  his  life  to  our 
school  coming  to  the  end  of  his  active  service,  we  can  only  feel  regret 
that  this  must  be  and  gratitude  that  his  service  has  been  so  rich. 
There  is  no  other  pledge  we  can  make  him,  and  no  other  that  he 
would  ask  of  us,  than  that  we  shall  make  it  our  special  intention  that 
our  ministry  in  the  Church  of  Christ  shall  be  a  worthy  memorial  to 


72 

his  labors  and  that  we  shall  give  to  the  churches  we  serve  the  same 
sort  of  devotion  that  he  has  given  to  the  Divinity  School. 

This  pledge  we  now  give  him  as  representatives  of  the  student 
body,  with  the  prayer  that  the  Lord,  who  has  given  him  an  under- 
standing heart,  may  bring  our  service  to  as  fine  a  close. 

The  Divinity  School  Student  Body 


HIRAM  EARL  MYERS 

An  Appreciation 

With  the  coming  commencement  of  1958,  another  of  the  tested 
and  true  servants  of  Duke  University  will  lay  down  the  heavy  duties 
of  his  professorship  and  retire  to  private  life.  The  reference  is  to 
Dr.  H.  E.  Myers  who  has  been  associated  with  Trinity  College  and 
Duke  University  for  more  than  forty  years  and  who  has  been  on  its 
teaching  staff  for  more  than  thirty  years.  He  became  a  professor  in 
Trinity  College  in  1926  and  has  been  connected  with  the  institution 
ever  since  that  time.  This  paper  is  an  attempt  to  evaluate  his  services 
and  express  a  proper  appreciation  of  the  same. 

Professor  Myers  was  born  near  Wadesboro,  N.  C,  July  20,  1889. 
He  became  a  member  of  the  Methodist  Church  at  that  place  in  1901 
and  has  been  a  devoted  member  of  that  institution  throughout  the 
years.  Since  he  has  worked  with  the  Church  so  effectively  and  loyally, 
and  since  he  doubtless  contemplates  further  service  to  it,  perhaps  it 
would  be  well  to  trace  his  connection  with  it  as  a  preliminary  to  our 
account  of  his  academic  work.  He  was  fully  ordained  into  the  ministry 
in  1918  and  served  a  number  of  churches  during  a  successful  pastorate. 
These  churches  in  order  and  by  date  follow :  Graham,  N.  C,  1915-17; 
Trinity,  Manchester,  N.  H.,  1917-20;  South  Main,  Sahsbury,  N.  C, 
1920;  City  Road,  Elizabeth  City,  N.  C,  1920-23;  Duke  Memorial, 
Durham,  N.  C,  1923-25.  It  was  from  the  pulpit  of  the  last  named 
church  that  he  was  called  to  become  a  teacher  in  his  Alma  Mater. 
His  popularity  with  that  congregation  is  attested  to  by  the  fact  that 
on  numerous  occasions  he  has  been  called  to  assist  in  marriages, 
funerals  and  other  church  activities.  Dr.  Myers  was  also  a  chaplain 
in  the  armed  services  during  World  War  I. 

Dr.  Myers  was  graduated  from  Trinity  College  in  1915  with  the 
Bachelor  of  Arts   degree.     He   received  the  degree  of  Bachelor  of 


73 

Sacred  Theology  from  the  Boston  University  School  of  Theology 
in  1920,  and  the  degree  of  Master  of  Sacred  Theology  from  that  same 
institution  in  1926.  He  was  awarded  the  honorary  degree  of  Doctor 
of  Divinity  by  Elon  College  in  1950. 

Since  1928,  Professor  Myers  has  been  on  the  staff  of  the  Duke 
Divinity  School.  He  was  for  a  short  time  connected  with  the  De- 
partment of  Homiletics  but  the  greater  part  of  his  work  has  been 
with  the  Department  of  New  Testament.  In  connection  with  that 
department  he  has  taught  courses  and  assisted  in  seminar  work.  He 
has  faithfully  served  on  the  various  committees  to  which  he  was 
appointed  and  has  contributed  much  to  the  general  welfare  and  work 
of  the  school  through  participation  in  faculty  meetings  and  in  other 
ways. 

While  Professor  Myers  has  been  closely  associated  with  the  Di- 
vinity School  throughout  these  years,  his  work  has  been  greatly  limited 
because  of  his  obligations  to  other  phases  of  University  work.  As 
Chairman  of  the  Department  of  Undergraduate  Religion  and  as  Di- 
rector of  Undergraduate  Studies  in  Religion,  he  has  rendered  in- 
estimable service  to  the  University  in  those  capacities.  While  the 
members  of  the  Undergraduate  Department  will  most  likely  give  a 
fuller  account  and  a  more  definite  appraisal  of  his  work,  it  seems  not 
out  of  place  that  we  here  pay  him  a  tribute  for  the  faithful  and  effi- 
cient discharge  of  his  duties  in  that  field.  He  has  carried  out  his  work 
with  clarity  of  thought,  persistence  of  efifort,  devotion  of  spirit  and  with 
carefulness  and  conscientiousness.  Through  the  graciousness  and  gen- 
erosity of  his  wife  and  himself  he  has  built  up  a  remarkable  esprit 
dc  corps  among  the  undergraduate  teachers  and  their  wives  through 
the  incomparable  hospitality  which  they  have  shown  the  group  in  their 
home. 

Mr.  Myers  has  received  many  honors  and  has  been  connected  with 
many  notable  societies  during  his  academic  career.  A  popular  stu- 
dent as  an  undergraduate,  he  was  a  member  of  such  local  fraternities 
as  Tombs,  9019  and  others.  He  is  a  member  of  Phi  Beta  Kappa,  Tau 
Kappa  Alpha  and  Phi  Kappa  Sigma.  He  has  been  an  associate  mem- 
ber of  the  American  School  of  Oriental  Research,  a  member  of  the 
American  Association  of  University  Professors,  the  National  Associa- 
tion of  Biblical  Instructors,  and  the  Society  of  Biblical  Literature  and 
Exegesis.  He  took  an  active  part  and  held  high  office  in  one  or  more 
of  these. 

However,  the  work  of  Hiram  Earl  Myers  cannot  be  circumscribed 
by  the  class  room  and  the  organizations  and  societies  pertaining  to  aca- 


74 

cleniic  work.  It  is  likely  that  he  rendered  almost  an  equal  amount  of 
service  to  the  cause  of  religion  and  education  in  other  fields  than  those 
at  the  University.  It  w^ould  be  almost  impossible  to  evaluate  accu- 
rately the  influence  vi^hich  he  has  exerted  in  his  off-campus  activities. 
He  represented  his  conference  as  a  delegate  to  the  Southeastern 
jurisdictional  Conference  at  one  time.  For  nearly  thirty  years  he 
was  in  charge  of  one  of  the  most  important  phases  of  church  and 
conference  work,  that  of  looking  after  the  candidates  for  the  ministry 
and  striving  to  set  a  high  standard  for  them  and  seeing  to  it  that  they 
lived  up  to  those  standards.  For  many  years  he  was  chairman  of 
one  or  more  of  the  most  important  committees  dealing  with  that  work. 
He  served  as  chairman  of  the  Committee  on  Admissions,  the  Com- 
mittee on  Ministerial  Training,  and  the  Committee  on  Ministerial 
Efificiency.  He  has  also  served  his  church  in  less  prominent  and  more 
limited  ways  such  as  preaching,  teaching  in  training  schools  and 
Sunday  schools  and  helping  in  other  capacities. 

His  influence  on  the  University  campus  has  been  inestimable.  He 
has  been  the  confidant  of  countless  students,  both  boys  and  girls,  who 
wanted  to  tell  their  troubles  to  a  sympathetic  and  understanding  older 
person.  For  many  years  he  served  effectively  and  in  an  inspiring 
manner  at  the  lectern  in  the  University  Chapel,  both  at  the  regular 
Sunday  morning  services  and  upon  special  occasions.  His  talented 
and  lovely  wife,  Miss  Rosa,  has  also  added  much  to  the  happiness 
of  the  community  through  her  marvelous  participation  in  the  work  of 
the  choir.  Such  a  combination  of  voice  and  soul  as  hers  is  rarely 
found. 

Theologically  speaking,  we  would  not  suggest  that  Professor 
Myers  has  done  works  of  supererogation,  since  his  Church  in  its 
Articles  of  Faith  has  declared  such  a  claim  to  smack  of  arrogance 
and  impiety.  But  certainly  he  has  done  an  immeasurable  amount  of 
excellent  work  which  was  not  necessarily  a  part  of  his  obligation,  and 
therefore  beyond  the  call  of  duty,  call  it  supererogation  or  what  you 
will. 

The  entire  community  will  miss  Hiram  Earl  Myers  when  he  leaves 
it.  It  will  miss  his  unexcelled  decorum,  his  smiling  serenity,  his 
courteous  considerateness,  his  daily  example  of  a  dependable,  devoted 
and  consecrated  Christian  Gentleman.  The  best  wishes  of  the  Divinity 
School,  as  well  as  the  good  wishes  of  the  entire  University  community 
will  go  with  him  as  he  continues  his  ministry  of  spreading  gladness 
and  goodness  among  his  fellowmen. 

The  Divinity  School  Faculty 


The  Corporate  Life 

X.    THE  DUKE  DIVINITY 
SCHOOL  SEMINAR 

In  true  Methodist  tradition,  the  Divinity  School  has  developed  an 
itinerant  Seminar  to  serve  its  itinerant  alumni.  These  annual  Semi- 
nars over  the  past  ten  years  have  traveled  about  4,000  miles,  and  have 
been  held  in  thirteen  North  Carolina  cities.  During  the  decade  two 
thousand  ministers  have  registered  for  serious  study  through  lecture 
and  discussion.  Each  minister  who  has  attended  every  year  has 
received  the  equivalent  of  a  standard  course  in  the  Divinity  School 
for  a  full  semester.  Thus  do  our  persistent  mutual  efforts  add  up  to  a 
significant  result  on  the  tenth  anniversary  of  the  Seminars. 

The  Duke  Divinity  School  Seminar  "refreshers"  for  ministers 
were  inaugurated  in  February,  1949,  with  two-day  sessions  in  Char- 
lotte and  Kinston.  From  the  beginning,  it  was. proposed  that  the 
Seminar  would  travel  to  certain  centers  in  each  Methodist  conference 
of  our  state  rather  than  expect  the  ministers  to  journey  to  Durham. 
Further,  the  plan  was  to  arrange  a  program  long  enough  to  offer 
substantial  opportunity  for  study  and  yet  short  enough  to  enable 
a  minister  to  break  away  from  his  pastoral  duties.  The  program  in 
each  Seminar  has  been  designed  to  be  intensive  enough  to  justify 
attendance  and  also  sufficiently  relaxed  to  permit  individual  response 
and  participation. 

The  original  idea  for  such  a  Seminar  had  its  beginning  in  the 
Charlotte  district,  where  Superintendent  Edgar  Nease  had  held  an 
annual  meeting  of  the  Methodist  ministers.  Our  former  Dean,  Dr. 
Harold  A.  Bosley,  added  to  this  idea  the  further  thought  that  our 
Divinity  School  might  well  continue  to  serve  its  graduates  through 
an  extension  program  that  would  stimulate  and  inform  their  minds 
amidst  the  pressures  of  the  "active  ministry."  The  committee  ap- 
pointed by  Dean  Bosley  sought  to  devise  a  program  different  from 
the  many  others  available.  The  need  was  not  for  another  Convoca- 
cation,  another  Pastors'  School,  another  Conference,  another  Forum, 
another  Practicum,  another  "inspirational"  meeting,  or  even  another 
classroom  session. 

The  plan  that  emerged  was  of  distinctive  format  and  function.     It 


76 

was  decided  to  emphasize  the  intellectual,  the  fundamental,  the  central, 
and  the  spiritual  factors  of  ministerial  life  and  leadership.  Participa- 
tion would  be  expected  on  the  level  of  the  post-graduate  and  the 
minister  of  mature  experience.  The  aim  would  be  to  establish  primary 
principles  relating  to  the  subject,  while  leaving  to  each  member  the 
explicit  application  or  action.  To  accomplish  this,  two  or  three  spe- 
cialists, of  eminent  qualification  for  the  subject  in  hand,  would  be  in- 
vited as  leaders  in  the  Seminar  to  present  basic  lectures  and  to  dis- 
cuss ideas  with  all  Seminar  members.  The  purpose  of  lecture  and 
discussion  was  to  consider,  not  the  practical  aspects  of  contemporary 
social  problems  and  their  possible  solutions  but,  rather,  the  essential 
principles  and  attitudes  fundamental  to  a  Christian  approach  and 
understanding. 

An  important  feature  of  the  plan  was  the  generous  time  allotted  for 
free  discussion.  In  addition,  in  order  to  stimulate  the  fullest  develop- 
ment of  ideas  it  was  arranged  that  all  registrants  could  take  meals 
together  during  the  two  days,  and  .so  spend  intervals  together  in  in- 
formal groups. 

In  selecting  the  leadership  for  each  Seminar,  the  Committee  has 
sought  authorities  known  for  their  different  approaches  and  emphases. 
For  example,  one  leader  may  be  an  academician  with  specialized 
knowledge  of  biblical  and  historical  sources,  whereas  another  leader 
may  be  expected  to  develop  theological  or  philosophical  interpreta- 
tion in  broad  perspective.  Again,  one  leader  may  know  the  historical 
background  and  another  the  contemporary  experience  in  an  assigned 
area  of  study.  The  leadership  has  included  each  year  one  or  two 
visiting  authorities  with  one  or  two  members  of  our  own  theo- 
logical faculty.  Subjects  have  ranged  across  the  many  specialized 
disciplines,  such  as  the  Christian  faith,  the  authority  of  the  Bible,  the 
nature  of  the  Church,  the  mission  of  the  Church,  the  character  of  the 
Christian  ministry,  the  quality  of  worship,  and  the  objective  of  educa- 
tion in  the  Church.  Each  Seminar  has  been  productive  of  new  sub- 
jects, and  members  have  contributed  to  a  reserve  of  topics  for  future 
programs. 

In  addition  to  the  major  themes,  the  programs  of  the  past  decade 
have  included  a  variety  of  supporting  features.  At  times  the  ministers 
have  listened  while  lay  panels  discussed  the  subject  before  them. 
Relevant  archeological  operations  have  been  reproduced  on  the  screen. 
Reviews  of  selected  books  have  been  given  by  leaders  and  by  members 
themselves.     When  the  subject  of  worship  was  considered,  the  litur- 


17 

gical  Order  of  St.  Luke  was  presented  and  also  a  "model"  service  was 
"casually"  included  in  the  program. 

Although  the  Seminars  were  lirst  conceived  as  a  service  to  our 
alumni,  they  are  not  thought  of  as  limited  to  Duke  graduates  or  to 
Methodists  or  to  the  North  Carolinians.  It  is  gratifying  to  report 
that  at  least  a  minority  attending  may  drive  across  state  lines  or  may 
be  members  of  other  denominations.  Concei\ably,  the  plan  might  be 
expanded  to  hold  such  Seminars  in  neighboring  states  if  time  and 
funds  were  available.  A  gift  of  $30,000  for  endowment  or  a  "living 
endowment"  of  $1200  annually  would  support  such  a  Seminar.  The 
Divinity  School  has  been  able  to  offer  this  service  in  North  Carolina 
with  the  support  of  the  James  A.  Gray  Fund.  The  hospitality  of  each 
host  church  has  meant  both  cordiality  and  economy  for  the  ministers 
attending. 

A  new  decade  for  the  Seminars  will  begin  next  January,  in  Lexing- 
ton on  January  19-20  and  in  Rocky  Mount  on  January  22-23.  It  is 
proposed  to  study  "The  Church's  Response  to  the  Problems  of  Racial 
and  International  Relations."  The  objective  is  to  assess  the  position 
and  responsibility  of  the  Church  relevant  to  these  issues,  through  a 
discussion  of  the  basic  Christian  principles  for  which  the  Church 
stands  and  the  obligation  of  the  Church  to  her  members  and  to  so- 
ciety. The  leaders  will  be  Dr.  Creighton  Lacy,  Associate  Professor  of 
Missions  and  Social  Ethics  in  the  Divinity  School  of  Duke  University ; 
Dr.  Merrimon  Cuninggim,  Dean  of  Perkins  School  of  Theology  at 
Southern  Methodist  University ;  and  Dr.  Kyle  E.  Haselden,  minister 
of  the  Temple  Baptist  Church  in  Charleston,  West  Virginia.  Dr. 
Haselden  was  the  1958  Rauschenbusch  Lecturer  at  the  Colgate 
Rochester  Convocation  last  spring,  where  he  spoke  on  "The  Racial 
Problem  in  Christian  Perspective."  Announcement  has  previously 
been  made  that  Dr.  Theodore  A.  Gill,  Associate  Editor  of  The  Chris- 
tian Century,  had  agreed  to  participate  ;  however,  his  election  as  Presi- 
dent of  San  Francisco  Theological  Seminary  precludes  this  possibility. 


The  Dean's  Desk 

The  Bulletin  Committee  has  asked  me  to  write  this  last  message  to 
the  alumni  and  I  am  pleased  to  respond  to  this  invitation. 

I  resigned  as  Dean  of  the  Divinity  School  because  of  continued 
poor  health.  During  my  eight  years  as  head  of  the  Divinity  School  I 
have  had  three  major  illnesses.     In  Feliruary  and  March  of  this  year 


78 

I  was  out  of  the  office  for  eight  weeks,  six  of  them  spent  in  Duke 
Hospital.  In  July  I  had  a  flare-up  of  some  undetermined  nature. 
After  consultation  with  President  Edens  and  on  the  advice  of  my 
physicians,  friends,  and  Mrs.  Cannon  it  was  agreed  that  I  should 
resign  as  dean  and  commit  the  responsibilities  of  the  office  to  younger 
and  stronger  hands.  I  take  pleasure  in  commending  to  the  Alumni 
and  friends  of  the  school  my  friend  and  colleague,  Dr.  Robert  E. 
Cushman,  who  has  been  Professor  of  Christian  Theology  since  1945. 
"God  save  the  King," 

My  life  and  love  for  thirty-two  years  has  been  the  Divinity  School. 
I  have  "belonged"  to  Trinity  College  and  Duke  University  since  1910 
when  I  entered  as  a  freshman.  I  have  been  on  the  faculty  for  thirty- 
nine  years.  I  was  one  of  the  original  members  of  the  Divinity  School 
faculty  which  was  organized  in  1926  as  a  graduate-professional  school 
and  was  especially  designated  by  Mr.  James  B.  Duke  in  his  Indenture 
as  one  of  the  first  of  his  interests. 

Such  earthly  immortality  as  I  have  must  come  through  the  lives 
of  thousands  of  persons  whose  lives  I  have  touched  as  teacher  and 
administrator.  Their  achievements  are  in  a  way  my  own  achieve- 
ments and  through  the  Bulletin,  of  which  I  was  the  first  editor  (for 
ten  years),  it  has  been  possible  to  keep  in  touch  with  the  Alumni. 

I  shall  continue  in  some  minor  capacity  as  a  member  of  the  teach- 
ing stafT  until  my  compulsory  retirement  in  1962. 

I  send  my  affectionate  regards  and  best  wishes  for  happy  lives  and 
satisfying  careers  to  all  of  you.     God  bless  you  all. 

James  Cannon 


The  committee  in  charge  of  the  Divinity  School  Bulletin  has  asked 
me  to  address  a  few  words  to  the  alumni  and  friends  of  Duke  Uni- 
versity Divinity  School.  I  am  glad  to  accept  this  invitation  as  an 
opportunity  to  express  my  gratitude  to  a  great  number  of  you  who 
have  lately  written  me  words  of  encouragement,  support,  and  confi- 
dence as  I  have  taken  up  my  new  responsibilities.  Because  of  press 
of  business  I  shall  probably  not  be  able,  as  I  should  like,  to  respond 
to  each  letter  individually ;  but  to  all  of  you,  especially  to  my  own 
students  whose  good  wishes  and  expressed  devotion  not  only  move 
but  support  me,  I  desire  to  say  my  deepest  thanks.  To  you  also  I 
may  say  that  it  is  both  my  hope  and  intention  that  I  shall  not  alto- 
gether abandon  the  classroom.  I  have  no  hesitancy  in  adding  that 
the  invitation  to  accept  the  deanship  brought  with  it,  and  however 


79 

haltingly,  the  reluctant  awareness  of  vocation  that  I  could  not  finally 
deny  or  evade.     I  am  humbled,  as  I  am  honored,  by  the  rallying  of 
the  faculty  who,  corporately,  have  engaged  this  turn  of  events  with 
a  remarkable  display  of  the  Christian  virtues :  of  faith,  believing  where 
it  cannot  prove;  of  hope  that  knows  we  are  not  sufficient  of  ourselves 
but  our  sufficiency  is  from  God ;  of  love  that  suffereth  long  and  is  kind. 
The  Divinity  School  has  had  remarkable  development  in  its  brief 
thirty  years.     It  has  gained  recognition  across  the  country  for  leader- 
ship  in   theological   education  of  ministers   and  for  its  program  of 
graduate  studies.  The  insight  and  indefatigable  devotion  of  our  pred- 
ecessors,   faculty   and   deans — and    I    think   especially   of   our   Dean 
Cannon— has,  under  God,  made  this  achievement  possible.     But  we 
have  not  attained ;  therefore  we  press  on.    There  is  nothing  about  the 
School  save  its  love  to  God,  its  service  to  the  Church,  its  commitment 
to  high  standards  of  scholarship  and  churchmanship  that  deserves  to 
be  unchanging.    All  else  is  only  instrumental  and  actually  more  or  less 
serviceable  to  these  controlling  concerns.    Therefore  as  I,  in  colleague- 
ship  with  the  faculty,  prepare  for  the  future,  I  invite  the  criticism,  the 
support,  and  also  the  patience  of  you.  our  alumni  and  friends. 

Robert  E.  Cushman 


The  Bulletin  Board 

There  is  such  a  plethora  of  news  for  this  section  of  the  Bulletin 
that  the  "notices"  have  been  deprived  of  almost  all  human  interest 
and  are,  for  the  most  part,  merely  tabulated  in  capsule  form. 

:(;      ^      ^      ^ 

The  Divinity  School  Class  of  1948  held  a  precedent-setting  Tenth 
Year  Reunion  at  the  1958  Commencement.  Regional  alumni  meet- 
ings have  also  been  held  in  Richmond,  Virginia,  June  11,  and  in 
Birmingham,  Alabama,  September  10.  Plans  are  evolving  for  more 
class  reunions  at  the  next  Commencement:  the  Silver  Anniversary 
of  the  Class  of  '34;  and  the  consecutive  Classes  of  '41,  '42,  and  '43, 
along  with  the  Tenth  Year  Class,  '49. 

The  Lilly  Endowment  Research  Program  in  Christianity  and  Pol- 
itics brought  together  the  Department  of  Christian  Ethics  of  the 
Divinity    School    and   the    Department    of    Political    Science    in    the 


80 

University  for  a  five-week  seminar  in  June  and  July,  with  Pro- 
fessor Waldo  Beach  representing  the  Divinity  School.  The  seminar 
was  attended  by  eight  scholars  in  theology  and  political  science. 

The  Clinic  in  Preaching  was  held  again  in  the  Divinity  School, 
July  7-18.  Eighteen  ministers  (double  the  number  of  last  year)  at- 
tended. The  faculty  comprised  Professors  James  T.  Cleland  and 
John  W.  Carlton  of  Duke,  Professor  John  Bright  of  Union  Theolog- 
ical Seminary  in  Richmond,  and  Dr.  Van  Bogard  Dunn  of  Jackson, 
Tennessee.  The  third  Clinic  in  Preaching  will  be  held  at  Duke,  July 
6-17,  1959.  If  you  are  interested  in  attending,  let  Professor  Cleland 
know  at  once. 

The  Tenth  Annual  Approved  Supply  Pastors'  School  was  held 
here  July  15-August  8,  with  an  enrollment  of  222  students.  Under 
the  direction  of  Professor  W.  A.  Kale  and  a  stafif  of  fourteen  in- 
structors, the  Introductory  Studies  and  the  Studies  for  the  Second 
and  Fourth  Years  were  offered.  The  following  instructors  taught 
the  courses  of  the  school :  Carl  Anderson,  Hugh  Anderson,  C.  D. 
Barclift,  John  W.  Carlton,  Paul  Carruth,  Leon  Couch,  Robert  E. 
Cushman,  Boyd  Daniels,  Creighton  Lacy,  William  R.  Locke,  Clyde 
Alanschreck,  Ray  Retry,  J.  H.  Phillips,  and  John  Rudin. 

Another  successful  Convocation  was  held  during  the  week  of 
August  4-7,  under  the  direction  of  Professor  Kale.  It  ran  concurrent- 
ly with  the  final  week  of  the  Approved  Supply  Pastors'  School.  The 
preacher  was  Dr.  George  A.  Fallon  of  Cleveland,  Ohio.  Featured 
lecturers  were  Professors  James  Wood  of  Edinburgh,  Scotland ;  Low- 
ell B.  Hazzard  of  Wesley  Theological  Seminary ;  Don  L.  Calame  of 
Chicago ;  and  Robert  E.  Cushman  and  A.  J.  Walton  of  Duke. 

*  *  *  * 

The  alumni  should  be  apprised  of  the  outstanding  work  of  our 
librarian,  Mr.  Don  Michael  Farris,  under  whose  leadership  the  Divin- 
ity School  library  has  more  than  doubled  since  1950.  He  represented 
the  University  at  the  Twelfth  Annual  Conference  of  the  American 
Theological  Library  Association,  which  met  at  the  Boston  University 
School  of  Theology,  Massachusetts,  June  18-20,  1958.  He  was  re- 
elected for  a  three-year  term  as  Editor  of  the  Association's  Neivsletter, 
a  position  which  he  has  held  since  the  founding  of  the  publication  in 
1953.  During  the  past  two  years  Mr.  Farris  has  served  as  chairman 
of  a  five-person  committee  to  prepare  a  new  edition  of  Aids  to  a 
Thcohgicol  School  Library.  This  \olume,  consisting  of  basic  lists  of 
theological  reference  l)ooks  and  theological  periodicals  and  a  section 
of  questionnaires  for  library  evaluation,  is  published  by  the  American 


81 

Association  of  Theological  Schools  as  an  aid  to  schools  seeking  aca- 
demic accreditation  or  planning  to  improve  their  libraries  after  re- 
ceiving accreditation. 

^     i^      ^      ifi 

Among  outstanding  visitors  to  our  campus  was  Sir  Hector  Hether- 
ington,  Principal  and  Vice-Chancellor  of  Glasgow  University,  who 
addressed  the  Divinity  School  Faculty  on  Monday,  September  8, 
on  the  recent  consultations  by  the  Church  of  Scotland  and  the  Church 
of  England  regarding  a  closer  relationship.  He  was  not  enthusiastic 
about  any  possibility  of  success. 

The  Reverend  John  Marsh,  Principal  of  Mansfield  College,  Ox- 
ford University,  delivered  the  ninth  series  of  the  Gray  Lectures  in  the 
Divinity  School,  October  27-29.  His  general  subject  was  "The  Gospel 
through  the  Gospels."  The  question  as  to  whether  the  subsequent 
Gray  Lectures  will  be  a  feature  of  the  Divinity  School  Convocation 
or  a  part  of  the  regular  academic  calendar  of  the  Divinity  School  is 
still  a  matter  of  debate. 

^     ;ic     ^     sjc 

Time  would  fail  to  tell  of  Beach  and  Foster,  of  Brownlee  and  Lacy, 
of  Dicks  and  Walton  and  almost  all  others  of  the  faculty  who,  through 
faith,  preached  Baccalaureate  sermons ;  delivered  Commencement 
Addresses;  read  scholarly  papers  to  scholarly  associates;  taught  in 
Pastors'  Schools,  Mission  Institutes,  Theological  Workshops  and 
Chaplains'  Retreats  ;  addressed  congregations  in  the  pew  and  at  church 
suppers.  They  continue  to  do  research,  to  write  articles  and  to  spread 
the  news  of  the  Kingdom  in  Duke  to  the  world. 


Book  Reviews 

I.    Faculty  philosophers  of  the  '50's,  Wittgenstem 

Therapeia:  Plato's  Conception  of  Phi-  ^"d   Heidegger,   should   think  of  their 

losophv.    Robert  E.  Cushman,  North  task  as  a  kind  of  therapy. 

Carolina  Press.     1958.     xxii,  322  pp.  I"   this    settnig   Professor    Cushman 


$6.00. 


has  entered  the  lists  with  a  book  en- 
titled Therapeia,  a  new  analysis  of 
In  an  age  when  health  is  said  to  be  that  philosopher  to  whom,  as  White- 
threatened  by  nuclear  fall-out,  the  loss  head  remarked,  the  whole  of  western 
of  Being,  linguistic  confusion,  outer-  philosophy  is  but  a  footnote — showing 
directedness  and  insanity,  it  is  not  sur-  again  that  the  newest  thing  is  in  fact 
prising  that — different  as  they  are  from  the  oldest, 
one  another — the  two  most  influential  For,  to  put  the  matter  simply,  Cush- 


82 


man  is  not  only  giving  us  the  fruit 
of  his  twenty  years  of  Platonic  studies  ; 
he  is  allowing  us  to  eavesdrop  on  the 
highly  personal  and  scholarly  dialogue 
which  he  has  been  having  with  modern 
philosophy  since  Kant's  first  Critique 
and  with  the  misinterpreters  of  Plato's 
thought  which  this  philosophy  has  pro- 
duced. It  is  clearly  the  author's  pur- 
pose to  persuade  us  not  merely  that 
in  face  of  quite  different  views  Plato's 
dominant  interest  in  philosophia  was 
soteriological ;  nor  even  just  that  in 
this  matter  Plato  was  in  the  right ; 
but  chiefly  that  much  that  is  amiss  on 
the  contemporary  human  scene  is  the 
result  of  an  unconscious  surrender  to 
the  modern  view  of  philosophy  as  the 
servant  of  a  merely  scientific  and  other- 
directed  curiosity. 

In  this  regard,  the  sheer  weight  of 
scholarly  impedimenta  and  erudition 
borne  by  this  book  may  mislead.  Cush- 
man,  no  doubt  of  it,  has  given  us  an 
exciting  piece  of  scholarship.  But  he 
always  writes  about  Plato  under  the 
pressure  of  an  urgent  personal  con- 
cern with  the  problems  posed  for  philo- 
sophical anthropology  and  theology  by 
the  legacy  of  post-critical  thought. 
He  has  read  his  Plato  with  the  eyes 
of  his — and  our  own — sense  of  the 
absence  of  Being. 

That  Cushman  had  this  intention  is 
made  clear  by  his  introduction.  He 
is  not  doing  the  purely  scholarly,  exe- 
getical  job.  He  is  participating  in  a 
living  contemporary  debate — fully  sen- 
sitive to  the  anti-metaphysical  posture 
of  post-Kantian  thought.  Yet — just 
because  he  has  given  us  so  much,  we 
are  led  to  wish  that  he  had  given  us 
even  more,  for,  except  in  the  intro- 
duction, he  seldom  addresses  himself 
explicitly  to  the  modern  adversaries 
whom  he  so  obviously  has  had  in  mind. 

The  result  is  that  what  is  a  very 
powerful  attack  upon  certain  motifs 
in  contemporary  philosophizing  does 
not  become  explicitly  so  often  enough. 
This  does  not  so  much  take  the  cut- 
ting edge  off  his  apologetic  as  in- 
.sulate  it  against  those  from  whom  he 
should  draw  blood.  A  willingness  to 
frame  some  qi  /the  central  issues  in 
language  which  has  to  a  large  extent 


become  unintelligible  to  the  very  ones 
who  ought  most  to  hear  what  he  is 
saying  also  contributes,  I  think,  to  this 
blunting. 

But  then  I  am  being  captious,  as  is 
a  reviewer's  wont :  descril)ing  a  book 
that  ought  to  be  written  instead  of 
evaluating  the  one  that  has  been.  For 
this  latter  one,  we  can  only  express 
gratitude  and  not  a  little  amazement. 

What  may  we  then  say  is  Cushman's 
own  main  point  ?  I  believe  it  is  this  : 
It  is  in  man's  distinctively  human  ac- 
tivity of  seeking  meaning  in  the  world 
of  things  that  we  encounter  the  Reality 
behind  all  things.  A  man  (and  a  whole 
culture)  who  has  his  interest  ab- 
sorbed by  a  purely  scientific  curiosity 
about  the  world  of  things  (whether 
empirical  things  or  concepts)  and 
whose  imagination  is  structured  and 
hence  dominated  by  concepts  appropri- 
ate to  that  world — even  indeed  to  the 
point  of  thinking  of  himself  and  oj 
his  ozvn  thinking  in  these  terms — has 
become  radically  estranged  from  him- 
self as  man  and  therefore  from  the  root 
of  all  things.  Such  being  the  case, 
nothing  less  than  a  complete  conver- 
sion will  enable  a  man  to  see  all  things, 
including  his  own  seeing,  in  relation 
to  the  Good  (the  ground  of  Being, 
God).  Here  a  kind  of  logo-therapy — 
dialectic  which  leads  us  by  means  of 
language  to  a  direct  encounter  with 
what  lies  beyond  the  limits  of  all  lan- 
guage, and  which  is  therefore  neither 
a  thing  nor  in  the  world,  nor,  strictly 
speaking,  utterable — is  the  only  human 
resource. 

By  having  written  this  splendid  book, 
Professor  Cushman  has  put  himself 
under  obligation  to  us  !  Now  he  must 
write  a  sequel  in  which  he,  as  did  his 
master,  Plato,  joins  the  issue  of  the 
day  explicitly  and  with  his  own  voice. 
— William  H.  Poteat  (The  Epi.scopal 
Seminary  of  the   Southwest). 

II.   General 

A  Companion  to  the  Bible.  Edited 
by  J.-J.  Von  Allmen.  Oxford.  1958. 
479  pp.     $6.00. 

Originally  published  as  J'ocabulaire 
Bibliquc,  this  book  has  been  translated 
from    the    French    by    a    battery    of 


« 


83 


British  theologians  for  the  good  of  our 
souls.  Its  theological  point  of  view  is 
that  sometimes  called  continental  or 
neo-orthodox,  the  authors  heing  French 
and  Swiss  Protestants.  The  book  is 
arranged  in  dictionary  form,  but  is  not 
a  Bible  dictionary  of  conventional  type. 
Instead,  it  takes  up  in  alphabetical 
order  only  Biblical  words  and  concepts 
considered  by  the  authors  to  be  of 
theological  significance,  discussing  these 
more  fully  than  a  dictionary  could. 
Thus  we  have  before  us  a  sort  of 
small  encyclopedia  of  biblical  theology. 

Some  of  the  more  significant  ar- 
ticles are  those  on  Baptism,  Church, 
Covenant,  Cross,  God,  Israel,  Jesus, 
Ministry,  Prayer,  Revelation,  Salva- 
tion, Sin,  Wisdom,  and  Word.  Since 
space  is  limited,  perhaps  a  few  words 
about  the  last  can  give  the  flavor  of 
the  book.  The  biblical  notion  of 
"Word"  is  far  broader  and  deeper 
than  any  occidental  use  of  the  term. 
"The  Word  of  God"  is  of  central  im- 
portance. It  is  not  just  an  utterance; 
it  is  an  act.  God  acts  by  His  Word 
and  speaks  by  His  action.  The  Word 
is  powerful  and  creative.  In  the  New 
Testament  it  is  made  flesh  with  creative 
and  soteriological  force.  The  preaching 
of  the  Word  in  apostolic  times  is  more 
than  utterance ;  the  whole  life  of  the 
Church  is  the  true  preaching  of  the 
Word.  Scripture  is  not  just  words, 
but  words  inserted  into  deeds,  consti- 
tuting history,  a  special  kind  of  history, 
salvation-h  i  s  t  o  r  y  (  Heilsgeschichte) , 
culminating  in  the  incarnation  of  the 
Word. 

This  emphasis  on  the  theological 
meaning  of  Scripture  will  give  most 
American  readers  a  somewhat  new  ex- 
perience, probably  a  rewarding  one. 

— W.    F.    Stinespring 

The  lUnminatcd  Book:  Its  History  and 
Production.  David  Diringer.  Philo- 
sophical Library.  1958.  524  pp.  of 
text.    Over  250  pp.  of  plates.    $25.00. 

Why  bother  to  review  a  book  so 
obviously  out  of  the  price  range  of 
Bulletin  purchasers?  Mainly,  because 
all  of  us  need  to   know   about  classic 


reference  works  basic  to  our  Christian 
heritage. 

Virtually  all  aspects  of  book  paint- 
ing and  beautification  from  the  be- 
ginning to  the  Renaissance  are  here 
treated  in  scholarly,  readable  fashion. 
The  profuse  illustrations  show  the  full 
range  of  artistic  genius.  More  im- 
portant still,  they  depict  the  deepest 
concerns  of  the  human  spirit  while  on 
the  daily  rounds  of  the  "common  life." 
Manuscripts,  staggering  in  number  and 
awe-inspiring  in  beauty,  have  been 
authoritatively  assessed,  handsomely 
reproduced,  and  brilliantly  interpreted 
from  the  world's  greatest  libraries, 
museums,  and  galleries.  They  faith- 
fully represent  the  world  views  of  di- 
verse peoples,  and  cultures  :  Egyptian, 
Persian,  Hebrew,  Islamic,  Mozarabic, 
Greek,  Roman,  Byzantine,  Russian, 
Coptic,  Syriac,  Armenian,  Chinese, 
Arabic-Christian,  plus  every  distinc- 
tive development  of  the  Occidental 
world. 

This  is  a  noble  picture  book  of  the 
most  basic  human  ideas  and  the  pro- 
foundest  religious  dedications  drawn 
from  universal  sources.  These  include 
the  Book  of  the  Dead,  Greek  papyri, 
the  Koran,  Oriental  vases,  Vatican 
treasures,  books  of  symbolic  beasts  and 
precious  stones,  ancient  and  medieval 
maps,  Jewish  catacombs,  medieval  and 
scientific  texts,  mosaic  art,  manuals  of 
economics,  law,  and  warfare,  gospel 
and  homily  books,  crusading  chronicles, 
devotional  guide  books,  and  Bibles 
without  number.  Prayer  books,  royal 
genealogies.  Books  of  Hours,  sump- 
tuous calendars,  manuals  on  falconry, 
saints'  lives,  troubadour  laments, 
monastic  treatises,  musical  scores,  and 
many  other  such  works  are  here  repro- 
duced in  relation  to  their  specific  times 
and  meanings. 

No  one  susceptible  to  the  lure  of  Life 
or  Look  could  be  immune  to  the  popu- 
lar appeal  of  this  picture  book  of  book 
pictures.  Here  in  a  fashion  only 
fumblingly  realized  in  our  mass  circu- 
lated pictorials  is  depth  perspective  on 
the  life  of  the  soul  throughout  the  ages. 
Lingering  here  in  the  puzzlement,  joy, 
and  travail  of  earth's  historic  hosts  are 
the  thinly   concealed  clues,   from  ages 


84 


long  departed,  to  what  we,  ourselves, 
mean,  and  are,  and  may  yet  be. 

—Ray  C.  Petry 

Encyclopaedia  of  Religion  and  Re- 
ligions. E.  Royston  Pike.  Merid- 
ian Books.     1958.    406  pp.    $1.95. 

This  giant  paper-back  is  a  real  find 
for  the  minister  or  student  who  has  a 
limited  budget  for  books.  Of  course 
the  cloth  bound  volume  is  available, 
$4.00  more.  First  published  in  Eng- 
land in  1952,  this  a  reliable  reference 
book  by  a  professional  encyclopedist. 
The  articles  are  short  but  packed  with 
information  and  interestingly  pre- 
sented. If  one  wants  to  know  about 
the  Trappists,  Rabbi  Shammai,  Maundy 
Thursday,  Indra,  or  the  Doukhobors, 
he  will  find  at  least  a  short  note  on  the 
topic.  Although  the  material  was  com- 
piled by  Pike  he  has  taken  the  care 
to  have  most  of  the  technical  articles 
checked  by  experts  in  the  relevant 
fields.  This  work  should  be  invaluable 
in  preparing  sermons,  keeping  stray 
information  in  check  or  simply  to  have 
around  to  browse  in.  In  this  connec- 
tion the  reader  should  be  warned  not 
to  let  himself  get  lost  in  rambling 
through  the  items  because  it  will  be 
like  eating  salted  peanuts — it  will  be 
hard  to  stop. — -David  G.   Bradley. 

The  Golden  Bough.  Sir  James  G. 
Frazer.  One  Volume  Abridged  Edi- 
tion. Macmillan.  1958.  864  pp. 
$3.95. 

Most  people  will  have  seen  or  heard 
some  reference  to  The  Golden  Bough. 
It  has  been  one  of  the  singularly  im- 
portant works  of  the  last  hundred  years, 
symbolizing  both  to  scholarship  and  to 
general  culture  the  vast  field  of  the 
scientific  study  of  primitive  religion. 
Having  completed  the  full  work  of 
twelve  volumes  in  1915,  Frazer  him- 
self provided  the  one  volume  abridge- 
ment in  1922.  The  shorter  version 
conveys  in  a  remarkable  way  the  eru- 
dition, the  richness  of  concrete  detail, 
and  the  skillful  style  for  which  the 
work  has  been  renowned.  The  Golden 
Botigh  grew  out  of  an  interest  in  the 
means    of    succession    (by    murder   of 


the  incumbent)  to  the  ancient  priest- 
hood of  Diana  at  Aricia.  But  the 
context  of  the  study  broadened  into 
what  is  still  the  most  exhaustive  ac- 
count ever  compiled  of  magic,  witch- 
craft and  superstition,  with  all  of 
which  the  primordial  roots  of  religion 
are  so  intimately  tangled.  The  new 
printing  is  handsomely  and  substantial- 
ly done.  One  can  hardly  question  that 
864  pages  of  a  true  classic,  in  hard 
cover,  is  a  notable  bargain  at  $3.95. 
— A.    D.    Foster 

A  History  of  Mediei'al  Jewish  Phi- 
losophy. Isaac  Husik.  Published 
jointly  by  Meridian  Books,  Inc.,  and 
the  Jewish  Publication  Society  of 
America.  1958.  466  pp.  $1.95 
(paperback). 

There  is  increasing  awareness  of  the 
integral  role  in  the  Western  tradition 
not  only  of  Jewish  religion,  but  spe- 
cifically of  Jewish  philosophy. 
Through  the  monumental  studies  of 
H.  A.  Wolfson  in  particular,  and 
through  the  expanding  knowledge  of 
the  Middle  Ages  in  general,  it  becomes 
ever  clearer  that  in  the  synthesizing 
of  scriptural  revelation  and  Hellenic 
reason  the  Jewish  (and  the  Muslim) 
thinkers  are  so  involved  with  the 
Christian  that  the  full  grasp  of  any  one 
of  them  must  include  his  relationships 
to  the  others.  For  the  way,  then,  in 
which  they  illuminate  the  whole  proc- 
ess of  our  philosophical-theological 
culture,  as  well  as  for  their  great  in- 
trinsic and  individual  interest,  the 
subjects  treated  by  I.  Husik  in  his 
History  of  Medieval  Jczi'ish  Phi- 
losophy are  of  enduring  importance. 
Ranging  from  Isaac  Israeli  (d.  955) 
through  such  figures  as  Saadia,  Ibn 
Gabirol  (Avicebron),  Judah  Halevi, 
Ibn  Ezra,  the  incomparable  Maimon- 
ides,  Gersonides  and  Crescas  to 
Joseph  Albo  (d.  1444),  the  book  ren- 
ders a  unique  service.  First  published 
in  1916,  it  still  is  the  only  such  history 
available.  Writing  for  the  scholar  and 
the  non-technical  reader,  Husik  man- 
aged to  achieve  a  style  and  pitch  which 
serve  this  dual  objective  admirably. 
The  book  is  to  be  highly  recommended. 
— A.  D.  Foster 


85 


Middle  East  PiUjriiuagc.  R.  Park 
Johnson.  164  pp.  $2.95  (paper 
$1.50). 

The  Lands  Betzveen.  John  S.  Badeau. 
138  pp.  $2.95   (paper  $1.75). 

Nezu  Voices.  Old  Worlds.  Paul  Geren. 
166  pp.  $2.95   (paper  $1.50). 

A  Tool  ill  His  Hand.  Ann  M. 
Harrison.  170  pp.  ^2.75  (paper 
$1.50). 

All  published   hv   Friendshi])    Press, 
1958. 

"Geography,  geology,  pohtics,  and 
religion  are  bound  together  to  make 
the  Middle  East  an  area  that  the  rest 
of  the  world  cannot  safely  ignore,  an 
area  that  is  destined  to  play  an  im- 
portant part  in  the  future  as  it  has 
in  the  past  ages  of  human  history.'" 
This  truism,  and  the  blazing  headlines 
of  recent  months,  should  send  us 
eagerly  on  a  Middle  East  pilgrimage, 
even  though  the  Methodist  Board  of 
Missions  has  limited  work  only  in 
North  Africa  and  Pakistan,  the  distant 
poles  of  this  year's  foreign  mission 
study  field. 

The  basic  text  is  unusually  readable, 
perhaps  because  Dr.  Johnson  left  the 
enormous  assortment  of  facts  con- 
cerning "the  lands  between"  to  a  sepa- 
rate book  by  Dr.  Badeau.  The  reader 
would  profit  from  either — and  probably 
enjoy  either.  But  the  teacher  should 
draw  on  both  and  lean  lieavily  on  the 
adult  guide  by  Y.  Armajani  (50  cents) 
in  order  to  select  and  present  most 
effectively  the  underlying  issues  of  the 
Middle   East. 

The  "new  voices"  represent  a  fasci- 
nating group  of  Near  Eastern  Chris- 
tians, from  dervish  to  diplomat.  Paul 
Geren,  former  government  officer, 
writes  delightfully,  though  too  briefly 
and  superficially,  drawing  a  few  of  his 
tantalizing  profiles  almost  wholly  from 
other  books.  Paul  Harrison,  "the 
desert  doctor  of  Arabia,"  is  one  of 
the  modern  missionary  giants.  As 
such,  he  deserves  a  fuller,  deeper,  and 
more  penetrating  biography  than  this 
vivid  but  simple  travelogue  by  his  wife. 
— C.  Lacy 


The  Nature  of  the  Unity  We  Seek. 
Edited  by  Paul  Minear.  Bethany. 
1958.    304  pp.    $4.00. 

.-i  Guide  to  Christian  Unity.  George 
L.  Hunt.  Betliany.  1958.  96  pp. 
$1.00. 

Christian  Unity  in  North  America:  A 
Symposiuni.  Edited  by  J.  Robert 
Nelson.  Bethany.  1958.  208  pp. 
$3.00. 

Here  is  the  report,  in  trilogy,  of  the 
First  North  American  Faith  and  Or- 
der Study  Conference,  held  at  Oberlin, 
Ohio,  in  September.  1957.  The  official 
program,  addresses  and  statements  are 
brought  together  under  the  conference 
title.  The  Nature  of  the  Unity  Wc 
Seek.  Some  of  the  messages  are  out- 
standing (e.g..  Robert  Calhoun's  paper. 
Bishop  Lilje"s  sermon)  ;  all  of  them 
contain  penetrating  insights  and  pro- 
vocative food  for  thought :  the  section 
reports  carry  greater  impact  because 
of  their  internal  unity  of  structure  and 
subject.  By  and  large,  this  volume 
suffers  from  the  weakness  of  most  con- 
ference reports :  repetitious  speeches 
and  documents  and  outlines  seldom 
convey  the  vitality  and  growth  which 
are  found  in  fellowship  and  in  con- 
versation. 

Hence  the  study  guide,  "to  bring  the 
discussion  of  Christian  unity  down 
from  the  ecclesiastical  stratosphere  to 
the  level  of  general  Christian  concern." 
George  Hunt  has  done  an  incomparable 
job  of  stimulating  thought  and  interest. 
The  questions,  interlarded  with  ex- 
tensive quotations  from  the  conference 
itself,  should  draw  out  the  most  in- 
articulate Christian  willing  to  approach 
this  issue.  Those  who  smugly  con- 
demn other  groups  for  closed  com- 
munion or  adult  baptism  will  be  chal- 
lenged to  inquire  the  meaning  of  their 
own  practices,  to  re-examine  their  own 
racial  and  economic  stratification,  and 
to  formulate  their  own  fundamental 
doctrine  of  the  Church.  Every  com- 
munity which  can  muster  an  ecumeni- 
cal study  group,  for  six  weeks  or 
thirteen,  would  find  this  guide  in- 
valuable. 

In  preparation   for   Oberlin,  and   by 


86 


way  of  follow-up,  an  extensive  array 
of  popular  (and  not-so-popular)  com- 
ments have  been  voiced  or  published. 
Robert  Nelson,  dean  of  Vanderbilt 
School  of  Religion  and  former  secre- 
tary of  the  Faith  and  Order  Depart- 
ment in  the  World  Council  of 
Churches,  has  assembled  the  most  sig- 
nificant of  these  in  a  brief  but  compre- 
hensive volume.  From  The  Christian 
Century,  from  Religion  in  Life,  from 
the  pre-conference  study  groups,  even 
from  some  of  the  staunchest  critics  of 
the  ecumenical  movement,  he  has 
drawn  a  variety  of  perspectives  on  the 
nature  of  the  unity  we  seek.  You 
pastors  at  the  "grass  roots"  must  "take 
it  from  here." — C.  Lacy. 

The  Quest  and  Character  of  a  United 
Church.  Winfred  E.  Garrison. 
Abingdon.     1957.    238  pp.    $3.50. 

Efforts  at  Christian  unity  have  his- 
torically taken  one  or  two  forms,  says 
the  long-time  literary  editor  of  The 
Christian  Century.  "Unity  by  in- 
clusion," the  territorial  church  of  the 
total  population,  dominated  the  think- 
ing and  the  practice  of  Christendom 
from  the  fourth  to  the  eighteenth  cen- 
tury. For  the  past  two  hundred  years, 
especially  in  this  country,  denomina- 
tionalism  has  revived  the  "unity  by 
exclusion"  of  the  Early  Church.  With 
undeviating  historical  evidence.  Gar- 
rison shows  how  each  of  these  systems, 
requiring  conformity  of  doctrine  and 
polity,  has  produced  division  instead  of 
unity,  and  why  they  are  inadequate  for 
today. 

Then,  in  the  closing  chapter,  he  does 
what  few  of  the  recent  ecumenical 
writers  have  done :  he  "lays  his  cards 
on  the  table"  and  "calls  a  spade  a 
spade."  Appealing  for  "a  kind  of 
church  unity  which  could  include  com- 
munions having  the  widest  possible  va- 
riety of  doctrines,  polities,  and  forms 
of  worship  and  individuals  holding  a 
wide  range  of  theological  opinions,"  he 
lists  the  following  specific  require- 
ments :  mutual  love  and  concern,  an 
interchangeable  ministry,  an  inter- 
changeable membership,  varieties  of 
organization  and  structure,  "no  creedal 


or  doctrinal  test  .  .  .  other  than  .  .  . 
the  declaration  'Jesus  is  Lord,'  "  liberty 
and  variety  in  the  use  and  interpreta- 
tion of  the  sacraments,  freedom  in 
forms  of  worship,  and  agencies  of 
cooperation.  In  other  words,  we  can 
have  a  united  church  only  when  we 
are  willing  to  grant  to  all  those  within 
it  the  same  liberty  and  the  same  di- 
versity which  we  claim  for  ourselves. 
This  is  a  stimulating  and  forthright 
contribution  to  the  growing  spate  of 
ecumenical    writing. — C.   Lacy. 

The    Church     Redemptive.       Howard 
Grimes.     Abingdon.     1958.     180  pp. 

$3.50. 

This  is  a  book  long  needed,  to  set 
the  practical  mission  of  the  Church, 
including  Christian  nurture,  in  the 
theological  context  of  the  Church's 
understanding  of  itself  as  the  re- 
demptive fellowship.  Professor  Grimes 
reviews  both  the  divine  nature  and 
mission  of  the  Church,  and  its  human 
character  and  response,  in  terms  of  a 
creative  tension  between  major  themes 
in  current  ecumenical  ecclesiology :  the 
Church  as  the  Body  of  Qirist,  a  divine- 
ly constituted  organism ;  as  the  People 
of  God,  the  community  of  believers 
called  and  covenanting  in  responsibility 
to  God  for  each  other  and  the  world : 
as  the  redemptive  Fellowship  of  the 
Spirit,  participating  in  and  mediating 
the  transforming  koinonia;  withal  as 
the  Laos,  the  whole  membership  under 
Christian  vocation.  A  keynote  of  the 
book  is  the  ecumenical  reminder  of 
"the  profound  difference  between 
simply  using  laymen  to  do  the  work  of 
the  Church  and  the  revolutionary  fact 
of  laymen's  being  the  Church  .  .  .  ." 

The  larger  second  part  of  the  book 
therefore  deals  with  "The  Mission  of 
the  Laity,"  the  responsible  action  in 
the  world  of  the  whole  participating 
membership  of  the  Church  in  its  life 
of  worship,  teaching  and  nurture,  group 
life,  outreach,  leadership  (one  of  Dr. 
Grimes's  specialties),  and  administra- 
tion. The  treatment  of  Christian  nur- 
ture is  especially  noteworthy,  but  so 
is  the  whole  second  part — valuable 
guidance   for   the   Laos,   both   lay   and 


87 


clerical.  Theological  and  (no^  "but"!) 
practical,  the  book  deserves  wide  use, 
beginning  with  this  reviewer's  classes 
and,  we  hope,  with  many  groups  of 
lay  leaders  throughout  the  Church. 

— M.  S.  Richey 

The  Unfinished  Task.  Stephen  Neill. 
Edinburgh  House  and  Lutterworth. 
1957.    238  pp.     12/6. 

"The  pastoral  ministry  as  I  have 
known  it  here  is  not  for  me.  In  fact 
I  don't  even  believe  it  is  Christian. 
.  .  ."  So  wrote  a  keen  and  sensitive 
recent  graduate  of  this  school.  His 
sense  of  frustration  and  disillusionment 
is  reflected  in  low  morale  on  many 
mission  fields.  Delegates  at  the  sixth 
Methodist  Student  Conference  de- 
clared bluntly :  "The  church  as  she 
stands  is  not  worthy  of  our  lives,  but 
the  mission  of  the  church,  obedient  to 
her  Lord,  is  worthy  of  our  lives." 
Whence  the  tragic  chasm  between  the 
eternal  revolutionary  Gospel  and  con- 
temporary conforming  Christianity? 

The  Unfinished  Task  represents  one 
of  the  most  sober  and  realistic  ap- 
praisals of  the  World  Church  to  ap- 
pear in  a  long  while.  Stephen  Neill 
writes  from  intimate  experience  in 
Britain,  in  India,  and  in  the  ecu- 
menical movement.  His  analysis  of 
changing  society  and  cultural  adapta- 
tion reveals  sympathetic  insight.  He 
faces  the  weaknesses  and  failures  of 
the  younger  churches  with  frankness 
and  understanding.  His  suggestions 
for  "frontier  situations  and  flexible 
ministries"  are  thoughtful  and  con- 
vincing, the  more  so  as  coming  from 
an  Anglican  bishop.  And  his  hope  lies 
in  a  "dynamic  witness"  of  "the  dy- 
namic minority."  The  Unfinished  Task 
should  be  faced  by  every  Christian — 
and  vice  versa. 

Lest  this  enthusiastic  praise  be  at- 
tributed solely  to  an  academic  ivory 
tower,  hear  the  words  of  appreciation 
from  a  missionary  on  the  literal  jungle 
frontier  of  the  Church  in  Malaya  :  "If 
you  have  not  read  Bishop  Stephen 
Neill's  The  Unfinished  Task,  go  and 
buy  it  tomorrow.  It  is  a  brilliant  and 
very   true   account   of  our   job   in   the 


world  today."  As  such,  it  speaks  a 
word  of  challenge  even  to  the  pastoral 
ministry  in  the  United  States. — C. 
Lacy. 

The  Christian  Man.     William  Hamil- 
ton.     1956. 

Bclievinq    in    God.       Daniel    Jenkins. 
1956.  ' 

Prayer  and  Personal  Religion.      lohn 
B"  Coburn.    1957. 

A  Faith  for  the  Nations.     Charles  W. 
Forman.     1957. 

Life,  Death,  and  Destiny.      Roger   L. 
Shinn.     1957. 

All   five  published   by   Westminster, 
about  90  pp.  and  $1.00  each. 

Here  are  five  more  of  the  engaging 
new  "Layman's  Theological  Library" 
volumes.  Our  enthusiastic  presenta- 
tion of  the  first  two  (Cornelius  Loew. 
Modern  Rivals  to  Christian  Faith,  and 
Robert  McAfee  Brown.  The  Signifi- 
cance of  the  Church)  has  been  amply 
seconded  since  by  lay  and  student 
readers.  Professor  Brown  of  Union 
Theological  Seminary  is  general  edi- 
tor of  this  series  of  twelve  brief  vol- 
umes covering  major  concerns  of 
Christian  faith  and  life.  The  authors 
are  mostly  younger  theologians  repre- 
senting the  more  tempered,  ecumenical 
outlook  of  the  second  generation  of  the 
contemporary    theological    renaissance. 

The  Christian  Man,  by  the  Colgate- 
Rochester  professor  of  theology  and 
Christian  ethics,  is  not  primarily  an 
abstract  doctrine  about  man,  but  aid 
toward  the  insider's  "new  kind  of  self- 
understanding"  in  the  light  of  faith. 
Dr.  Hamilton  by-passes  the  usual 
Genesis  3  anthropology  of  creature, 
image  of  God,  fall,  and  sin,  in  favor 
of  self-discovery  in  relation  to  Jesus 
Christ.  In  this  relationship  we  ex- 
perience the  double  demand  of  Christ's 
life  and  teachings  and  come  to  know 
our  sin  and  unworthiness.  But  beyond 
demand  is  the  gift  of  forgiveness.  We 
receive  not  virtue  but  a  new  relation- 
ship. As  sinners  still  but  forgiven 
sinners,  we  have  new  perspective  on 
our    decisions,    new    freedom,    a    new 


88 


relation  to  the  norm  of  Christ's  Hfe 
and  teachings.  Our  normal  rhythm  of 
life  becomes :  "contrition,  forgive- 
ness, obedience."  (The  author  stops 
short  of  the  Wesleyan-Augustinian 
theme   of  growth   in   grace.) 

Hamilton  strikingly  employs  one 
aspect  of  human  nature,  sexuality,  to 
illuminate  this  Christian  view  of  man. 
In  his  Biblical  view  the  body  is  not 
chief  instrument  or  source  of  sin  but 
given  by  God  to  be  used  for  Him. 
Thus  Creation — nature,  history,  culture 
— is  good,  to  be  accepted,  worked  with, 
if  possible  transformed  in  service  of 
God.  Man's  dignity  calls  for  our  eth- 
ical concern.  But  we  are  commonly 
tempted  to  use  our  bodies  irresponsibly, 
self-centeredly,  in  a  "fallen"  world :  the 
problems  of  our  sexuality  show  us  the 
falseness  of  human  self-sufficiency,  the 
struggle  between  egoism  and  humility, 
the  continual  need  for  forgiveness,  and 
the  fact  that  man  is  not  fully  man 
without  others  and  God. 

This  is  a  skillful,  sophisticated,  yet 
reverent,  wholesome  job  of  making  the 
riches  of  current  theological  anthro- 
pology relevant  and  significant  to  the 
lay  reader,  with  clarity,  depth,  and 
an  approach  which  really  involves  one 
in  a  search  for  Christian  self-under- 
standing. 

Believing  in  God,  by  an  Engli^h 
Congregational  preacher  who  teacher 
"ecumenical  theology"  at  the  University 
of  Chicago  part  of  each  year,  is  one  of 
the  solider  volumes  of  this  series.  Dr. 
Jenkins  introduces  the  thoughtful  lay- 
men to  a  kind  of  philosophical  theology 
widely  shared  in  current  British  and 
American  thought.  Facing  up  realis- 
tically to  modern  problems  of  religious 
belief,  he  shows  the  inconclusiveness 
of  traditional  theistic  arguments,  ac- 
knowledges serious  obstacles  to  faith, 
and  discusses  the  relation  of  faith  and 
reason.  This  opens  the  way  to  presen- 
tation of  the  Biblical-Christian  testi- 
mony to  the  disclosure  of  the  "ulti- 
mate Power"  of  the  universe  in  Jesus 
Christ,  and  the  implications  of  that 
disclosure.  But  is  this  faith  illusion, 
or  superstition  ?  Sucli  a  question  is 
not    new    but    perennial    for    a    faith 


among  whose  intellectual  fruits  is  a 
self-critical  questioning.  The  faith 
persistently  reasserted  is  no  easy  one, 
liowever :  Christian  believers  may  be 
even  more  sensitive  than  unbelievers  to 
such  problems  as  the  reconciliation  of 
love  and  suffering,  and  the  problem  of 
evil.  Whatever  further  vindication  the 
faith  finds  in  experience,  reflection, 
and  adequacy  for  man's  troubled  ex- 
istence, agnosticism  is  finally  overcome 
not  by  argument  but  by  individual  de- 
cision, and  this  mainly  in  response  to 
authentic  Christian  witness. 

This  book  lacks  the  communicative 
flair  of  some  of  the  others,  and  re- 
quires, though  rewards,  more  reader 
initiative  and  persistence.  But  it  is 
an  honest,  sound,  significant  apologetic, 
clear  of  slipshod  or  sleight-of-hand 
theologizing,  and  worthy  of  commen- 
dation. 

Prayer  ami  Personal  Religion  is  a 
more  practical,  pastoral  book,  some- 
what less  sophisticated  and  less  Prot- 
estant. The  author  is  Dean  of  Trin- 
ity (Episcopal)  Cathedral,  Newark, 
N.  J.  Dr.  Coburn  starts  with  the  be- 
ginner where  he  is,  interprets  prayer 
for  him  as  response  to  God,  shows 
when,  where,  and  how  to  pray,  makes 
prayers  of  adoration,  thanksgiving, 
confession,  intercession,  and  petition 
meaningful,  and  in  another  perspective, 
deals  helpfully  with  prayers  that  are 
thought,  felt,  and  willed.  He  guides 
the  earnest  seeker  to  possible  progress 
in  prayer  through  practicing  God's 
presence,  reading,  prayer  groups,  re- 
treats, and  a  rule  of  life,  towards  a 
mature  personal  religious  life  of  disci- 
plined action,  worship,  and  joyful  ac- 
ceptance  of   suffering. 

Perhaps  love  of  God  is  made  overly 
familiar,  lacking  in  awe ;  and  the 
treatments  of  divine  causality,  inter- 
cession, divine  "promises,"  answers  to 
all  prayers,  refusals,  and  Jesus'  inter- 
cession appear  naive  when  compared 
with  Shinn's  or  Jenkins'  realism.  Yet 
such  a  simple,  clear,  inspiring  book 
may  not  only  guide  but  lead  readers 
to  pray. 

A  Faith  for  the  Nations  is  a  fresh 
approach  to  the  Christian  world  mis- 


89 


sion,  by  a  former  Presbyterian  mis- 
sionary now  teaching  missions  at  Yale. 
In  a  world  "rushing  in  on  us,"  what 
sure  foundation  is  there  for  the  unity 
now  imperative?  Dr.  Forman  finds 
such  human  foundations  as  proximity, 
information,  common  interests,  or 
similarity  uncertain  and  inadequate ; 
the  only  "bedrock  for  human  unity" 
lies  in  the  will  of  God  and  his  self- 
revelation  in  Christ,  which  can  over- 
come human  pride  and  alienation. 
"Christian  faith  sees  most  deeply  the 
unity  of  all  men — unity  by  creation, 
unity  by  commandment,  unity  under 
God's  judgment,  and  unity  in  God's 
love,  which  bring  forth  love  among 
men.  In  such  a  faith  lies  the  fullness 
of  the  world's  unity.  The  Christian 
mission  is  the  expression  of  that  unity" 
(p.  50).  This  does  not  mean  that 
Christianity  will  either  cancel  out  or 
merge  with  other  religions,  or  that 
human  diversity  will  be  reduced  to 
uniformity.  Rather  the  Christian  faith 
and  mission  herald  the  unifying  deed 
of  God  in  Christ,  and  reveal  the  ulti- 
mate unity  of  people  of  all  religions 
and  none. 

Such  a  brief  summary  does  injustice 
to  both  message  and  its  teller's  art. 
If  the  book  were  argument,  it  might 
beg  the  question ;  but  it  is  really  proc- 
lamation of  the  faith.  One  might  ask 
whether  the  author  makes  enough  of 
the  church  as  a  social  movement  me- 
diating the  gospel,  or  whether  he  ex- 
pects the  faith  to  jump  out  of  its  his- 
torical, cultural  skin.  But,  misgivings 
aside,  this  is  a  powerful  summons  to 
our  world  mission. 

Life,  Death,  and  Destiny  is  an  ex- 
traordinarily enlivened  communication 
of  profoundest  considerations,  the  clev- 
erest volume  since  Brown's  and  the 
one  most  likely  to  defy  adequate  sum- 
mary here.  This  is  not  for  lack  of 
devices  to  convey  its  message — italics, 
outlines,  cases,  recapitulations,  dia- 
logues, slang,  a  jazzed-up  style  that 
avoids  losing  the  dignity  of  its  matter. 
That  matter  is  considerable :  this 
Vanderbilt  theology  professor  has  his 
major  work  on  Christian  interpreta- 
tion of  history  lying  iceberg-like  be- 
neath the  surface  of  this  smaller  book. 


Dr.  Shinn  adroitly  involves  his 
reader  in  the  common  human  problem 
of  making  sense  of  life,  with  its  fears 
and  frustrations,  and  of  death,  with  its 
threat  of  incompleteness,  and  of  what- 
ever is  beyond  history  to  give  meaning 
to  the  history  which  involves  us.  The 
clue  to  history  for  the  Christian  is  in 
the  career  of  Christ :  "The  Christian 
moves  from  faith  in  Christ  to  a  testi- 
mony about  the  whole  nature  of  God's 
dealings  with  men  in  life  and  in  death" 
(p.  27).  The  meaning  and  validity 
of  that  testimony  are  the  message  of 
this  book.  We  may  resort  to  lesser 
faiths,  "Some  Common  Dodges"  such 
as  "Up  Know-how,  Down  God,"  "Our 
Gang,"  "A  Gigantic  Conspiracy"  (to 
hide  from  death),  "An  Endurance  Con- 
test," "Bridey  Murphy,  Spiritualism, 
and  Assorted  Guesses."  But  beyond 
such  dodges  is  Christian  faith  in  God 
who  acts  in  history.  What  does  God 
do?  Dr.  Shinn  helpfully  interprets 
God's  judgment  on  evil,  the  meaning 
of  sin,  redemptive  suffering,  God's  ac- 
tion in  Christ,  God's  freedom ;  in  sum, 
God's  providence,  or  dealings  with  men. 
"God  completes  the  incompleteness  of 
history.  God  meets  history's  weari- 
ness with  renewal,  its  sin  with  re- 
demption, its  wounds  with  healing,  its 
death  with  life,  its  frustration  with 
victory.  His  eternal  power  has 
streamed  into  history  from  the  cross ; 
that  eternal  power  will  outlast  history" 
(p.  77).  A  penultimate  chapter  on 
"Old  Phrases  That  Still  Say  Some- 
thing" may  be  the  most  meaningful  of 
all  to  the  layman. — M.  S.  Richey. 

Resurrection  and  Historical  Reason. 
Richard  R.  Niebuhr.  Scribner's. 
1957.     184  pp.    $3.75. 

How  to  reconcile  the  Resurrection 
with  historical  reason  has  been  one  of 
the  most  crucial  of  modern  theological 
problems.  In  this  solid  treatment, 
based  on  his  Yale  doctoral  disserta- 
tion, Harvard  Divinity's  Richard  Rein- 
hold  Niebuhr  (son  of  H.  Richard) 
makes  a  highly  significant  contribution. 
With  erudition  and  critical  sharpness 
he  repudiates  the  efifort  to  hold  to 
historical  reason  by  excising  the  Resur- 


90 


rection  from  faith  (much  nineteenth 
century  and  later  liberaHsm)  as  well 
as  the  effort  to  retain  the  Resurrection 
by  debarring  historical  reason  from  the 
special  kind  of  history  to  which  faith 
allegedly  has  access  (the  Hcilsgc- 
schichte  notion  and  conspicuous  trends 
in  Barth).  In  other  words,  we  should 
give  up  neither  the  Resurrection  nor 
real  history,  but  seek  a  reason  which 
can  comprehend  both.  This  involves 
a  critique  of  historical  reason  which, 
contrary  to  dominant  post-Kantian 
trends,  will  establish  the  possibility  of 
the  Resurrection.  And  it  involves 
a  critique  of  faith  which  will  reflect 
the  actuality  of  the  Resurrection  as  the 
unique  event  in  real  history  which 
grounds  Christian  life  in  the  truest  and 
most  pregnant  reason.  In  fine,  Dr. 
Niebuhr's  aim  is  to  reinstate  the 
Resurrection  as  the  distinctive  Chris- 
tian fundament  which,  rather  than  ex- 
cluding, provides  the  best  basis  for 
including  and  illuminating  the  rich- 
ness and  variety  of  all  history.  The 
Resurrection  is  not  adequately  defined, 
but  the  book  is  absorbing  and  emi- 
nently worthwhile. — A.  D.  Foster. 

/  and  Thou.  Martin  Buber.  Trans- 
lated by  R.  Gregor  Smith.  Second, 
entirely  reset  edition.  Scribner's. 
1958.    xii,  137  pp.    $1.75. 

A  wide  welcome  should  await  this 
attractive  new  edition  (in  hardcover) 
of  the  slender  little  power  packed 
essay  which  has  influenced  so  much 
of  the  serious  thinking  of  our  time. 
Since  1923,  when  the  book  first  ap- 
peared in  Germany,  the  recognition  has 
steadily  extended  that  Martin  Buber 
stands  as  one  of  the  profoundest  in- 
terpreters in  history  of  what  is  com- 
prised and  what  is  at  stake  in  the 
personal  in  its  fullest  and  deepest  sig- 
nificance. In  addition  to  Gregor 
Smith's  new  preface,  there  are  post- 
script elucidations  by  Buber  himself 
of  I-Thou  relatedness  with  respect  to 
non-human  natural  beings,  with  re- 
spect to  men  (e.g.  psychiatrists)  whose 
responsiveness  in  certain  roles  must  be 
limited,  and  with  respect  to  God,  whose 
transcendence  might  seem  to  be  com- 


promised by  personal  involvement. 
Otherwise,  apart  from  one  or  two 
changes  in  translation,  the  text  re- 
mains the  same,  as  seems  fitting  in 
the  case  of  such  a  work. — A.  D.  Foster. 

Jl'liat  the  Christian  Hopes  for  in  So- 
ciety. Edited  by  Wayne  Cowan,  with 
a  foreword  by  Reinhold  Niebuhr. 
Association  Press.  1957.  125  pp. 
$.50. 

This  glossy  paperback,  one  of  the 
recent  titles  in  the  Reflection  Book 
series,  is  a  selection  of  essays  culled 
out  of  recent  issues  of  Christianity  and 
Crisis  by  its  present  managing  editor. 
The  title  is  a  bit  misleading.  With 
the  exception  of  the  opening  essay  by 
John  Bennett,  dealing  with  a  Christian 
philosophy  of  history,  the  essays  in  this 
bouquet  deal  rather  with  the  bearing 
of  the  Christian  faith  on  contemporary 
cultural  issues.  Eight  essayists,  rang- 
ing in  religious  persuasion  from  Mar- 
garet Mead  to  Paul  Tillich,  speak  of 
political,  economic,  and  aesthetic  mat- 
ters from  the  standpoint  of  a  socially 
responsible  faith.  It  is  an  enticing 
hors  d'oeuvre  for  the  fare  which  ap- 
pears regularly  in  Christianity  and 
Crisis. 

— Waldo  Beach 

Ethics  and  United  States  foreign 
Policy.  Ernest  Lefever.  Meridian 
(Living  Age).  1957.  199  pp.  $1.25 
(paper). 

Ernest  Lefever  has  put  his  doctorate 
in  Christian  ethics  from  Yale  at  the 
service  of  the  Library  of  Congress,  as 
a  research  analyst  in  foreign  affairs. 
In  this  readable  "pocket  book"  he 
employs  his  political  realism  as  a  cor- 
rective to  much  prevalent  religious 
moralism  in  the  field  of  international 
relations.  This  is  salutary  and  neces- 
sary. At  the  same  time  the  author  is 
almost  naively  optimistic  in  trying  to 
draw  sharp  lines  between  moral  climate 
and  policy  decisions,  between  public 
opinion  and  expert  diplomacy.  Despite 
his  efforts  to  give  credit  where  due, 
the  net  impression  is  to  denigrate  polit- 
ical idealism,  democratic  pressure 
groups,  the  United  Nations,  ideological 


91 


crusades,  humanitarian  foreign  aid,  etc. 
In  short,  Lefever  so  far  out-Niebuhrs 
liis  master  as  to  submerge  almost  all 
ethics  in  the  realities  of  power  politics. 
— C.  Lacy 

Marx  Meets  Christ.  Frank  Wilson 
Price.  Westminster.  1957.  176  pp. 
$3.50. 

"Two  persons  meet  .  .  .  two  ideas 
meet  .  .  .  two  systems  meet  .  .  .  two 
faiths  meet  .  .  ."  in  this  remarkably 
personal  analysis  and  critique.  It  is 
personal  in  its  titular  approach,  al- 
though the  first-chapter  attempt  to 
bring  these  two  men  to  a  level  of  in- 
dividual encounter  is  the  most  confus- 
ing and  the  least  eiTective.  It  is 
personal  because  the  author  spent 
three  and  a  half  years  in  Communist 
China  and  illustrates  his  points  with 
keen  observation  and  sympathetic  in- 
sight, based  on  a  lifetime  of  missionary 
experience.  It  is  personal,  above  all, 
in  that  it  radiates  a  Christian  warmth 
and  commitment  which  are  lacking 
from  most  academic  comparisons.  Dr. 
Price  was  Moderator  of  the  Southern 
Presbyterian  Church  in  1953-54  and  is 
now  director  of  the  Missionary  Re- 
search Library.  That  combination  of 
true  piety  and  wisdom  makes  this  little 
book,  for  pastors  and  laymen,  the 
most  readable  and  inspiring  among 
many  comparisons  of  Christianity  and 
Communism. — C.   Lacy. 

Communism  and  the  Theologians. 
Charles  C.  West.  Westminster. 
1958.     399   pp.   $6.00. 

Some  months  ago  this  reviewer 
recommended  The  New  Class  by 
Milovan  Djilas  as  an  indispensable 
analysis  of  Communism  from  the 
political  and  secular  side.  Coitumi- 
nisrn  aivd  the  Theologians  is  even  more 
important  for  our  particular  clientele. 
Charles  West  is  one  of  the  most 
brilliant  young  theologians,  unknown 
because  he  has  spent  the  past  decade 
as  a  missionary  in  Communist  China, 
as  a  fraternal  worker  in  divided  Ber- 
lin, and  an  assistant  director  of  the 
Ecumenical  Institute  at  Bossey,  Swit- 
zerland.    He   speaks,   therefore,   from 


the  very  midst  of  contemporary  theol- 
ogy and  the  current  world  revolution. 

His  purpose  in  this  book  is  to  ex- 
amine the  theological  positions,  as 
they  confront  or  evade  the  existential 
crisis  of  Marxism,  of  such  men  as 
Brunner,  Tillich,  Barth,  Niebuhr, 
Hromadka,  Gollwitzer — and  John 
Foster  Dulles  !  West  is  keenly  aware 
that  some  outstanding  thinkers  may 
deal  only  peripherally  with  Commu- 
nism, yet  so  mould  a  theological  cli- 
mate as  to  strengthen — or  weaken — 
those  Christians  who  live  with  the 
daily  tensions  of  Marxist  life  and 
thought.  His  appraisals  are  sharply 
objective;  his  criticisms  probe  to  the 
very  heart  of  theological  interpreta- 
tion and  Christian  response.  For  ex- 
ample, Reinhold  Niebuhr,  with  whose 
American  approach  West  as  a  former 
student  might  have  greatest  sympathy, 
fails  to  speak  to  the  Christian  under 
Communism  or  the  Communist-Chris- 
tian (according  to  West),  precisely  be- 
cause he  has  never  experienced  the 
nihilistic  despair,  the  revolutionary 
chaos,  the  naked  Cross  which  loom 
over  most  of  the  world  today. 

This  weighty  volume  shows  thorough 
insight  into  existential  as  well  as 
ideological  Communism.  It  reveals 
comprehensive  knowledge  and  pene- 
trating grasp  of  contemporary  theology 
as  it  impinges  on  social  and  political 
reality.  It  is  slow  and  difficult  read- 
ing ;  this  reviewer  floundered  through 
Tillich's  ontology  and  Earth's  Chris- 
tology,  but  came  up  with  deeper  un- 
derstanding of  both.  Even  those  who 
have  a  profound  interest  in  Commu- 
nism and  theology  will  have  to  do  far 
more  than  six  dollars'  worth  of  think- 
ing, but  it  will  be  worth  it,  for  every 
penny  and  every  page. — C.   Lacy. 

The  Family  and  Mental  Illness. 
Samuel  Southard.  Westminster. 
1957.     96  pp.     $1.50. 

The  first  reason  for  purchasing  this 
book  is  to  complete  the  set  of  The 
Westminster  Pastoral  Aid  Books,  if 
you  already  possess  the  other  eight 
volumes.  A  second  is  so  that  you  may 
know  how  to  behave  as  a  pastor  when 


92 


you  are  confronted  with  the  fact  and 
the  implications  of  mental  illness.  A 
third  is  so  that  you  may  have  a  guide 
book  to  place  in  the  hands  of  those 
whose  loved  ones  are  mentally  sick. 
This  essay  seeks  to  be  a  practical 
volume,  detailed  in  its  directions  and 
sympathetic  in  its  treatment.  But  it 
is  surprising  that  The  Westminster 
Press  allowed  it  to  be  published  with 
such  slovenly  editing  and  proofread- 
ing.— J.  T.  Cleland. 

Christian  Essays  in  Psychiatry.  Edited 
by  Philip  Mairet.  Philosophical 
Library.  1956.  180  pp.  $4.50. 
Pastors  and  theologians  who  have 
appropriated  insights  and  aid  afiforded 
by  psychology  and  psychiatry,  and 
have  sought  to  bridge  the  chasm 
between  theology  and  psychology,  can 
welcome  a  bridge  extended  from  the 
other  side,  in  the  form  of  this  slim 
but  solid  book.  This  symposium  grew 
out  of  the  concern  of  British  doctors 
in  the  Christian  Frontier  Council  for 
"a  considered  statement  on  psychiatry 
from  a  Christian  standpoint."  Seven 
Christian  psychiatrists  and  three 
theologians,  all  but  one  of  them  Ang- 
lican, Roman  Catholic,  or  Methodist, 
brought  forth  out  of  two  years  of 
discussions  this  series  of  essays  on 
human  nature  and  needs,  religious 
development,  and  approaches  to  human 
illnesses  and  perplexities.  The  fact 
that  "a  comprehensive  view  of  the 
principles  that  should  inform  a  Chris- 
tian use  of  psychological  science"  is 
not  yet  possible  is  attributed  less  to 
theological  divergences  than  to  con- 
flicting psychologies,  which  are  not 
yet  integrated  into  a  "coherent  body 
of  knowledge."  Freud,  Adler,  and  a 
psychology  of  constitutional  types  are 
accorded  their  due,  but  Jung's  views 
are  given  more  weight  in  this  (and 
other)  British  theology  and  psychology 
than  in  the  United  States. 

A  psychiatrist  strikes  the  tone  of 
the  entire  book  in  the  opening  essay, 
with  his  insistence  on  man's  "over- 
whelming need"  for  religious  faith. 
Against  the  "wish-fulfillment  attitude 
to  religion"  shared  by  many  psy- 
chiatrists,  he    affirms    religion    as    es- 


sentially "not  a  projection  of  gratifica- 
tion," but  a  quest  for  life's  purpose 
and  for  relationship  to  the  ultimate 
reality  from  which  such  purpose  de- 
rives. From  this  perspective  he  ex- 
amines the  complementary  ministries 
of  priest  and  doctor  to  men  in  their 
predicament  of  perpetual  conscious 
and  unconscious  conflict. 

Some  readers  will  especially  appre- 
ciate the  editor's  theological  perspec- 
tive on  Freudian,  Adierian,  and  Jun- 
gian  presuppositions  of  analysis. 
Others  may  be  intrigued  with  the  pre- 
dominantly Jungian  illumination  of  re- 
ligious development  from  childhood  to 
maturity,  in  three  of  the  essays.  Still 
others  may  find  most  help  in  the  prob- 
ing discussion  on  "Guilt :  Theological 
and  Psychological,"  by  a  Dominican 
theologian-psychologist.  But  the  whole 
book  will  repay  careful,  critical  study 
by  thoughtful  pastors  and  their  psy- 
chiatric collaborators. — M.   S.   Richey. 

JVhcn  I  Became  a  Man.  Theodore 
Parker  Ferris.  Oxford.  1957.  228 
pp.     $3.75. 

Some  years  ago,  when  Life  selected 
the  twelve  best  preachers  (Protestant, 
Roman  Catholic,  Jewish)  in  the  U.S.- 
A.,  Ted  Ferris,  Rector  of  Trinity 
Church,  Boston,  was  of  their  number — 
and  rightly  so.  He  is  the  Episcopalian 
preacher  in  our  land,  a  "popular"  in- 
terpreter of  doctrine,  one  who  com- 
municates the  Word  through  organiza- 
tion, illustrative  material,  and  style. 
He  has  divided  this  volume  into  two 
parts :  The  first  deals  with  such  funda- 
mentals of  the  faith  as  "The  World 
We  Live  in,"  "God  in  Christ,"  and 
"The  World  to  Come" ;  the  second 
moves  into  the  realm  of  personal  re- 
sponsibility on  us  who  accept  the  creed 
— Prayer,  Guilt,  and  Death.  It  is  not 
given  to  all  of  us  to  preach  like  this, 
but  such  a  book  may  encourage  us  to 
tap  the  resources  of  God  through 
Christ  and  to  establish  and  comfort 
those  who  listen  to  us  as  God's  men, 
Sunday   by    Sunday. — J.    T.    Cleland. 

Riverside  Sermons.  Harry  Emerson 
Fosdick.  Harper.  1958.  xiii,  362 
pp.    $3.95. 


93 


This  is  going  to  be  a  different  kind 
of  review.  Do  you  alumni  of  the  past 
decade  remember  how  the  suggestion 
was  made  in  Preaching  29-30  that  you 
study,  for  at  least  one  year,  a  great 
preacher,  provided  that  his  Hfe  had 
been  written,  his  theory  of  preaching 
penned,  and  a  vohime  of  his  sermons 
published?  Well,  there  is  such  a 
possibility  now  in  the  case  of  Harry 
Emerson  Fosdick,  who  probably  made 
a  bigger  dent  on  pulpiteering  than 
any  other  American  preacher  in  the 
first  half  of  the  Twentieth  Century. 
His  autobiography  has  been  published : 
The  Living  of  These  Days.  His  theory 
of  preaching  was  presented  in  a  single 
article  published  in  Harper's  Magasine, 
July,  1958 :  "What  Is  the  Matter  with 
Preaching?"  Here  is  an  omnibus  edi- 
tion of  his  sermons,  fittingly  named 
Riverside  Sermons,  a  selection  of  his 
"forty  greatest  sermons,"  according  to 
the  paper  jacket.  Now  is  your  chance 
to  become  acquainted,  over  a  twelve 
months'  study-period,  with  a  brave, 
gentle  Oiristian  preacher,  and  with  his 
homiletical  theory  and  practice.  Per- 
haps he  will  be  encouraged  to  give  us 
a  third  volume  where  his  view  of 
preaching  will  be  spelled  out  in  detail. 
— J.  T.  Cleland 

Thoughts  for  Times  Like  These.  S. 
Ralph  Harlow.  Philosophical  Li- 
brary.    1957.     X,  181  pp.     $3.00. 

Judging  from  the  number  of  times 
"O  young  and  fearless  Prophet  of 
ancient  Galilee"  is  sung  in  York  Chap- 
el, its  author,  Ralph  Harlow,  is  persona 
grata  in  Methodism.  Here  is  the 
thought-content  of  his  hymn  sub-di- 
vided, ramified,  expanded  and  elabo- 
rated into  thirty-five  sermons  and  medi- 
tations which  meddle  in  politics,  de- 
nounce militarism,  favor  desegrega- 
tion, worry  about  anti-semitism  and 
put  in  a  plea  for  psychical  research. 
This  is  the  old  Liberalism — God- 
centered,  evangelical  and  social-gospel- 
ish — coming  out  of  the  old  corner  of 
the  old  ring  to  do  battle  with  the  old 
enemy.  The  style  is  vigorous  as  the 
pleader  is  intense ;  yet  it  is  a  disci- 
plined style  considering  the  enthusiasm 


which  explodes  within  it.  Here  are 
exciting  stories  and  case-studies  crying 
to  be  repeated  by  universalists,  inte- 
grationists  and  pacifists.  This  collec- 
tion is  both  readable  and  soul-search- 
ing.— J.   T.   Cleland. 

Reaching  People  from  the  Rulpif. 
Dwight  E.  Stevenson  and  Charles 
F.  Diehl.  Harper.  1958.  x,  172  pp. 
$3.00. 

Every  year  several  students  with 
"throat  problems"  are  referred  to  Dr. 
Watt  Eagle,  Professor  of  Otalarjm- 
gology  in  the  Duke  Medical  School, 
who  gives  them  of  his  skill  as  a  personal 
contribution  to  the  service  of  the 
church.  Yet  many  of  us,  who  do  not 
require  surgery,  could  help  ourselves 
so  far  as  delivery  is  concerned  if  we 
but  had  a  knowledgeable  volume  to 
assist  us.  Here  it  is.  This  is  a  book 
on  delivery  and  deals,  simply  and 
clearly,  in  text  and  diagrams,  with 
such  matters  as  respiration,  articula- 
tion, resonation,  and  the  like.  It  is 
well  acquainted  with  our  common  fail- 
ings :  it  sets  up  a  standard  at  which 
we  may  aim ;  it  prescribes  specific 
corrective  exercises,  with  self-rating 
(and  wife-rating!)  forms  for  analysis. 
Anything  Dwight  Stevenson  writes  is 
worth  our  reading,  and  he  has  co-opted 
a  colleague — Charles  F.  Diehl,  a  psy- 
chologist— to  give  him  professional  as- 
sistance.— J.   T.   Cleland. 

Principles  of  Christian  Worship.  Ray- 
mond Abba.  Oxford.  1957.  196 
pp.     $2.75. 

Churchmen  on  opposite  sides  of  the 
current  liturgical  tug-of-war  will  find 
both  reproof  and  instruction  in  Ray- 
mond Abba's  interpretation  of  the  first 
principles  of  worship.  This  volume 
admonishes  those  who  love  the  spon- 
taneity and  freedom  of  the  non-litur- 
gical service  to  consider  the  defects  of 
extemporary  prayer  and  the  weaknesses 
of  a  haphazard  order  of  worship.  On 
the  other  hand,  the  book  urges  those 
who  prefer  the  dignity  and  beauty  of 
liturgy  to  observe  the  inadequacies  of 
many  ritualistic  services.  To  the  free- 
worship  partisans  the  book  says,  "You 


94 


can  overcome  your  dislike  and  fear 
of  ritualism."  To  the  devotees  of  form 
in  public  worship  the  book  says,  "In 
your  zeal  to  achieve  logical  orderliness 
and  beauty  in  worship,  do  not  deny 
man's  need  of  the  intimate  promptings 
of  the  Holy  Spirit."  Both  sides  are 
reminded  that  no  one  mode  of  worship 
is  adequate  in  itself  and  that  liturgical 
form  and  free  worship  may  complement 
each  other. 

It  should  be  promptly  added  that 
the  purpose  of  this  handbook  of  prin- 
ciples is  not  to  promote  peace  among 
ecclesiastical  disputants.  The  volume 
is  intended  to  relate  history  and  theolo- 
gy to  present  day  practices  in  the 
church.  It  is  designed  to  help  modern 
churchgoers  become  better  acquainted 
with  the  historic  faith  which  finds 
expression  through  liturgy. 

The  author  is  a  versatile  Britisher 
who  has  achieved  prominence  in  Aus- 
tralia and  England  as  a  business  man. 
a  musician,  a  teacher,  and  a  clergyman. 
Here  are  two  suggestions  for  using 
his  well-written  book:  (1)  The  busy 
parish  minister  will  find  it  a  handy 
textbook  for  a  private  refresher  course 
in  liturgies  and  homiletics.  (2)  The 
busy  layman,  conscious  of  a  need  for 
instruction  in  the  nature  and  ways  of 
corporate  worship,  will  find  it  a  trust- 
worthy introduction  to  first  principles. 
— W.    A.    Kale 

The  JJ'esley  Orders  of  Common  Prayer. 
Edited  by  Edward  C.  Hobbs,  Na- 
tional Methodist  Student  Movement. 
1957.     106   pp.     $1.00. 

John  Wesley  prepared  and  sent  to 
America  The  Sunday  Service  of  the 
Methodists  in  North  America,  zcith 
other  Occasional  Services.  The  Christ- 
mas Conference  of  1784  adopted  Wes- 
ley's Sunday  Services,  but  the  work 
fell  by  the  wayside  because  of  anti- 
British  feeling  incidental  to  the  Amer- 
ican Revolution. 

The  Sunday  Services  remain  in  es- 
sence in  The  Ritual,  but  the  Serznce 
is  quite  rare  and  has  not  been  reprinted 
in  authentic  form.  However,  Ed- 
ward C.  Hobbs,  Perkins  School  of 
Theology,    Dallas,    Texas,    has    edited 


the  Wesley  Services  under  the  title. 
The  Wesley  Orders  of  Common 
Prayer. 

It  is  regrettable  that  no  one  has 
had  the  courage  to  reproduce  the 
Sunday  Service  exactly  as  Wesley 
had  it :  those  who  are  seeking  the  re- 
covery of  the  historic  forms  of  Method- 
ist Worship  will  appreciate  this  little 
book. 

Three  special  features  should  be 
mentioned:  (1)  The  Introduction  is 
an  excellent  interpretation  of  liturgical 
worship;  (2)  Hobbs  has  arranged 
Morning  Prayer  zvith  and  without  a 
musical  setting;  and  (3)  the  detailed 
notes  at  the  end  provide  a  brief  but 
excellent  commentary  on  the  several 
.services. — V.  E.  Queen. 

Prayer  Book  Interleaves.  William 
Palmer  Ladd.  Seabury  Press,  1942 
and  1957.  193  pp.  $1.75.  (Also  in 
paper. ) 

The  Liturgy  and  the  Christian  Faith. 
Massey  H.  Shepherd,  Jr.  Seabury 
Press,  1957.    49  pp.    $  .95  (paper). 

William  Palmer  Ladd  was  a  scholar, 
liturgist,  and  teacher  of  the  Protestant 
Episcopal  Church,  and  Interleaves  is 
a  collection  of  articles  on  worship  and 
the  Christian  life  written  for  an  Epis- 
copal church-paper,  to  be  read  by 
laymen.  Devout  and  practical  as  well 
as  scholarly,  Dean  Ladd  was  enor- 
mously influential  in  Episcopal  and 
ecumenical  circles.  This  book  hints 
why.  For  in  a  succession  of  two-  or 
three-page  articles  he  penetrates  to 
the  heart  of  Church  history,  theology, 
and  corporate  life  centered  in  the  wor- 
ship of  God. 

Here  are  the  titles  of  the  divisions : 
History;  The  Christian  Year;  The 
Holy  Euchari.st ;  Baptism  ;  Ceremonial ; 
Adaptation ;  Unity ;  Miscellany,  The 
Question  Box ;  and  Appendix.  Pithy, 
practical,  devout,  these  writings  have 
aided  Episcopalians  in  the  recovery 
of  their  heritage  of  biblical  corporate 
life  centered  in  common  prayer  and 
praise  and   in  the  Holy  Communion. 

His  pupil  and  successor,  Massey  H. 
Shepherd,  Jr.,  wrote  the  foreword  to 
Interleaves  and  continued  Dean  Ladd's 


95 


"column"  in  The  Witness.  (Some  of 
Sheplierd's  "columns"  have  been  pub- 
lished under  the  title  Tlve  Living 
Liturgy,  by  Oxford  Press.  They  are 
equally    helpful.) 

The  Liturgy  and  the  Christian  Faith 
is  the  substance  of  lectures  given  as  a 
refresher  course  to  Japanese  Episcopal 
clergymen.  Therefore  they  are  brief, 
schematic,  and  yet  historically  and 
theologically  rich.  Herein  lies  their 
value;  for  thus  shorn  of  details  they 
explain  with  powerful  clarity  the  re- 
lationships between  belief  and  prayer, 
theology  and  liturgy.  The  chapter 
headings  are:  The  Liturgical  Move- 
ment (world  wide,  interdenominational, 
and  of  first  importance)  ;  The  Easter 
Mystery  (the  beating  heart  of  both 
belief  and  liturgy)  ;  The  Christian 
Year  ("a  means  of  grace,  .  .  .  for 
living  the  fullness  of  the  faith")  ;  The 
Christian  Initiation  (Baptism)  ;  The 
Eucharist;  The  Daily  Offices  (from 
which  come  Morning  and  Evening 
Prayer  and  our  Methodist  "Morning 
Worship"). 

Why  should  these  books  be  studied 
by  Methodist  ministers?  Let  me  out- 
line why.  Our  doctrinal  and  litur- 
gical roots  are  in  the  historic  church, 
via  the  Episcopal  articles  of  faith  and 
corporate  usages.  As  we  rediscover 
our  Wesleyan  (both  Charles  and 
John)  ancestry,  we  see  that  their 
genius  resided  precisely  in  retaining, 
recovering,  combining,  "methodizing" 
and  providing  the  variegated  means 
of  grace  of  the  Universal  Church.  As 
we  attempt  to  understand  and  re- 
cover our  neglected  means  of  grace, 
we  shall  find  that  our  Episcopal 
brethren  have  preserved  them  for  us, 
and  that  the  problems  we  now  dimly 
see,  they  have  been  facing  and  solv- 
ing. The  meanings  and  means  of 
grace,  how  to  recover  the  common  life, 
the  relations  between  Christian  nur- 
ture. Biblical  preaching,  beliefs  and 
worship ;  the  evangelical  power  of 
the  Christian  Year ;  how  to  employ 
"forms"  yet  avoid  formalism ;  the 
meanings  of  Holy  Communion — all 
these  and  more  are  here  realistically 
and  devoutly   expounded. 


The  Methodist  Church  is  feeble  and 
sick  for  want  of  these  historic  means 
of  grace.  As  we  emerge  from  our 
fragmented  "isms" — both  ritualism  and 
revivalism — .and  attempt  to  recover 
our  Methodist  breadth,  balance,  and 
power,  w^e  need  devout  and  expe- 
rienced guides.  Here  are  two  of  the 
best,  for  ministers  and  laymen  alike. 

For  as  you  read  their  reverent  ex- 
positions of  the  means  of  grace,  they 
themselves  can  become  for  you  and 
your  people  means  of  grace,  leading 
into  communion  with  the  great  and 
gracious  Father  revealed  to  us  by  our 
Lord  and  Savior,  Jesus  Christ.  Good 
liturgy  does  precisely  this,  and  in  this 
primary  sense  these  men  will  aid  us. 
Get  and  read  these  books,  and  give 
them  to  your  leaders  in  Christian 
education. — John  J.  Rudin,  H. 

The  Divine  Quest  in  Music.  R.  W. 
S.  Mendl.  Philosophical  Librarv. 
1957.     252  pp.     $7.50. 

The  author  disavows  any  intention 
of  writing  a  history  of  liturgical  music 
or  a  book  of  reference.  His  objective 
is  "an  essay  on  the  relationship  be- 
tween music  and  God."  The  reviewer 
experiences  considerable  uneasiness  in 
following  this  overly  tense  quest  of 
the  Divine.  Frankly,  he  feels  that 
the  author  strains  his  point  to  the 
limit  in  rescuing  numerous  composers 
from  secularity,  irreligion,  and  atheism. 

Whatever  his  reservations  about  the 
writer's  thesis,  one  may,  however,  be 
genuinely  grateful  for  the  helpful  in- 
sights and  astonishingly  detailed  in- 
formation packed  into  this  book. 
Whether  considering  musical  begin- 
nings. Old  Testament  texts,  patristic 
suspicions,  Purcell's  intrinsically  re- 
ligious instincts,  the  so-called  atheism 
of  Berlioz,  "religion  in  the  opera 
house,"  or  the  "divinity  of  beauty" 
in  Bizet's  Carmen,  the  writer  demon- 
strates an  intimate  acquaintance  with 
the   most   varied  musical   sources. 

All  the  great  composers  are  ana- 
lyzed and  interpreted  here — frequently 
with  wisdom.  Chapter  16 :  "My  Con- 
temporaries" (the  author  was  born  in 
1892)     is     a     fascinative     resume     of 


96 


Mahler,  Elgar,  Debussy,  R.  Strauss, 
Delius,  Hoist,  Vaughaii  Williams, 
Sibelius,  Bloch,  Nielsen,  Stravinsky, 
Honegger,  Hindemith,  Britten,  Bartok, 
Messiaen  and  others. 

Even  if  a  reader  were  to  disagree 
with  every  basic  conclusion  of  the 
author — this    reviewer's    reactions    are 


well  mixed — he  would  find  this  work 
a  liberal  education  in  locating  issues 
and  running  dovra  clues.  The  book  is 
interestingly  written  in  spite  of  its 
detailed  analytics  and  its  close  brushes 
with  unctuousness.  The  index  is  in- 
valuable.— Ray   C.    Petry. 


Volume  XXIII  January,   1959  Number  4 

The  Duke  Divinity  School 

BULLETIN 


COURSES  IN  RELIGION 
DUKE  UNIVERSITY  SUMMER  SESSION 

1959 

DURHAM,  NORTH  CAROLINA 


First  Term:  June  12 — July  17 
Second  Term:  July  18 — Aug.  22 


Calendar  of  the  Summer 
Session  1959 


June  ll-Tlunsdav-9:0()  a.m. 

Doniiitory  rooms  reach  for  occupancy 

June  12— Friday 

Registration   for   tlie   I-irst   Term   at   Gvmnasium,   AVest   Campus, 
8:30  A.>r.-1:00  P.M. 

jiuie  13— Saturday 

Instruction  begins  for  First  Term 

Juh    16-17— Thuisda\ -Friday 

Final  examinations  for  First  Term 

July  18-Saturdav  8:30-1:00 

Registration  lor  Secontl  Icrm 

July  20-Mondav 

Instriulion  l)Ci>ins  for  Second  Term 

August  21-22— Friday-Saturday 

Final  examinations  for  Second  Term 


All  classes  meet  six  days  a  week— Monday  through  Saturday.   Classes 
will  not  meet,  however,  on  Saturday,  July  4,  and  Saturday,  August  8. 


PUBLISHF.D    IN    FEBRUARY,    MAV,    NOVFMBl  R,    AND    JANUARY 

Entered  as  Second-Class  Matter  Fel)niary  19,  19:5(i.  at  ilic  Post  Office  at 
Durham,  N.  C,  under  the  Act  of  August  24.  1912. 


Administrative  Officers 


ARTHUR  MOLLIS  EDENS,  Ph.D.,  LL.D. 
President  of  Duke  Univeisity 

PAUL  M.'iGNUS  GROSS,  Ph.D. 
Vicc-Picsident  in  the  Division  of  Education 

PAUL  HIBRERT  CLYDE,  Ph.D. 
Director  of  the  Summer  Session 

OLAN  LEE  PirPTN 
Acting  Director  of  the  Summer  Session 

Advisory  Conmiittee  on  Courses  in  Religion 

ROBERT  E.  CUSHMAN,  B.D.,  Pli.D. 
Dean  of  the  Divinity  School 

HELEN  MILDRED  KE.NDALL,  A. 15. 
Achiiinistrative  Assistant  of  The  Divinity  School 

HILRIE  SHELTOX  SMITH,  Ph.D.,  D.D.,  Litt.D. 
Director  of  Graduate  Studies  in  Relioion 

RAY  C.  PETRY.  Ph.D.,  LL.D. 
Chairman  of  The  Divinity  School  Curriculum  Committee 

Faculty 

WILLIAM  HUGH  BROWNLEE.  Th.M.,  Ph.D. 
Associate  Professor  of  Old  Testament 

JOHN  WILLIAM  CARLTON,  B.D.,  Ph.D. 
Assistant  Professor  of  Preachino 

ANDREW  DURWOOD  FOSTER,  B.D.,  Th.D. 

Associate  Professor  of  Theology  and  Philosophy  of  Religion 

RAY  C.  PETRY.  Ph.D.,  LL.D. 
Professor  of  Church  History 

McMURRY  SMITH  RICHLY,  B.D.,  Ph.D. 

Associate  Professor  of  Theologx   and  Christian  Nurture 

HILRIE  SHELTON  SMITH,  Ph.D.,  D.D.,  Litt.D. 
James  B.  Duke  Professor  of  American  Religious  Thought 

WILLIAM  FRANKLIN  STINESPRING.  M.A.,  Ph.D. 
Professor  of  Old  Testament 


Duke  University  Summer  Session 


THERE  -will  be  uvo  terms  of  the  Duke  University  Summer  Session 
of  1959.  The  first  term  will  begin  on  June  12  and  end  on  July 
17.    The  second  term  Avill  begin  on  July  18  and  end  on  August  22. 

Courses  in  religion  and  related  fields  will  be  offered  in  the  Duke 
University  Summer  Session.  These  courses  are  subject  to  all  the  regu- 
lations of  the  Duke  University  Summer  Session  as  published  in  the 
Summer  Session  Bulletin.  The  inidergraduate  credits  secured  will 
count  on  the  Bachelor  of  Arts  degree.  Divinity  School  credits  will 
count  on  the  Bachelor  of  Divinity  and  Master  of  Religious  Education 
degrees.  Graduate  School  credits  ^vill  coimt  on  the  Master  of  Arts 
and  Doctor  of  Philosophy  degrees.  These  credits  may,  of  course,  be 
transferred  to  other  colleges,  universities,  and  theological  schools  in 
the  same  way  that  such  transfer  of  credit  is  usually  made. 

Candidates  for  degrees  from  Duke  University  should  be  formally 
admitted  to  the  school  which  will  confer  the  degree.  Candidates  for 
the  B.D.  and  M.R.E.  degrees  must  be  admitted  to  the  Di\  inity  School; 
candidates  for  the  A.M.  and  Ph.D.  degrees  iiiust  be  admitted  to  the 
Graduate  School  of  Arts  and  Sciences. 

Pre-  Km^ollment 

Students  in  residence  at  Duke  University  during  the  spring  semester 
1959  Avho  plan  to  enroll  for  courses  offered  in  the  1959  Smnmer  Session 
^vill  pre-enroll  on  the  following  dates: 

The  Divinity  School 
May  7-8 

Students  not  in  residence  may  pre-enroll  by  mail.  Recjuest  for 
application  blank  should  be  made  to  the  Summer  Session  Office,  Duke 
University.  Completed  applications  should  ])e  mailed  to  the  Dean  of 
the  Divinity  School,  Duke  University. 

Registration 

Students  in  residence  who  have  pre-enrolled  on  May  7  and  8  may 
complete  their  registration  in  the  Summer  Session  Office  on  May  16- 
Jime  4.     Ad\ance  registration  in  the  Summer  Session  Office  includes: 


1.  Compk'lion  ol  xariou.s  Siminier  Session  loiiiis. 

2.  Payment  of  University  fees. 

Students  not  in  residence  at  Duke  Uni\cisity  during  the  spring 
semester  of  1959  wliose  applications  aie  approved  by  the  Dean  of  the 
Divinity  School  ma\  complete  registration  by  mail  through  Jmie  4. 
Advance  registration  by  mail  with  the  Summer  Session  Office  includes: 

1.  Completion  in  full  and  return  of  forms  recjuired  by  the  Siuumer 
Session  Office  by  June  4. 

2.  Payment  of  University  fees  by  June  4. 

Students  who  complete  registration  with  the  Summer  Session  Office 
on  or  before  June  4  need  not  be  present  at  the  general  registration  in 
the  large  gymnasium  on  June  12.    They  will  meet  classes  on  June  13. 

All  Summer  Session  students  whose  classes  begin  on  June  13  Term 
I,  who  do  not  complete  registration  in  the  Summer  Session  Office  on 
or  before  June  4  must  present  themselves  at  general  registration  in  the 
large  g^umasium  on  June  12  to  register. 

.];?)'  student  who  jails  to  register  on  or  before  June  12,  Term  I; 
July  18,  Term  II;  will  be  charged  a  \ee  of  $5.00  for  late  registration. 

All  changes  in  courses  other  than  those  required  by  the  University 
will  require  a  payment  of  $1.00  for  each  change  made. 


Fees  and  Expe?ises 

The  University  fee  is  as  follows: 

Covering    registration,    tuition    and    medical    care    $21.50    per   se- 
mester hour. 

One  half  of  the  above  fee  is  rebated  to  students  enrolled  in  the 
Divinity  School,  who  will  pay  .$10.75  per  semester  hour. 

Applications  for  admission  may  be  obtained  from  either  the  Di- 
^  initv  School  Office  or  the  Summer  Session  Office. 

Room  a?id  Board 

In  all  dormitories  the  rate  of  room  rent  is  $22.50,  per  term,  for 
each  student,  where  two  students  occupy  a  room.  Single  rooms  are 
available  at  the  rate  of  .S35.00  for  each  term,  but  in  limited  numbers. 
Graduate   and  undergraduate   students  will   be   assigned   to  separate 


residence  lialK  in  so  iar  as  is  ]j()ssi})lr.  The  Divinity  Sciiooi  and 
Housing  Bureau  will  be  ^lad  to  assist  married  students  in  locating 
accommodations  loi  themselves  and  their  lamilies  ofl  the  campus. 
Occupants  ol  the  University  rooms  turnish  their  own  bed  linen, 
blankets,  pillows,  and  toAvels.  Applications  lor  rooms  shovUd  Ix-  nnnlc 
to  the  Housing  Rineau. 

Board  will  be  provided  in  the  lini\ersity  cafeteria  at  approximatelv 
872.00  lor  each  term  depending  upon  the  needs  and  tastes  of  the  in- 
di\  idual. 

Advaticed  Degrees 

The  degrees  of  Bachelor  ol  Divinit)  and  Master  of  Religious  Kdu 
cation  are  oflered  in  the  Divinity  School. 

The  degrees  ollered  in  the  C^raduate  School  ol  Arts  and  Sciences 
are  Master  of  Arts  and  Doctor  of  Philosophy. 

Graduate   study  in   leligion   leading   to   the   degrees  of  Master  of 
Arts  and  Doctor  of  Philosopln   ma^    be  pursued  in  three  fields:    (1) 
liililical  Studies:    (2)    Studies  in  Church  History;  and    (3)    Studies  in 
Christian  Theology  and  Ethics. 

Candidates  for  advanced  degrees  nuist  be  graduates  of  colleges  of 
rc(<)gni/ed  standing. 

Upon  request  the  Director  ol  the  Summer  Session  or  the  Dean 
of  the  Di\inity  School  will  furnish  l)ullctins  containing  detailed  de- 
scription of  the  academic  recjuirements  for  the  degrees  ol  Bachelor 
ol  l5i\  inity.  Master  of  Religious  Education,  Master  of  Arts,  and  Doc  tor 
of  Philosopln. 


Religions  Services 


University  religious  services  are  held  each  Sunday  morning  at  1 1:00 
o'clock  in  the  University  Chapel.  All  students  are  cordially  in\ited 
to  attend. 


The  Summer  Session  of  the 
Divinity  School 


SumtJie?'^  1959 


Class  enrollments  will  be   controlled  as  occasion  may  arise  so   as  to  secure  a 
fairly  even  distribution  among  the  courses  offered  in  each  term. 

First  Term:   June  12- July  17 

102  (OS)  CHRISTIAN  lAIl  H  AXD  THE  PROBLEM  OF  K\'II.. -Analysis  of  the 
questions  raised  for  faith  by  tragedy,  suffering  and  e\il,  examination  of  answers 
proposed  in  Christian  and  philosophical  literature.     7:40-9:00.     3  s.h.       Mr.  rf)siiK 

\2b  (DS)  THEOLOGICAL  AND  PSYCHOLOGICAL  INTERPRETATIONS  OF 
MAN.— An  inquiry  into  the  relations  of  theological  and  psychological  \  lews  of  man's 
nattne,  predicament,  and  deliveiaiice.     9:20-10:40.     3  s.h.  Mr.  Richey 

191  (DS)  RELIGION  IN  THE  SOUTH.-The  making  ol  the  social  and  religious 
mind  of  the  .\merican  South  since  1820.     7:40-9:00.     3  s.h.  Mr.  sMiih 

196|D,S)  THE  BIBLE  AND  RECENT  DISCO\  ERIES.-A  sinxev  ol  ilie  tonlribu- 
tion  of  the  cultural  setting  of  the  Bible  as  an  aid  to  its  understaiuling.  Illustrated 
■with  archaelogical  slides.     11:00-12:20.     3  s.h.  .Mr.  Brownlee 

Second  Term:  July  18-August  22 

137  (D,S)  RELIGIOrS  LE.A.DERS  IN  CiHRLSTIAN  HISTORV.-Representativc 
leaders  in  the  early  and  medie\al  dun <li  studied  in  relation  to  <ontemporarv 
chiirchinanship.     7:40-9:00.    3  s.h.  Mr.  Petry 

186  (DS)  EXPOSITORY  PREACHING-THE  jOHANNINE  VVRITINGS.-The 
e.xegesis  and  exposition  of  the  Gospel  and  the  Epistle  of  fohn  for  homiletical  imu- 
po.ses.    9:20-10:40.    3  s.h.  Mr.  Cariton 

197  (DS)  CULTURAL  HISTORY  OF  PALESTINE.-A  study  of  significant  con- 
tributions to  civilization  made  in  ancient,  medieval,  and  modern  Palestine  with 
special  reference  to  the  three  religions,  Judaism,  Christianity,  and  Islam.  9:20-10:40. 
3  s.h.  ATk.  Sum  spring 


The  Clinic  in  Preaching 

July  6-17,  1959 

Faculty:    Prolessois  James  T.   Clelaud,   W'alclo   Beach,  John   (laihoii, 
and  Dr.  Van  Bogarcl  Dunn. 

Siudcnis:  1^0    (By  in\itation)  * 

RegisLialion  antl  only  Jee:  :S1 0.0(1 

James  T.  Cleland,  Director 

*  Imeresleil  alumni  may  apply  to  the  Director.     The  numlier  ul'  imitations  iinist  be  limite.i 
in  any  one  year. 


The  School  for  Approved  Supply  Pastors, 
July  13-August  7 

McMurry  S.  Richey,  Director,  Box  4673,  Duke  Station 
Durham.  N.  C.