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The Integrity of the Church

W. A. Visser ’t Hooft

You are an Evangelist

Henry Snyder Gehman

The Presence of God in a Mystery

Arlan P. Dohrenburg

Volume LI I • October 1958

Number 2

PRINCETON THEOLOGICAL SEMINARY

John Alexander Mackay, D.D., LL.D.

President

BOARD OF TRUSTEES

Peter K. Emmons, D.D., President Henry E. Hird, Esq., Vice-President

Frederick E. Christian, D.D., Secretary George W. Loos, Jr., Treasurer
The Hanover Bank, New York, N.Y., Assistant Treasurer

To April, 1939 To April, i960 To April 1961

Clem E. Bininger, D.D.
Fort Lauderdale, Fla.

Eugene Carson Blake, D.D.
Philadelphia, Pa.

Arthur M. Adams, D.D.
Rochester, N.Y.

George Hale Bucher, D.D.
New Brunswick, N.J.

Peter K. Emmons, D.D.
Stroudsburg, Pa.

John G. Buchanan, LL.D.
Pittsburgh, Pa.

Henry E. Hird, Esq.
Ridgewood, N.J.

E. Harris Harbison, Ph.D.
Princeton, N.J.

Frederick E. Christian, D.D.
Westfield, N.J.

Ralph Cooper Hutchison,
Ph.D., D.D.

Easton, Pa.

Weir C. Ketler, LL.D.
Grove City, Pa.

Charles T. Leber, D.D.
New York, N.Y.

Bryant M. Kirkland, D.D.
Tulsa, Okla.

Harry G. Kuch, Esq.
Philadelphia, Pa.

Thomas M. McMillan, M.D.
Philadelphia, Pa.

Allan M. Frew, D.D.

Detroit, Mich.

Albert J. Hettinger, Jr., Ph.D.
New York, N.Y.

Henry B. Kuizenga, Ph.D.
Ann Arbor, Mich.

John S. Linen, Esq.
West Orange, N.J.

Clifford G. Pollock, D.D.
Morrisville, Pa.

Raymond I. Lindquist, D.D.
Hollywood, Cal.

James K. Louden, Esq.
Lebanon, Pa.

Major H. D. Moore Sherrerd
Haddonfield, N.J.

Edmund P. Lorenz, Esq.
Dayton, Ohio

John M. Templeton, Esq.
Englewood, N.J.

Frank M. S. Shu, Esq.
Stamford, Conn.

John W. Meister, D.D.
Fort Wayne, Ind.

Samuel G. Warr, D.D.
Youngstown, Ohio

W. Sherman Skinner, D.D.
St. Louis, Mo.

Mrs. John J. Newberry
Englewood, N.J.

David B. Watermulder, D.D.
Oak Park, 111.

George E. Sweazey, D.D.
Pelham, N.Y.

William H. Scheide, Esq.
Princeton, N.J.

Trustees Emeriti

Jasper Elliott Crane, Esq., Wilmington, Del.

Richard J. Dearborn, Esq., Bernardsville, N.J.

Benjamin F. Farber, D.D., Cresskill, N.J.

Wm. Hallock Johnson, Ph.D., D.D., Princeton, N.J.

Albert J. McCartney, D.D., LL.D., L.H.D., Washington, D.C.
Mrs. Charles O. Miller, Stamford, Conn.

Walter L. Whallon, D.D., LL.D., Bloomfield, N.J.

Faculty Committee on Publications

James F. Armstrong Edna Hatfield John A. Mackay

Kenneth S. Gapp Edward J. Jurji Donald Macleod

Otto Piper

(Chairman)

Published Quarterly by the Trustees of the Theological Seminary of the Presbyterian
Church. Entered as second class matter May 1, 1907, at the post office at Princeton, N.J.,
under the Act of Congress of July 16, 1894.

Digitized by the Internet Archive
in 2016 with funding from
Princeton Theological Seminary Library

https://archive.org/details/princetonseminar5221prin

THE NEW GATEWAY

The Princeton Seminary Bulletin

Vol. LII OCTOBER, 1958 Number 2

Donald Macleod, Editor Edward J. Jurji, Book Review Editor

The Integrity of the Church
Make Every Thought Christ’s Captive
You are an Evangelist
The Presence of God in a Mystery
Review-Articles :

Nels F. S. Ferre : Christ and The Christian
J.-J. von Allmen : A Companion to The Bible

Toyohiko Kagawa : A Tribute
Princetoniana
Alumni News

Degrees, Fellowships, and Prizes: Commencement, 1958
Book Reviews :

W . A. Visser ’t Hoojt
John A. Mackay
Henry S. Gehman
Arlan P. Dohrenburg

Walter Wiest
Brevard S. Childs

Charles R. Erdman
Orion C. Hopper

Leading in Public Prayer, by Andrew W. Blackwood

Four Philosophies and Their Practice in Education and Re-
ligion, by J. Donald Butler

The Apocrypha, RSV of the Old Testament

A Beginner’s Handbook to Biblical Hebrew, by John H.
Marks and Virgil M. Rogers

Visible Glory, by Fred Z. Browne
Biblical Archaeology, by G. Ernest Wright
Maccabees, Zealots, and Josephus, by W. R. Farmer

Ancient Christian Writers, The Works of the Fathers in
Translation, ed. by Frs. Quasten and Plumpe ( Vols. 25 & 26)

The Road to Reunion, by Charles D. Kean

The Early Christian Church, by Philip Carrington

The Story of the Christian Church, by Winthrop S. Hudson

Athletes of the Spirit, by Philip W. Lilley

The New Mission Study Books

The Henrietta Mears Story, by Barbara H. Powers

The Meaning of Baptism, by John F. Jansen

Power in Preaching, by W. E. Sangster

The Saddlebag Series, by E. A. Chester, A. E. Kerr, and
E. Cragg

Secrets of Self-Mastery, by Lowell R. Ditzen

Won T. Jones

John S. Brubaker
Harry M. Orlinsky

Wesley J. Fuerst
Charles R. Erdman
Henry S. Gehman
Charles T. Fritsch

Bruce M. Metzger
Norman V. Hope

J. Christy Wilson
Donald Macleod

61
61

64
64

IN THIS ISSUE

he addresses and reports in connection with the 146th Annual Com-

mencement comprise the special features of this issue of The Bulletin.
We are grateful to Dr. W. A. Visser ’t Hooft, General Secretary of the World
Council of Churches, for permission to print his Commencement address,
“The Integrity of the Church.” Also, to our larger reading group, we are
making available President Mackay’s farewell message to the members of the
Graduating Class of 1958, entitled, “Make Every Thought Christ’s Captive.”

In view of the retirement of Dr. Henry S. Gehman, William Henry Green
Professor of Old Testament Literature, all the alumni who have been his
students will read appreciatively his Baccalaureate Sermon, “You Are An
Evangelist.” Other articles of interest are a sermon delivered by the Reverend
Arlan P. Dohrenburg, a member of the Faculty, at the regular Sunday Vesper
Service in Miller Chapel, entitled, “The Presence of God in a Mystery”; a
tribute to Toyohiko Kagawa in recognition of his seventieth birthday, written
by Dr. Charles R. Erdman ; and two review-articles by members of the alumni
who are professors in other seminaries : Dr. Brevard S. Childs, recently ap-
pointed to the Faculty of Yale Divinity School, and Dr. Walter Wiest, of
Western Seminary, Pittsburgh.

The Book Review section and Alumni News have been prepared by the
usual editors, Dr. Jurji and Dr. Hopper.

D.M.

STUDENTS’ LECTURESHIP ON MISSIONS

November 3, 4, and 5

“The Church’s Response to Global Disintegration”
Winburn T. Thomas, Ph.D.

Guest Professor of Missions, McCormick Theological Seminary

THE INTEGRITY OF THE CHURCH

W. A. Visser ’t Hooft

T X J hen I am asked to come to a
^ * Commencement Day in a univer-
sity or college in this country, frequent-
ly my European friends, or the mem-
bers of my family ask, ‘‘Why is this a
Commencement? What begins at that
time?” I’ve always found this a little
difficult to explain because paradoxical-
ly a commencement is really the end of
a university or seminary career. But
when I have to speak on a Commence-
ment occasion I am rather glad for that
name because then it suddenly throws
all the emphasis on the future rather
than on the past. A Commencement is
not simply a day of commemoration of
the best years of our lives spent at a
seminary or university, but it is a be-
ginning when we reflect together on
what is ahead.

Now this morning we shall reflect on
that body with which most of you who
graduate will in one way or another be
identified — the Church of Jesus Christ.
I do not say the churches ; I say the
Church of Jesus Christ, in the singular.
For really when we go to the root of
the matter, we must ask questions, espe-
cially when we think of our life work,
not in terms of churches, but in terms
of the one Church of Jesus Christ. The
New Testament only speaks about that
one Church, and the fact that in the
confusion of history churches arose has
not changed that fundamental situation,
that there is one Church of Christ.
Christ himself knows only one Church
because his Body cannot be divided.
And so we want to think about that one
Church here today and ask ourselves

just what is its condition at this time.
And of course you’d expect me to say
a word about the ecumenical nature of
that Church. And I will, because I be-
lieve it is true that in this age and gen-
eration the rediscovery by the church
of its ecumenical nature is a basic, de-
cisive fact.

Sometimes I regret that the word
ecumenical is the word by which we in-
dicate that world wide movement that’s
going through the churches today. Not
simply because it’s a difficult word.
That sometimes has an advantage.
When you have a difficult word, then
people have to take the trouble to find
out what it means. No, it’s not that.
But it is that the word ecumenical is
really not quite adequate to describe
what is happening in and between the
churches in our time. You see ecu-
menical is really a spatial concept. It
makes you think in terms of the uni-
versality of the church, of its catho-
licity, that it embraces men and women
of all parts of the world, of all tongues,
of all races, of all classes. But to that
extent, as a spatial concept, it is a little
too horizontal. It does not indicate suf-
ficiently that what is happening among
the churches today has a dimension of
depth, a vertical dimension. What is
happening between the churches today
is not simply that they look across to
each other, but that they are looking
toward new horizons. It is at the same
time that they face in a new way the
question of the nature of the Church.
In other words, what is truly impor-
tant in this movement that is going

THE PRINCETON SEMINARY BULLETIN

through the churches, what is truly
important in the ecumenical movement,
is that it is concentrating on the ques-
tion of the integrity of the Church.

Many good words are monopolized
for certain movements and can then no
longer be used in other ways. You can
think of several examples. In a sense
all of us would like to be fundamental-
ists, because all of us want to hold on
to the foundations of Christian belief. All
of us want to be modernists in the sense
that we want to have a message relevant
to our modern day. All of us want to
be catholics in the sense of really hav-
ing a world-embracing Christian faith.
All of us want to be reformed in the
sense of living in churches that are con-
stantly being renewed. And so I wish
we could use the word “integrist.” But
unfortunately that already has been
monopolized also. Integrist is a word
that I use especially in the French lan-
guage, les integrists, for those in the
Roman Catholic church who oppose any
change. When you become interested in
the whole spiritual situation in a coun-
try like France today, or even in other
Latin countries, you find constantly a
difiference between the so-called inte-
grists and the progressives. And inte-
grists are those who stand for the total
integrity of the church without any
change at any point. What a pity ! I
tried to make the word, integrist, avail-
able as one of the descriptions of what
is going on in the ecumenical movement.
Now what I am saying is not simply
what I would like to see go on in the
ecumenical movement ; it is what is
actually happening. I think it is a re-
markable fact that if you look at the
messages of the great ecumenical as-
semblies you will find usually a strong
emphasis upon what, perhaps for the

first time in the ecumenical movement,
was expressed by Dr. John Mackay
when he wrote into the Oxford Report
these very simple lines, “Let the church
be the church.” That was in 1937. And
Archbishop William Temple who wrote
the message of that particular confer-
ence picked it up. In that message we
read, “The first duty of the church and
the greatest service to the world it can
render is that it be in very deed the
church, confessing the true faith, com-
mitted to the fulfillment of the will of
Christ, its only Lord, and tinited in him
in a fellowship of love and service.”
And then a number of years ago, in be-
tween you’ve had World War II during
which there had been a very valiant at-
tempt made by the churches, not simply
to become victims of war hysteria. In
’48 in Amsterdam they said, “Often
we have tried to serve God and mam-
mon, put other loyalties before loyalty
to Christ, confused the gospel with our
own economic, national or racial in-
terest, and feared war more than we
have hated it.”

As we talked with each other there,
that is in the Assembly of the World
Council, we began to understand how
our separation had prevented us from
receiving correction from one another
in Christ. And because we lacked this
correction the world has often heard
from us not the Word of God, but the
words of man. You see how there the
ecumenical relationship, the relation-
ship between the churches, the con-
versation, the give and take, the discus-
sion, all that is placed in a wider setting
in order that the church may be puri-
fied and renewed, in order that it may
find its true integrity. And so, it seems
to me, that if you want really to dis-
cover the deepest motif in the life of the

THE PRINCETON SEMINARY BULLETIN

Church today, it is the struggle for
integrity.

Now, my task is to be in touch with
the churches in many parts of the world,
and during the last eighteen months I
have had to visit various continents. I
have been, of course, in Europe where
my headquarters are, in Asia and Af-
rica, in this country, and also behind
the Iron Curtain. And I would now
like to indicate, just in a very short
way, what forms this struggle for the
integrity of the church seems to me to
be taking in these completely different
situations. In every case there are dif-
ferent attacks upon the Church, differ-
ent temptations for the Church, but in
every case, the same battle for the iden-
tity of the Church with itself, for the
identity of the Church with that Church
which the New Testament offers us,
and for the true faithfulness of the

I Church to the mission which its Lord
has given to it.

First of all a few words about that
part of the world which, of course, I
know best, Western Europe. It seems
to me that the great struggle for the in-
tegrity of the Church in that particular
part of the world is in the first place a
struggle against hopelessness, which
characterizes so much the environment
in which it lives. An American friend
of mine once said when he had made a
European journey, “It looks to me as
if in the general life of Western Europe
people seem to think that all the his-
torical possibilities are completely ex-
hausted and that therefore they have
nothing to look forward to.” And that
is indeed the basic temptation of Euro-
pean civilization today. You find it re-
flected of course in some of the great

movements of thought, specifically in
the existentialist movement. But in
other ways, you find it in the realm of
politics, for it is on the basis of hope-
lessness that you get reactionary move-
ments. When there is no real belief that
you have possibilities for new solutions
or new opportunities in the future, then
you must hang on to what you’ve got,
and you turn your eyes to the past. And
if there is today a certain type of colo-
nialism, or at least, an attempt to main-
tain a colonialist attitude here and there,
and a certain nervousness about the
place of Europe in the world, then it
is all based on that radical hopelessness
that is so much abroad on the con-
tinent.

The task of the church then is pre-
cisely to preach the Christian hope and
to say that at no stage have men, who
stand before the living God as they
come to know him in Jesus Christ, the
right to give up hope, because he is a
living God, because that Jesus Christ
is a Christ that is not identified with
any particular stage of culture, with
any particular condition of a continent
or a civilization, but as we sang a few
moments ago, who calls us all the time
to new perspectives. And the wonderful
thing in that connection is that in Euro-
pean life, because there are so few
others who preach hope, we find that
when the church actually does do so
there is a real response. You have heard
about the Kirchentag in Germany. How
else can you explain that in that secu-
larized country, where so much pagan-
ism has been abroad, you can now get
hundreds and thousands to come to this
Kirchentag. And so many of them come
from the university world which was
perhaps the most secularized of all. And
so I say : Thank God where hope is

THE PRINCETON SEMINARY BULLETIN

being preached in old Europe, there is
a response !

But now we go immediately to an-
other part of Europe, and there curi-
ously you live in a world where in one
way there is a great deal of hope be-
cause they talk all the time about the
future and about the new, marvelous
world they are going to create — the
Communist world. And I think they
are going to lick all the rest of the
world with their great inventions and
their social systems. And what’s the
role of the Church there? The role of
the Church there is to maintain its in-
dependence over against an extremely
clever, well-organized, and persistent
attempt to pull the teeth of the Chris-
tian gospel, not so much to suppress
the Church — that is not what is hap-
pening in Eastern Europe — but to put
the Church in a little corner where it
will no longer have any dealings with
the main streams of life, where it will
slowly die out because it will just be
a Church of old people, where it will
just hang on to a tradition, but it will
lose all contact with the forces that
really shape the new society. But there
also — Thank God — we may speak of a
magnificent struggle for the integrity
of the Church. It is not yet possible to
tell that story in full, because so much
of it happens in quiet ways in local con-
gregations and in the lives of individ-
uals. If today in East Germany you are
a teacher, or a government servant, or
a judge, then you have to fight every
day of your life if you want to remain
a Christian or an active member of the
Church. The pressure put on you is
such that it may cost you your job. It
may, even more in the case of young

people, cost you all opportunity for a
university education or for any real
advancement in life. And the great thing
is that there are these thousands and
thousands, right in the midst of that
battle for the souls of the Christians in
Germany, who are willing to put their
Christian faith in front of every other
consideration, and so fight for the in-
tegrity of the Church of Christ in a
totalitarian environment.

Ill

But we must hasten on and ask our-
selves what form the battle takes in
Asia. It does not seem to me difficult
to answer that question. In Asia the
battle takes the form of a great struggle
between nationalistic syncretism and
the young churches. What do I mean
by nationalistic syncretism? It is the
sentiment that religion is simply a part
of a national culture and that therefore
it is almost indecent to declare any re-
ligion as having the full truth. You just
consider every religious attitude, every
religious truth, every religious senti-
ment, as something that comes from
below, from human beings, and there-
fore it is as relative as everything else
that these human beings produce or
think. But Jesus Christ is not relative!
The one whom we preach to you is not
one of the many of a pantheon. He is
the Lord of all. But in this new nation-
alistic situation these Christians at-
tempted to put just a little water in
their wine, to emphasize not too strong-
ly the absoluteness of the claim of Jesus
Christ, and not to say too often that in
his name alone men can be saved. It is
so much more pleasant to be on good
terms with your environment. But
again, Thank God, there is also, in the
life of the Christian Churches increas-

THE PRINCETON SEMINARY BULLETIN

ing insight and therefore a new willing-
ness to fight for the integrity of the
Church. We saw this so clearly last
year when we had the first conference
in which the Asian churches came to-
gether to form their own Asian Chris-
tian Conference of Churches which will
accept the main responsibility for the
evangelization of Asia, and the whole
emphasis of that conference was on that
central evangelistic concern. In other
words, they know that if they are to be
the Church of Jesus Christ in Asia,
they are not to come to terms with any
form of syncretism.

Just a word about Africa. In Africa,
it seems to me, that the great and dis-
astrous danger is indicated by the word
social and cultural disintegration. You
see, in Asia the attack of western tech-
nical civilization is at least to some ex-
tent met by the ancient cultures which
have roots which have a certain con-
tent and substance. But imagine what
you have in Africa. What have they
got to put up over against the tremend-
ous invasion of western ideas, and
mostly secular western ideas? I would
say that when pagan western ideas
come up against this primitive civiliza-
tion there is almost a total collapse, and
a great vacuum— a terrible vacuum is
created. In this the task of Christian
Church is not to be just another west-
ernizing element in the situation, not
just an aspect of western civilization,
but a reintegrating force, a force which
will put men on their feet and give new
content to their life and a new orienta-
tion point in Jesus Christ.

Do I dare to say something about
this part of the world? I will say just

one thing, because after all it would be
a little cowardly not to say anything
about the United States of America.
And that one thing is this : I believe
that one of the greatest battles for the
integrity of the Church is to be fought
in this country, precisely because the
churches are in an exterior way doing
remarkably well. But there is one word
that worries me deeply when I hear
people speak in this country about the
reasons why your churches are full,
and that word is security. I see adver-
tisements, “If you want security for
your family, then go to church.” That
seems to me to be horrible idol worship.
Christians are not Christians in order
that they may be secure. Martin Lu-
ther said that security is precisely what
Christians must not seek. What they
must seek is not securities but sancti-
tudo, not security but certainty, not
ease, not the situation when you are
insured against all the dangers of life,
but standing in the midst of these
dangers just holding on to the God who
has never promised us security in this
world, who has even promised us that
we will have to bear a cross, but in the
midst of that gives us the faith with
which we can live in a world character-
ized by the fact that in its very midst
there stands a cross.

And so if I may sum it all up, I
would do so by reading you one verse
from the Gospel of John, the verse in
which our Lord precisely speaks of the
integrity of the Christian Church and
the integrity of Christian men and
women. He asked this question: “How
can you believe who received glory
from one another and do not seek the
glory that comes from the only God?”
I believe that every one of us in all our
different situations is called upon to
answer that question.

MAKE EVERY THOUGHT CHRIST’S
CAPTIVE

Words of farewell to the new Graduates by the President of the Seminary

Dear Friends:

Before receiving from my hand the
diplomas which you now hold, you
heard me pronounce these words : “So
use this right to teach that every thought
may be brought into captivity to the
obedience of Christ.” This formula I
inherited from my distinguished prede-
cessor, Dr. J. Ross Stevenson. He
turned into an injunction a famous af-
firmation of St. Paul which in the King
James Version runs thus: “Casting
down imaginations, and every high
thing that exalteth itself against the
knowledge of God, we bring into cap-
tivity every thought to the obedience of
Christ ” (2 Cor. 10. 5).

For two decades and more, new grad-
uates seated where you sit have listened
to this traditional formula from my lips
upon their admission to an academic
degree. Today I repeat the familiar
words as I bid you all farewell. But let
me do so with a fresh accent. Using the
words as they are rendered in the Re-
vised Standard Version, I say to you
as you take to life’s road : “Take every
thought captive to obey Christ.”
Christian living consists basically in
obedience to Christ. We fulfill our hu-
man destiny and our Christian voca-
tion when we become Christ’s servants.
The greatest Christian who ever lived
was proud to think of himself as being
in his essential nature “Paul, a servant
of Jesus Christ.” By speaking of him-
self as Christ’s servant, Paul was pre-
pared to take every thought captive to
obey his Master. He was saying in ef-

fect that, so far as he was concerned,
every aspiration about tomorrow, ev-
ery decision to be made today, should be
subject to the will of Christ.

May I say to you therefore : Let all
your plans for the future become cap-
tive to Christ. Why? Because Christ is
life’s Sovereign Lord, and the Church’s
Supreme Head. Before we leave this
Chapel, whisper quietly to yourselves
the question, “Lord, what wilt thou
have me to do?” Then, be on the out-
look for a door, for an opening gate of
opportunity. Let your whole being be
responsive to the answering Voice,
“This is the way, walk you in it.” Be
willing to go through the door that
opens. Be adventurous enough to tread
the path you see before you, narrow and
rough though it be, and darksome as the
shadows seem on either side. In a word,
be prepared to embark on a great adven-
ture. Never settle down with academic
laurels, or with any honors that may
come to you. Sing, as you have often
done together, “Lead on, O King
Eternal” ; “Guide me O thou great
Jehovah.”

As I speak a great sorrow comes
over me. I have known some who sat
in those seats on previous occasions
like this, who, when they faced life,
and were confronted with a decision,
made their talents, their equipment,
their degrees their chief standard of
judgment. They refused to enter an
open door, to tread a path to which a
Hand was pointing, to occupy a sphere
where need was beckoning. Their rea-

THE PRINCETON SEMINARY BULLETIN

son was this. They did not consider
that the task which challenged them was
commensurate with the conception they
held of their personal ability and im-
portance. Today they are frustrated,
sterile, and unhappy folk. It could not
be otherwise, for their chief concern
was to find something worthy of their
gifts. So they were deaf to the Voice;
they were blind to the Hand. They
refused to respond to human need, in
the service of Him who alone is worthy,
life’s Sovereign Lord, Jesus Christ.
They wanted to be their own masters,
masters and not servants. Today some
of them are wealthy, some of them
have position and prestige ; but they
are all utterly irrelevant both to Chris-
tianity and to life.

Another reflection comes to me : As
Christ is the Supreme Head of the
Church, let all thought he made cap-
tive to Him. I have in mind particularly
theological thought. Let all the formu-
lations and categories of theology be
“brought into captivity to Christ.” No
theological idea, however true, dare be
regarded as an end in itself. It is good
to have orthodox beliefs, but it is peril-
ous for Christians to make a boast of
their orthodoxy and to regard it as the
Supreme end of Christian witness.
Every theological concept must be made
captive to Christ : its expression must
be related at all times to the nurture
and promotion of Christian living and
to the expansion and integrity of
Christ’s Church.

As I say this, another sorrow comes
over me. I know churches, one in
Asia, one in Latin America, where
ideas of secondary importance upon
which Christians differ shattered the
unity and integrity of the Church of
Christ. Leaders of a church in Asia
proclaimed that Christ died only for

the elect. To say that he died for the
whole world was heresy. In conse-
quence, a church located in the midst
of a great Buddhist community was rent
in two by schism; and Jesus Christ,
the Head of the Church, was betrayed.
A church in Latin America was split
on another formula. Some said, “It is
not permitted for Christians to be mem-
bers of secret societies.” Others said,
“It is so permitted.” A struggle took
place ; the church was torn asunder ;
Christ was betrayed.

What I am pleading for is this : Ev-
ery idea, sound though it be, and con-
scientiously though it be held, must
always be made captive to Christ, and
become the servant of his Church. In
this spirit go forth. Do not think of
yourselves or your achievements. Give
yourselves to the Lord of Life in a great
adventure. The moment you feel within
you that you see the door, that you dis-
cern the path, forget yourselves in joy-
ous abandon. Don’t ask for scientific
certainty that this is the door, or that
yonder is the road. Rather, cross the
threshold of the open door and on reach-
ing the path keep on going in calm trust.

Remember this, too. Whether you
serve an individual congregation or a
whole denomination ; whether your
role is to become a teacher, or you are
destined perchance to be a leader in
the world-wide family of God, ponder
deeply before you take any stand that
would dismember the Body of Christ.
Allow others to have different ideas
from you, provided they all hold the
Head and truly desire to contribute to
the fullness and purity, to the beauty
and harmony of Christ's Church.

Therefore, I say to myself and to you :
Make every thought Christ’s Captive.
And may the grace of our Lord Jesus
Christ be with us all.

YOU ARE AN EVANGELIST

Henry Snyder Gehman

[2 Tim. 4:5 Do the work of an evangelist .]

ON the seal of a certain Divinity
School, where some years ago I
took my degrees in Theology, is found
the Sentence : epyov irolgoov evayyeXioTov :
“Do the work of an evangelist.” In
modern parlance the word evangelist
often suggests to our minds an itiner-
ant preacher, who has no fixed charge,
but goes from place to place, as he is
requisitioned or invited. Often he is a
revivalist, whose impassioned preaching
produces emotional excitement and
whose high-pressure methods lead peo-
ple to repentance in large numbers.
Generally a well-organized committee
makes the necessary preparations in a
certain city, and then he may descend
upon it like a whirlwind. After his cam-
paign is finished, he will take his de-
parture, and in spectacular fashion be-
gin a similar campaign in another area.
In this way, those who had strayed
away from the Church and those who
had never known a living faith in
Christ may be brought into its member-
ship. Those who came out of curiosity
may be caught in the popular excite-
ment and leave the meetings with a
new faith and deepened convictions. On
the other hand, the unstable emotions
which were so quickly aroused, may
just as rapidly subside, and in the end
the last state of those people converted
under high pressure may be worse than
the first. The Divinity School, however,
to which I refer, was a staid institution
and well-behaved, and no one would
have interpreted the word eimyy eAto-r^s

in the sense in which it is frequently
misunderstood today.

The word evangelist is found in two
other passages in the New Testament.
First of all there was Philip, the evan-
gelist, one of the seven men who were
full of the Spirit and of wisdom. These
men, by the laying on of hands, were
set apart as deacons to look after the
interests of the Greek-speaking widows
and probably after the poor in general
in Jerusalem. It was this Philip who
became an evangelist who preached the
gospel in Samaria, wrought miracles,
and made many converts. Once we find
him on the way to Gaza, where he met
an Ethiopian, to whom he expounded
the Scriptures and whom he baptized.
Later we encounter him at Azotus, and
from that base he preached the gospel
to various cities until he came to Caes-
area. At any rate, Philip was an itin-
erant who preached the gospel, or more
literally he was preaching the good
tidings concerning the Kingdom of
God and the name of Jesus Christ.
Furthermore, St. Paul recognizes di-
vers gifts, which enable men to function
in various capacities in the work of the
Church : apostles, prophets, evangelists,
pastors, and teachers. In simple fashion,
we may understand the Greek word
evayye\i<Trri<; as a preacher of the gospel,
a proclaimer of the good news of sal-
vation through faith in Jesus Christ.

In this case, however, we once more
run into a difficulty on account of a
popular misconception of the word

THE PRINCETON SEMINARY BULLETIN

gospel. We speak, for example, of a
gospel hall, a gospel tabernacle, mean-
ing thereby a place of worship fre-
quented by people of no intellectual in-
terests, an anti-intellectual group, who
generally are excitable and loud in their
worship. They may be good and sincere
people who do not wish to think in
their religion, or they may be men and
women who had drunk the dregs of
life, but found a new life in Christ ;
men and women who are governed more
by their emotions or passions than by
their intellect. But we are glad to say
that God has room for such Christians
in this world. We speak of gospel songs,
gospel hymns, those stirring or rollick-
ing songs with little theological or
Biblical content that with their repeti-
tious phrases arouse the emotions and
temporarily make people forget their
troubles. Then there are gospel teams,
which by some, though often wrongly,
are accused of preaching a juvenile or
naive theology that is not intellectually
respectable. The word gospel, how-
ever, is a good Anglo-Saxon word,
which means literally “good tidings,”
“good news” and is accordingly a faith-
ful translation of Greek evayytNov, Latin
evangelium.

Today, as you are about to leave
these halls of sacred learning, St. Paul
addresses to you these few words : “Do
the work of an evangelist.” In the ex-
pressions evangel, gospel, and evangelist
we have words that are eminently re-
spectable both in their antiquity and in
their content. In fact, the proclamation
of good tidings is older than the New
Testament; the source of the words
euangelion, evangelium, evangel, gos-
pel, and evangelist takes us back to Old

Testament times. Ordinarily I am op-
posed to quoting Greek and Hebrew
words in the pulpit, since such pro-
cedure may lead to a vulgar display of
learning, but since you as members of
the senior class all studied the original
languages of Scripture, I shall this once
break my own rule. In this connection,
we may note that there is a Hebrew
root basar (herald as good tidings, pro-
claim, preach) which in the Septuagint,
or the Greek version of the Old Testa-
ment, is rendered euayyeAi£o/iai, in which
you can hear the English verb evange-
lize. In this word of the Septuagint we
see the beginnings of the conception of
euangelion, evangelium, evangel, gos-
pel, and evangelist. A psalmist says
(Ps. 40:9) :

“I have proclaimed glad tidings of
righteousness in the great assembly (or,
in the great congregation).”

Again a psalmist says (Ps. 96:2) :

“Sing unto the Lord; bless his name;
Proclaim his salvation from day to
day.”

In other words, in the praise of God in
Old Testament times there was includ-
ed the joyous proclamation of his right-
eousness and of his salvation ; in this
connection the Septuagint employs the
verb evayye\l£ofxcu (evangelize).

Furthermore there was a proclama-
tion of good news within the historical
situation of Israel. For a number of
years Assyria had plundered and op-
pressed the nations of the Fertile Cres-
cent, but shortly before 612 B.C. the
prophet Nahum saw the end of As-
syria and the coming of a messenger
who would announce the glad tidings
of freedom from oppression, the good
news of deliverance or salvation, and

THE PRINCETON SEMINARY BULLETIN

the dawning of a new age. Thus Nahum
( i : 1 5 ) gives a gleam of hope in an era
of oppression : “Behold upon the moun-
tains the feet of him that bringeth good
tidings, that publisheth peace.” Again
the Septuagint uses the verb evayyeM-
CofiaL (evangelize).

Once more we turn to a gloomy
period in the history of Israel, the cap-
tivity of Judah in Babylonia. But in
the purposes of God his people were
not to remain in exile, and about 550
B.C. a prophet in Babylonia enthusias-
tically predicts that the period of cap-
tivity will soon be over (Is. 40:9) :

“O thou that tellest good tidings to
Sion,

Get thee up on a high mountain ;

O thou that tellest good tidings to
Jerusalem,

Lift up thy voice with strength.”

After the restoration of God’s people
a prophet sees the glory of the restored
Jerusalem (Is. 60:6), and in his exul-
tation he imagines the day when the
caravans coming to the Holy City will
proclaim the praises of the Lord. Again,
in envisioning the advent of better
times, the prophet (Is. 61 :i) proclaims :

“The Spirit of the Lord God is upon me
Because the Lord hath anointed me
To bring good tidings to the poor (or,
the afflicted).”

In all these cases, the Hebrew original
uses the root basar, which in the Sep-
tuagint has been rendered by evayyeM-
£ojaai (announce, or bring good news,
proclaim, evangelize).

Most of you will go into the active
pastorate in the Presbyterian Church
or in some other historic denomination.
As ministers in the Ecumenical Church
you are in an historic tradition which

goes back to apostolic times and repre-
sents a continuous stream of over nine-
teen centuries. As evangelists, however,
you will bear a title that takes you back
at least six centuries more or into a
situation of twenty-five hundred years
ago. You are entering into a noble
heritage. Such is the background of
the past.

On the other hand, however, we are
dealing with the present and the fu-
ture, for which the message of the gos-
pel is relevant. You are entering into
a world that is sick and discouraged.
We are now in a period of economic
recession which has wrought hardship
to the unemployed and has disturbed
political leaders. As we view the world
situation, we conclude that international
morality is almost a thing of the past.
Our metropolitan cities have become
the breeding places of juvenile delin-
quency. The Russian achievement in
successfully launching sputniks has al-
most made us lose our sense of equi-
librium in educational procedure and
in the curricula of our schools and col-
leges. A wave of anti-intellectualism
has inundated our land. It is easier to
watch television, listen to the radio,
and imbibe canned knowledge than to
think for ourselves. We have more
leisure than ever before, but we do not
know what constructive use to make
of it. Churches are prosperous, but
churchmen are not sure that this is an
altogether wholesome sign. This world
has many optimists, glad-handers, and
hail-fellows-well-met, but there is a
woeful lack of originality, individual-
ity, and stability. There may be an
evanescent smile upon the face, but in
many a man there is a feeling of vacuity

THE PRINCETON SEMINARY BULLETIN

in the heart. Sometimes a bold front ill
conceals a sense of futility, and as in
antiquity men and women keep on sin-
ning. In many respects, this is a chaotic
and topsy-turvy world, a fitting pasture
for psychiatrists. Almost nineteen hun-
dred years ago St. Paul addressed him-
self to Timothy, and today he directs
the same words to us (2 Tim. 4:1-5) :
“I charge you in the presence of God
and of Christ Jesus who is to judge
the living and the dead, and by his ap-
pearing and his Kingdom : preach the
word, be urgent in season and out of
season, convince, rebuke, and exhort,
be unfailing in patience and in teach-
ing. For the time is coming when peo-
ple will not endure sound teaching,
but having itching ears they will ac-
cumulate for themselves teachers to
suit their own likings and will turn
away from listening to the truth and
wander into myths. As for you always
be steady, endure suffering, do the
work of an evangelist, fulfill your min-
istry.”

Ill

“Do the work of an evangelist.” We
may assume that most of you will be
parish ministers and not peripatetic
and ubiquitous preachers, flitting about
from place to place and always striking
the same dead level. We take it for
granted that you will remain long
enough in one place to lay a firm foun-
dation in the local church and to build
your lives into those of others. Most of
you will have to undergo the discipline
of being a pastor without receiving the
adulation of the multitude and without
preaching to record-breaking crowds.
It is much easier, but it is also less con-
structive, to be an itinerant evangelist
than the pastor of a congregation. Al-

most every day the pastor has to hear
the complaints of some of his members
and to bear upon his heart the problems
of many a sinner. He will soon observe
that most people are weak and helpless
and merely children of a longer growth.
In fact, on many an occasion he feels
that he bears the sins of his whole
parish. He will confront persons who
condone sin or who even represent or
exploit vice ; people who are indifferent
to leading honest lives, who have a
supercilious contempt for the Church
and religion in general, who proudly
feel superior to the pastor and his con-
gregation. And yet those same persons
lack the courage of their philosophy of
life. When they get married, they gen-
erally seek the blessing of the Church.
Perhaps they feel that the Church can
still place the stamp of respectability
upon their disordered lives. When they
die, the family normally still wants a
Christian burial. In most cases, the
scornful lack the courage of their pro-
fessed convictions, and in the end, the
scoffers cannot shake themselves free
from the influence of the Church. It is
indeed a rare individual who at some
time or other does not need the help or
advice of a minister of the gospel.

EuangeUsomai, Euangelion, Euan-
gelistes. All these words contain the
idea of good tidings. As ministers of the
gospel, of the good news, you all will
have glad tidings to proclaim to con-
fused and helpless men and women, to
sinners who have lost hope, and to a
generation that has drifted away from
its moorings. Yet your careers will not
always he free from difficulties, and
you will also meet resistance. About
740 B.C., almost 2700 years ago, a

THE PRINCETON SEMINARY BULLETIN

prophet with immediate enthusiasm re-
sponded to the call of God : “Here am
I ; send me.” The message, however,
that he was commissioned to proclaim,
was enough to break the spirit of any
preacher :

“Go and tell this people :

‘Hear ye indeed, but understand not ;
And see ye indeed, but perceive not.’
Make the heart of this people fat,

And make their ears heavy,

And shut their eyes ;

Lest they, seeing with their eyes,

And hearing with their ears

And understanding with their heart,

Return and be healed” (Isaiah 6 :g, io) .

This does not mean that the prophet
was sent on a wild-goose chase with
the certainty that he was defeated be-
fore he actually began his work ; in the
end, the responsibility of accepting or
rejecting lay with the people them-
selves. In your ministry you will meet
situations corresponding to those that
prevailed in the days of Isaiah, but on
the other hand, you do not have pri-
marily a message of doom to proclaim.
Quite the contrary! You will have the
gospel, the good news of salvation
through faith in Jesus Christ. Some-
times one hears a frustrated pastor
pathetically complain: “My people do
not want to hear the gospel.” Little
does the poor man realize that generally
he himself has created a strained rela-
tion with his congregation or lacked
plain common sense in dealing with
others.

You will meet contrasts and deal
with a multitude of inner conflicts. And
what man or woman does not have
inner spiritual struggles? You will be
working in a world of sin, where men
and women are helpless and drifting

aimlessly. They may be successful in
business and prominent socially, but
there is a vacuity in their lives. We see
a world of contrasts : the degradation
of sin, the hope and certainty of a new
life ; hearts empty of spiritual knowl-
edge, the fulness of a new life in Christ.
You have access to the source of a new
life which you can transmit to others.
You have the gospel, the glad tidings
that will bridge the chasm in the lives
both of saints and of sinners. You have
the information, but that will be cold
and lifeless unless men and women can
see it exemplified and lived out in your
own lives. If the time ever comes, when
the children and the half-wits in the
parish no longer like the pastor, it may
be well for him to seek another field
of labor.

“Do the work of an evangelist.” In
these plain words, “DO the WORK.”
St. Paul tells Timothy to lead a disci-
plined life, and in this respect he is also
speaking to us today. The vocation of the
pastor is not easy : he has to work.
Some years ago, my son who was then
a mere schoolboy, said to me one day :
“Dad, I do not like the way you pro-
nounce the word work. It always
sounds as though you mean it.” Some
men think that they work when they
are busy, but such a conclusion does
not necessarily follow. A man can be
very busy every day, but in the end he
may be wasting his time. Work con-
structively and with a purpose ; ever
keep a definite goal before you.

Regular habits of study are essen-
tial in the work of proclaiming the gos-
pel, the glad tidings of salvation. You
will have to study the Bible faithfully,
which is a never-failing source of spirit-

THE PRINCETON SEMINARY BULLETIN

ual power. Find out what the word of
God actually says in the original lan-
guages of Scripture, and do not in-
dulge in vague generalities which are
obvious even to one who never studied
theology. Never forget the great ideas
of the world are enshrined in words,
and those words are not always in your
native English. You can never do too
much exegesis and cannot read too
much theology. The evangelist, the pro-
claimer of the glad tidings of salvation
through faith in Jesus Christ, however,
is not a theorist, a man detached from
the world of reality ; he has an active
interest in life and in the thoughts and
lives of others. There are some who are
controlled in their approach more by
their emotions than by the intellect.
Emotions can never be a substitute for
solid work. Leave such an approach to
others. Passions are easily aroused, and
emotions evaporate like the morning
cloud. In reality there is no conflict be-
tween the spiritual life and intellectual
pursuits. You will have to maintain a
balance between the intellect and the
emotions, but as you proclaim the glad
tidings, your intellectual acumen must
be fired by emotion and your emotions
must be tempered by reason. Your
parishioners will always know by the
manner of your proclamation whether
you believe the good news or not. If
the message of the gospel is not obvious
in your own life, how can you expect
to transmit it to others ? The evangelical
message is simple, but in an eminent
degree it is also respectable intellec-
tually.

As an evangelist, the proclaimer of
the glad tidings of salvation, you will
address a congregation and thereby
move sinners to repentance. You will
effect a change in individual lives.

Through the transformation of indi-
viduals, the group will receive a new
direction in its life. You never can fore-
see the limits of your work and its re-
sults. Lives that have been changed by
your proclamation will influence others ;
and your work will grow like an arith-
metical progression. From the most ob-
scure rural parishes there have emerged
statesmen, leaders in the work of the
Church, national and foreign mission-
aries, educators, professors of theology,
and Christian professors of the arts and
sciences in colleges and universities. Is
such a work prosaic? You are the
means of placing a spark in the lives of
others, who in turn in most unexpected
ways will enkindle a new faith in
others.

Proclamation of the glad tidings will
be your first objective. I do not know
whether there be any such thing as a
distinguished parish or not, but if you
have been successful in building a new
life in a congregation, you may be
called to a larger field. If not, continue
to preach the glad tidings in the place
where God has called you.

In any situation where you preach
the gospel, you are an evangelist, the
proclaimer of glad tidings or of the
good news of salvation. You have ob-
tained knowledge and methods of work
during your three years in the Sem-
inary, but your intellectual work is not
finished. Continue to study the Scrip-
tures in the light of the past and in
their relevance for the present and the
future. Like St. Paul keep abreast with
the culture of the age in which you live
and approach it with the eternity of
God’s word. A knowledge of God’s
word and the gift of literary diction are
valuable assets for the preacher, but if

THE PRINCETON SEMINARY BULLETIN

the word of God remains something
external to your life, you cannot pro-
claim good news to your congregation.
Ultimately the evangelist must embody
in his own life the good news which he

represents ; otherwise it is no glad tid-
ings. In the end your personal life must
be more eloquent than the words you
speak.

“Do the work of an evangelist.”

THE PREACHER’S BOOKSHELF

Ministers who have been helped by the writings of Elton Trueblood will welcome his first
book of sermons, The Yoke of Christ (Harper & Brothers). These sermons have been
preached in college and university chapels and in leading pulpits in the United States and
Canada and they feature a unifying idea that “the hope of our time lies not so much in con-
version to the church as in conversion within the church.”

Among the many worthwhile books in the area of Biblical studies, most preachers will find
the three following titles very useful. William Barclay, whose New Testament Wordbook
has proved to be so helpful and stimulating, provides a companion volume, More New Testa-
ment Words (Harper & Brothers). Here are fresh discussions of twenty-four key words
which will help any preacher in making his interpretative presentations more authentic. The
Interpretation of the Bible (Allenson, Naperville, 111.), by James D. Wood of Edinburgh, is
a very clear and compact treatment of the history of Biblical interpretation from the Apos-
tolic Fathers to the present day. Preachers will find this book helpful in sharpening their own
perspectives and in providing guidance for study groups. A recent pamphlet, Members One of
Another: Aspects of Koinonia (A. R. Mowbray, London), by J. G. Davies of the University
of Birmingham, provides a thorough study of the subject, koinonia. In these times when the
nature of the Church is being debated and studied, this carefully documented series of lectures
will give most ministers a fuller understanding of the sine qua non of the Church’s life.

Younger preachers inquire continually about new and vital books of children’s stories and
junior talks. Curiously enough the best books of this kind are being published in Great
Britain, and chiefly by the Epworth Press. Rita F. Snowden, who is reputed to have “unique
insight into the mind of children,” has written almost a score of books of interesting and
pointed talks for junior worship services. Her most recent volume, Hobson’s Choice, consists
of thirty stories for junior boys and maintains the high literary and interest level of the
previous ones.

Charles L. Wallis, who is professor of English and campus minister at Keuka College and
editor of Pulpit Preaching, has been rendering a real service through compiling and editing
a number of useful books for the parish minister. His earlier volumes include The Funeral
Encyclopedia, Worship Resources for the Christian Year, and A Treasury of Story-Sermons
for Children. A new title, The Table of the Lord: A Communion Encyclopedia (Harper &
Brothers), has been published recently. It consists of a large and suggestive compilation of
Orders of Worship, prayers, classified quotations, poetry, and choral selections. This is not
just another pot pourri of devotional odds and ends; it shows careful selecting and intelligent
planning. Complete indices of subjects and scripture texts make the contents readily available.

D.M.

THE PRESENCE OF GOD IN A MYSTERY

Arlan P. Dohrenburg

Scripture Readings: Exodus 33:12-23; II Corinthians 4:1-6

A short time ago I received a very-
disturbing letter from a young man
with whom I worked last summer. In
our chats I had gradually learned that
his family had cast him off when he
was about fourteen. After that he got
into trouble with the law, spent some
time in reform school, and subsequent-
ly drifted aimlessly from job to job.
When I met him, he was sporting the
long sideburns and the ducktail haircut
which is one of Mr. Presley’s contribu-
tions to American culture. His inter-
ests in life seemed to consist of girls,
cars, and hit records.

As we became better acquainted, he
began to share with me his most pri-
vate thoughts. “From society’s point
of view I must be a number one slob,”
he said one day. “It seems kind of
funny to know one has accomplished
nothing at all in twenty years of living.”
In this letter he says that he has de-
cided to go to church for several Sun-
days, “to see,” as he puts it, “if maybe
by some chance I can’t pick up a glim-
mering of what it’s all about. I mean,
if God were really there, think of what
a terrific thing, what a magnificent
thing that would be. . . . It’s impossible
to express the full feeling of such a
thing.” Then he concludes with this
one sentence impression of the churches
he has visited, “It’s very interesting,
but so far no luck on the big answer.”
To me this is profoundly disturbing.
How can it be that anyone so appar-
ently conscious of his need and so filled

with expectation of blessing, can come
among us as we wait upon God and
not discern his glory in our midst?

Now we know from the testimony of
Scripture and from our own experi-
ence that God reveals himself when
and to whom he chooses. But there is
surely more involved here than divine
option. God’s sovereignty diminishes
man’s responsibility not a whit.

In this connection I think of Aaron.
Aaron, to whom God entrusted the lead-
ership of the sacred rituals upon which
Israel’s devotional life depended. Aaron,
who when he stretched forth his hand
at the command of God, and touched
with his rod the rivers and pools and
dust of Egypt, found himself again and
again the instrument of the most ter-
rible demonstrations of divine power.
How could this same Aaron stand be-
side the mount that burned with fire at
which even Moses said, “I do exceed-
ingly fear and quake,” and preside over
the blasphemy of the golden calf? It
would seem that man in his animal-
like stupidity can get used to anything,
even to the holiness of God.

When men today who are tired of
wandering in the wilderness of this
world slip in among us, they expect to
find a miracle in progress. They look
for some clear sign that God is visiting
his people. They look for the reflec-
tion of his glory in our faces and for
the echo of his voice in our mouths. It

THE PRINCETON SEMINARY BULLETIN

is inconceivable to them that the wonder
of such a communion should ever di-
minish with time or repetition, becom-
ing commonplace and mundane. They
cannot understand how it happens that
our preaching consists less of Truth
than of truism, that our music is more
often diverting than inspiring, that our
service bulletins bring not order to
worship but paralysis, and worst of all
that we are too often perfunctory and
sloppy in prayer, not discerning the
Lord’s presence. It may not be that we
are guilty of such open blasphemy as
Aaron’s golden calf. But with us as
with him there is constant peril that in
the familiarity of the forms we may
miss the freshness of the grace. And
the hungry ones go away, interested
perhaps, but empty, wondering where is
the mystery of God among men of which
these Christians boast?

Mystery is not a favored word among
us. We prefer to think in terms of rev-
elation, as if the two were exclusive.
Mystery implies something beyond our
knowing and our control, which pride
will not suffer. And so there is great
emphasis in the church today upon the
nearness of God to the individual soul,
with all too little awareness that unless
we sense his presence in a mystery,
he is not near to us at all, but only
handy. Let us therefore come boldly
before the throne of grace that we may
obtain mercy and find grace to help in
time of need — come boldly, but not
brashly, realizing always that grace,
though it be freely offered to us, is still
offered from a throne.

With the advent of Christ the mys-
tery of God with us is not less, but
infinitely more. For we have passed
from the mystery of a God hidden in
darkness and fear, to the mystery of

his impenetrable splendor and his un-
fathomable love :

No angel in the sky
Can fully bear that sight,

But downward bends his
burning eye
At mysteries so bright.

It is for such rapture that we are
called out of ourselves into the sanc-
tuary of private prayer and public wor-
ship. And if we dare to expect it with
all our hearts, clergy and laity to-
gether, our worthiest hymns and pray-
ers can never stale with time. Further-
more we shall be restless to find new
ways to express the mystery of the
Presence our eyes behold. Poets, mu-
sicians, sculptors, painters will again
abound among us. Art will return from
its Babylonian captivity to the secular
world, in order to declare again and
again the wonder of the mystery of the
presence of God. And the Gentiles will
say, not with hopeless longing, but with
ecstatic joy, “It is impossible to express
the full feeling of such a thing.”

But we who handle holy things must
continually be delivered from yet an-
other sin, more subtle by far than the
hebetude of Aaron. More subtle be-
cause it unfailingly arises out of an
biding zeal for God. I mean presump-
tion.

If anything could convince me that
Moses himself wrote the Book of Exo-
dus, it would be the first verse of the
seventh chapter : “And the Lord said
to Moses, ‘See, I have made thee a god
to Pharaoh.’ ” As a towering person-
ality and a shining example of commit-
ment to the purposes of God, Moses is
second to none in the Old Testament.

THE PRINCETON SEMINARY BULLETIN

But in his zeal he was in danger of
assuming more responsibility for those
purposes than any human being ought
to have. Where Aaron was weak and
purblind in God’s service, Moses was
sometimes audacious.

On one occasion wise old Jethro, his
father-in-law, came to him and said,
“Moses, why are you sitting here with
all these people standing by?’’

And Moses said, “Because the peo-
ple come unto me to inquire of God ;
and when they have a matter they come
unto me and I judge between one an-
other, and I do make them know the
statutes of God and His laws.”

And Jethro said unto him, “The thing
that thou doest is not good.” (Ex.
18:15-17)

Why not good? Surely no one was
better qualified. Yes but Moses, the
job is too big for any man to do alone.
And in taking the whole responsibility
upon yourself, you become much too
important in your own eyes.

Later when he came down from
Sinai with the Tables of the Law and
saw the idolatry of Israel, he thundered :

“Put every man his sword by his
side, and go in and out from gate to
gate throughout the camp, and slay
every man his brother, and every man
his companion, and every man his
neighbor.”

And there fell of the people that day
about three thousand men. (Ex. 22:
27, 28)

This as an act of contrition and cleans-
ing! To be sure Israel’s sin was mon-
strous and her repentance would have
to be deep and thorough. But who was
Moses that he should take upon him-
self power over life and death?

In our evening lesson (Ex. 33 : 12-
23) we learned that God sometimes
found it necessary to set his servant
straight in this matter. He says to
Moses in effect, “The questions you
ask of me, the doubts you betray, the
assurances you demand are exactly the
same as those of my people Israel. You
are no different from them, except that
I have been gracious to whom I would
be gracious and have shown mercy to
whom I would show mercy. Do not
presume too far. My back you shall see,
but not my face. It is not for you to
violate the secrets or assume the pre-
rogatives of God.”

In this admonition God speaks to us
all in every instant of our lives. And
especially to those of us who by his
sovereign grace have been granted some
small measure of authority to speak in
his name. In His name ; never by word
or manner, in his person. We Protes-
tants are very sensitive to the perils of
an authoritarian church. Are we equal-
ly sensitive to the peril of an authori-
tarian pulpit? Or an authoritarian
counselling desk? Or an authoritarian
lecture platform for that matter ? If we
are, how does it happen that men who
come to us out of the turmoil of their
lives, with their yearnings and their
needs, often find us aloof, condescend-
ing, unctuous, professional, imperious,
humorless? And they do. God knows
they do.

The call today is for a prophetic
ministry. Good ! Prophetic after the
order of Isaiah, who first acknowl-
edged : I am a man of unclean lips. And
if I am not guilty of the profanity and
obscenity of the masses of men, I know
that my lips are stained just as black
with wrangling and censure and all un-
charitableness. In the same manner,

THE PRINCETON SEMINARY BULLETIN

let the counsellor who speaks prophet-
ically to an abusive husband, do so re-
membering how he has injured his own
wife, perhaps by ignoring her. Let the
preacher who so eloquently assails ma-
terialism and the things of this world,
first recognize the extent of his own
greed, and then let him and his people
listen together to the judgment of God
upon them both. And let the professor
for all his learning point to the things
of God which he cannot conceive, much
more than to the partial truth which
he can.

For this was the way of Christ
throughout his earthly life. He could
say, as even the most eminent among
us cannot, “If I judge, my judgment is
true, for I and my father are one.” Yet
in his ministry among men, that God
might have the pre-e minence, he said,
“I judge no man.” And when the adul-
teress stood before him, as a man he con-
demned her not, no doubt recognizing

in his own flesh the same temptation.
And this he did that instead of laying
the condemnation upon her, he might
keep it as his own and bear it with him
to the cross, where the mystery of
God’s redemptive judgment blazed
forth for the ages to behold.

And how can the mystery of God
with men be preserved in us from in-
difference and presumption? Not nec-
essarily by increasing the frequency or
duration of our devotional exercises.
Nor by deeper study. It may be that we
are already too busy in these ways. But
let us be still awhile. Altogether still.
And he shall surely say to us, “Be-
hold, there is a place by me . . . and it
shall come to pass while my glory pass-
eth by that I will put thee in a cleft of
the rock. . . . And I will take away mine
hand, and thou shalt see — not my back
— but the light of the knowledge of the
glory of God in the face of Jesus
Christ.”

“The Gospel is our charter and warrant for a fearless, adventuresome excursion into new
and unexplored territory. Taking the mystery with the meaning and the meaning with the
mystery, we ought to be equipped to launch out with abandon, exhilaration, and expectation.
We desperately need in our uncommitted generation of mass uniformity and conformity a new
sense of the re-creative power of the Gospel which will make us uneasy with the conventional,
traditional patterns and structures and encourage us to act upon our profession that God is the
Living Lord, that Christ has overcome the world, that the Holy Spirit moves where He
‘listeth.’ ”

— Hugh Thomson Kerr, Mystery and Meaning in the Christian Faith.

Ryerson Press, Toronto, Canada, 1958, p. 50.

CHRIST AND THE CHRISTIAN*

Walter Weist

There has been a steady produc-
tion of important books on various
aspects of Christology over the past
thirty years or so. To the list, includ-
ing familiar works by Brunner, Aulen,
Thornton, D. M. Baillie, Hodgson, and
others, there have been added recently
two sections on Christology in larger
systematic works, those of Paul Tillich
(Systematic Theology, Vol. II) and
Karl Barth (the translation of Church
Dogmatics, Vol. IV, Part I). Ferre
deserves to be read with them.

Those who may have been put off
somewhat by the specialized and some-
times opaque language of the author’s
previous works will be glad to hear that
this one is written in an almost decep-
tively simple style. Only once or twice
does the reader encounter such a jaw-
breaker as “the understanding of be-
coming in the light of the selective ac-
tual with the capacity to become the
coordinating Event of experience and
existence” ! (We are saved from this
one through the unlikely grace of a
footnote, referring us to further ex-
planation in another book.) This is not
to say that the book is altogether easy
reading. Ferre’s writing reminds one of
Heisenberg’s picture of the atom ; in
the overall view there is a discernible
pattern, but on the “inside,” so to speak,
the argument is full of erratic little
jumps of thought and seeming non se-
quiturs. Nevertheless, individual pas-
sages often emerge in fine style and
Ferre states his sometimes unorthodox
positions with originality, courage, and
considerable verve.

The center of Ferre’s Christology is
defined, formally, by the Chalcedonian
formula. If “we take with all serious-
ness the seemingly preposterous claim
that in Jesus Christ we have the God-
man who is truly consubstantial with
God and with man,” in whom we en-
counter “the fullness of God in the full-
ness of man in the fullness of time,” we
shall arrive at “a whole new theology,
metaphysics and personal faith.”

This supplies the “externally right
requirements for Christology.” The
content is found by theological reflection
upon the meaning of “Jesus Christ as
agape.” The Bible, of course, witnesses
to the “foundational events of Christol-
ogy,” and God’s act in Christ must be
appropriated in Christian experience,
personally and collectively (in the
Church). But the Bible requires a
grundmotif or “basic, regulative pat-
tern” of interpretation (Ferre here re-
veals his indebtedness to the Swedish
theologians) and Christian “experi-
ence” needs a corrective to sinful dis-
tortions. The clue to experience, to the
varied interpretations of Christ in the
New Testament (Ferre cites five of
them) and to the real content of creed-
al formulas is agape — completely God-
centered and therefore self-sufficient
love that gives out of its own fullness,
unconditional, uncalculating and cre-
ative fellowship.

Upon this base Ferre establishes the
most exciting part of his Christological
thesis. Jesus is thoroughly unexcep-

* Christ and the Christian, by Nels F. S.
Ferre. Harper & Brothers, New York, 1958.

THE PRINCETON SEMINARY BULLETIN

tionally, earthily human, so far identi-
fied with us in our common humanity
that the thorniest problem of the book
is to define his uniqueness. Even on
the human side there is, to be sure, a
kind of uniqueness. “Jesus is the human
being who first conclusively fulfills the
conditions of humanity, namely, to be
organically united to God and fulfilled
by the coinherence of God. Jesus lived
love ; God is love and has made men
for love.” Adam symbolized the first
“potential” human being; Jesus was
“the first true human being, in the
sense of being fulfilled.”

It is in this sense that Ferre inter-
prets the doctrine of anakephalaioosis,
that Christ “recapitulates” the history
of the race, both by repeating normal
human history in his own life and also
bringing it to a head. He is both the
“summary” and the “summit” of hu-
manity. But this is set in the context
of Jesus’ disavowals of superhuman
capacities : “Why callest thou me good,”
“I can do nothing of myself.” The basis
of Jesus’ “headship” seems to be his
fully human response to God, so that
his life was controlled by agape. God
does not determine this response but
waits for it, permitting the human Jesus
to cooperate in accomplishing the “full-
ness of time.” While Jesus is Son of
God as well as Son of Man, the in-
dwelling deity is “passive” toward the
human will, acting only by suggesting,
below the level of conscious decision.
So far, Jesus’ relation to God seems not
qualitatively different from our own.

The point is borne out by Ferre’s
statement that as Jesus was Godman,
we too can become “Godmen” after
him. In response to criticism that this
does not guard adequately the unique
union of divine and human in Christ,

the author affirms that “the same God
who is literally present in us was pres-
ent in Jesus. Thus by grace we must
come into the same relationship ; we
are therefore literally joint heirs with
Christ. This is my biggest departure
from the tradition which says that God
came only in the historic Christ.” The
whole point of the Incarnation is that
the divine and the human are such, by
nature, that the one can indwell the
other, “that they can coexist without
there being two egos.”

Consistently and fairly, Ferre de-
fines Jesus’ relation to God partly by a
modified form of adoptionism. He
quotes Grensted, who says that to a
psychologist Jesus’ life appears plainly
to be one in which there was both a
full and decisive “turning to God” and
also a “progressive unification.” Ferre
then adds, “Any theology which insists
that God was fully present from birth
may in upholding one truth, the pri-
macy of God’s coming through the
whole event of Incarnation, deny the
other, the need for real growth in grace
and wisdom.” The initiative is God’s,
but it waits upon the human response.
We cannot even be sure of a single, de-
cisive turning point in Jesus’ life; he
was still experiencing inward struggle
upon the Cross itself. At any rate, it is
significant, says Ferre, that in Heb.
5:1-10 Christ is moved from the order
of Aaron to think that of Melchizedek
“only after he had been made perfect”
and “begotten of God.”

The author also wrestles earnestly
with the question, “Did Jesus sin?”
Surely not, he says, if we mean by this
the “gross” sins. But if we take Paul’s
definition, “whatsoever does not pro-
ceed of faith” is sin, and if the mark of
this sort of sin be anxiety expressed

THE PRINCETON SEMINARY BULLETIN

2 3

outwardly as fear, then we must take
seriously such a statement as that in
Heb. 5 \j, which says that Jesus cried
from fear day and night to him who
could save him from death. He shared
our drives and tensions and tempta-
tions, and anxiety which is at least the
“occasion of sin,” if not original sin
itself.

All this is not mere humanizing of
Jesus. It has a profound soteriological
point which becomes evident in the re-
lation between Incarnation and Atone-
ment. Here the uniqueness of Christ,
his identification with God as well as
with man, becomes clear.

Ferre is very concerned, for instance,
about the way in which some of the
Fathers before Chalcedon (like the
later Calvinists) undercut the Chalce-
donian formula — by suggesting that
there was a full divine nature in Christ
but that it was joined with an imper-
sonalized, incomplete human nature
(anhy po stasia) . He insists upon en-
hypostasia, a complete human person
“coinhering” with deity. The reason is
that only if Jesus was fully human
could he really be identified with us
and thereby carry us with him into the
“new race” or new humanity.

At the same time, it is God Himself
who atones. On the Cross, the very
God takes suffering and sin upon Him-
self. This is why there is “power in the
blood” ; it is the power of God coming
into human existence. Once again,
Ferre does not hesitate to risk ancient
heresy, though he is not alone in sug-
gesting a restatement of Patripassian-
ism. God did suffer through his identi-
fication with us, although only the hu-
man Jesus suffered human anxiety,
estrangement and doubt. It is asserted,
quite rightly, that the sacrifice of Christ

was not made to placate God’s wrath,
but that God here gave himself to man,
while man, in Christ, also gave himself
to God. Thus human nature was recon-
stituted in and by the agape for which
it was created.

There is no question that Ferre in-
tends to be consistent with the Chal-
cedonian formula with respect to deity
as well as humanity. God took the in-
itiative and was present and decisively
active in Christ. But when Christ’s
uniqueness is directly defined, the state-
ment is ambiguous. His is “the unique-
ness of a historic fact, not of a relation
to God inaccessible to anyone else.”
This might seem to be an attempt to
move beyond the “substance” categories
( ousia , hypostasis ) of traditional dog-
matic statements to the historic cate-
gories of act and event. But the trouble
with “substances” — and “persons,” too,
says Ferre, — is that they will not mix
or “coinhere” ; they are not relational.
Instead of these he speaks of “Spirit”
{agape) or “personal spirit.” One
would expect then that Christ would
be described as having a unique rela-
tion to God rather than a unique sub-
stance. But it is precisely the relation
that is not unique !

What we are left with is the fact that
in Jesus Christ the destiny of man to
live in God’s agape was completely ful-
filled. There is finality in the event it-
self and it becomes determinative for
us. The New Age begins with it; our
faith depends upon it ; we cannot go
behind it or undo it. But our relation
to God established by the event, while
always fragmentary and derivative, is
not essentially different from that of
Jesus.

This may not be enough for the
hounds of orthodoxy, who may soon be

THE PRINCETON SEMINARY BULLETIN

baying upon Ferre’s trail. If one starts
by taking the humanity of Christ seri-
ously, however, how can he avoid the
difficulties with which Ferre is very
honestly wrestling? One might prefer
the similar but rather more guarded
statement of D. M. Baillie {God Was
in Christ, pp. 127 ff.) in which he finds
at least “a feeble analogue” to the In-
carnation in our own experience of the
paradox of God’s grace and our free-
dom. In a sense analogous to that in
which we say, “Not I, but the grace of
God,” can we say that in Christ there
was “the life of a man and yet, also, in
a deeper and prior sense, the very life of
God incarnate?” Ferre’s statement is
straightforward and honest. It might
be qualified by suggesting that Jesus’
relation to God was analogous to ours.

There is much more in the book that
would be well worth reviewing if space
permitted. The discussion of the vicari-

ousness of atonement is beautifully
linked to the vicariousness of all of life
— our solidarity in good and evil, sin
and grace. The usefulness of the phrase
“personal Spirit,” as over against sub-
stance or organism or person, in defin-
ing the nature of God in Trinity and
Incarnation is worth careful considera-
tion. A final chapter on Christ’s rela-
tion to creation, history and consum-
mation is imaginative and full of
suggestion.

Dr. Ferre has done us a service in
writing such a forthright and thorough
treatment of Christology, written in
dedicated but searching spirit. If the
weight seems at times to fall upon the
human side of the “hypostatic union,”
it is also true that in the history of the
doctrine the divine has tended to eclipse
the human. This book will surely be
prominent in contemporary Christo-
logical discussion.

A COMPANION TO THE BIBLE*

Brevard S. Childs

This volume is a translation of V o-
cabulaire Biblique (2 ed. 1956)
published originally by Delachaux and
Niestle. It contains articles written by
thirty-seven French and Swiss schol-
ars which deal with the major theo-
logical words of the Bible. In the
preface the editor expresses his concern
that the great advances in the under-
standing of the Bible due to recent
scholarly research be made available to
the non-specialist. This is an attempt to
present the finest Biblical scholarship
on a level which is both helpful to the
pastor and intelligible to the layman.

The book was originally written to
serve the French-speaking world. Its
content shows frequent reference to the
articles in Kittel’s W oerterbuch while
its format bears closer resemblance to
Richardson’s Theological Word Book.
However, this is not a duplication of
the latter. Careful editing has limited
the number of articles to some one hun-
dred and sixty key concepts. The ad-
vantage of this method is seen in the
longer articles which are far superior
to most one volume Bible dictionaries.
The deficiency in scope is compensated
for, in part, by cross references ; how-
ever, much more material is treated
than has been indexed. For example, an
excellent discussion of the “New Adam”
is treated in the article on “Jesus” with
no cross reference to Adam. This is a
minor flaw which can be easily over-
come with a little diligence on the part
of the reader.

The articles have been popularized in
the sense that technical terminology, as
well as reference to Greek and Hebrew,
has been avoided. Also bibliographical

material has not been included. Never-
theless, the careful reader will notice
a great amount of meticulous research
which undergirds the articles. Many of
the involved discussions in Kittel have
been condensed to a few pregnant re-
marks. It is a great achievement to have
profound subjects treated in such a lu-
cid manner. Many are written with a
vigorous, almost enthusiastic style,
which makes the book far easier to read
than Richardson’s.

Perhaps the most encouraging aspect
of this volume is the high degree of the-
ological awareness evidenced through-
out. Every effort has been made to
penetrate to the heart of the subject
rather than to become lost in the minu-
tia of exegesis. Many of the articles are
prefaced with a presentation of the cen-
tral theological problems involved. Then
a solid piece of Biblical research is
brought to bear on the problem. This is
not to imply that any one theological
point-of-view dominates. There is a
healthy diversity. However, the strong
influence of Cullmann is apparent in
many of the articles. Only occasionally
does one feel that there is an attempt
to “theologize” which does not rest on
an adequate exegetical foundation.

Certain of the articles stand out for
their excellency. Cullmann’s treatment
of “authorities” is a convincing presen-
tation of his thesis that the authorities
are the invisible powers. Bonnard’s
contributions are unusually helpful. His
article on “Jesus” is a penetrating
study of ten titles applied to him in the

* A Companion to the Bible, ed. by J. J.
von Allmen, Oxford University Press, 1958.

THE PRINCETON SEMINARY BULLETIN

New Testament. Masson’s excellent
handling of the “Cross” becomes almost
sermonic in style as he follows the
growth in the use of the term. Menoud
deals with “Church,” “Ministry N.T.,”
and “Tradition” in very thorough
studies.

This book is highly recommended
to pastors and teachers alike. It comple-
ments rather than supplants Richard-
son’s Word Book. It will serve as a
valuable guide into the heart of the
Biblical message. This type of word-
book will not solve all our theological
problems. The contrast between the

theologies of Stauffer and Bultmann
indicates the different frameworks into
which word studies can be placed. Still,
a firm foundation is being laid for all
theology in the rediscovery of the Bib-
lical world.

The Oxford University Press is to
be commended on a fine printing job.
Perhaps the title of the book is unfortu-
nate. The French title indicates the con-
tents in a less vague fashion. Also there
is a well-known introduction to the
Bible edited by T. W. Manson, bearing
the same name, which only adds to the
confusion.

TOYOHIKO KAGAWA: A TRIBUTE

Charles R. Erdman

Toyohiko Kagawa is rightly num-
bered among the most prominent
citizens of Japan. He surely is the best
known Japanese Christian in the world.
Here in America, as in many other
lands, countless friends and admirers
have gratefully observed this year the
seventieth anniversary of his birthday,
which was July io, 1888. His father
was a wealthy and profligate govern-
ment official who squandered his for-
tune and who died some time before the
birth of his son. Toyohiko was adopted
by a rich uncle who lived in a baronial
mansion on the Island of Shikoku,
where this orphan had the experience
of living in a home of luxury, but where
there was no real religion and no love.
While still in high school he became in-
terested in Christianity, largely through
the influence of a Bible class which he
attended with the special purpose of
acquiring a knowledge of English. On
graduation he decided to prepare for
the Christian ministry, much to the dis-
appointment and disgust of his uncle
who disinherited him then and turned
him from the home. He formed an ac-
quaintance with the Reverend Harry
M. Myers, a missionary of the Southern
Presbyterian Church, who became in
very truth his spiritual father. They
lived together, worked together, studied
and prayed together, and this fellow-
ship Kagawa has always regarded as
the supreme molding influence of his
life.

Early in his seminary course he be-
gan his work in the slums of Kobe. The
center of his activities was a section

known as Shinkawa. In all of Japan it
would have been impossible to discover
a more wretched district. Within ten
blocks more than ten thousand persons
were herded together. They were the
very dregs of society. Among them
were beggars, murderers, thieves, and
outlaws. It was a center of vice and
crime and misery. While still a student
Kagawa left his comfortable quarters in
the seminary and lived in a miserable
hut not more than five feet square. He
preached on the streets morning and
evening. He established a Sunday
School. He visited the wretched suffer-
ers in their hovels, and he continued to
study and write constantly. He shared
with these poor people his food and
even his scanty clothing. The strain
upon his strength soon proved to be too
great. Physical exhaustion and insuffi-
cient nourishment hastened the develop-
ment of what was supposed to be a
fatal case of tuberculosis. He withdrew
to the seashore and secured a small
shack from a fisherman. There he rested
and studied, and before long regained
his health and returned to his work in
the Kobe slums. During these months
by the sea he composed, rather as a
pastime, a novel which was written on
scraps of paper and then laid aside. In
later years he re-wrote the manuscript
which was largely an account of his
own life. This production was eagerly
seized by a publisher and more than
two hundred editions were printed, and
Kagawa became at this time the fore-
most literary figure in Japan.

In 1915 he went to America for two

THE PRINCETON SEMINARY BULLETIN

years of study in Princeton Theological
Seminary and to take special courses in
the University. Many Princetonians re-
member his slight figure, his dark cloth-
ing, his bright smile, his tireless in-
dustry, and his deep convictions. Few
of his friends, however, knew of the
heroic work he already had done in the
slums of Kobe, and none had ever
imagined the world-wide celebrity he
was eventually to attain. Always short
of funds, and to make his stay here
possible, he served in the summer va-
cation as a butler in certain New York
families and thus obtained a knowledge
of various phases of home life in Amer-
ica.

The return of Kagawa to Japan
marked an epoch in his career. He was
not the less interested in the depressed
classes among whom he had worked in
Kobe, but he realized that these suffer-
ers were in large measure the product
of an imperfect social system. He be-
lieved that Christians not only should
help the fallen, but prevent men from
falling. He conceived the dream of
Christianizing the social order. He said
he was concerned not only with the
maimed and helpless at the foot of the
precipice, but also with those who were
in danger of being crowded over the
brink. He lost none of his evangelistic
zeal, but threw himself with passion
into the work of social reform. Indeed,
the remarkable thing about Kagawa as
a social worker is the fact that he was
still, and ever continues to be, a Chris-
tian evangelist.

The extent and variety of his activi-
ties have been almost beyond belief. He
has been at once an evangelist and so-
cial reformer, but also an organizer of
labor and of cooperative associations, an
author and editor, a political and religi-

ous adviser, a government representa-
tive and a world traveler. While en-
gaged in “rescue work” in the slums
he delivered courses of lectures in a
score of churches ; he conducted series
of gospel meetings in many centers, and
later on organized the “Kingdom of
God Movement” which had its goal the
winning of a million souls for Christ
and the Christianizing of Japan. His
best known work has been the organiz-
ing of cooperatives among factory
workers, farmers, and other elements
of society. He believed that a “Chris-
tian international cooperative system”
could be a “basis for permanent peace.”

As an author he has published more
than one hundred books and his pam-
phlets have been sold by the million.
His works have been translated into
most of the languages of the modern
world. The proceeds of his publications
are given wholly to religious and phil-
anthropic enterprises.

His relations to the government have
been dramatic and significant. During
the war period his convictions as a
pacifist brought him under suspicion of
disloyalty. Several times he was im-
prisoned ; his life was threatened and
for months he was compelled to hide in
the forest north of Tokyo. However,
after the war he proved to be of invalu-
able help to the government as a leader
and organizer in the work of relief and
rehabilitation. He had conferences with
the Emperor and Prime Minister; he
was offered a seat in the Diet and a
place in the Cabinet, but he accepted
only a post as Adviser to the Depart-
ment of Public Welfare. Largely
through his endeavors slums were
abolished in five of the chief cities of
Japan. His journeys abroad brought
him to many of the countries of Europe,

THE PRINCETON SEMINARY BULLETIN

to America, to New Zealand, to Hawaii
and to India. Everywhere he has been
met with enthusiastic audiences which
listen with deep interest to his messages
concerning the Love of Christ.

When at home, and for many years,
his daily schedule has been to rise at
four in the morning for an hour of
prayer and meditation, to engage in
writing until noon, to spend the after-
noon in the task of organizing various
movements, and to preach every eve-
ning. Such ceaseless endeavors betoken
tremendous physical vitality, yet the
path of Kagawa has not always been
easy and he has often suffered from
physical disability. A motorcycle ac-
cident left him with an injury which
has caused continual suffering during
long periods of time, and the trachoma
he contracted in the slums has almost
completely deprived him of sight. How-
ever, he makes no complaint of his dis-
tress and usually continues his work
without interruption. Nor has he been
free from bitter opposition. His par-
ticular enemies have been the Com-
munists. As he has declared, “Because
I stood for Christ the Communists
singled me out as their chief opponent.”

Even in church circles, some captious
critics have ventured to question the
content of his message. It is enough to
say that Kagawa is not a systematic
theologian nor the exponent of any
formulated philosophy. He has called
himself “a scientific mystic.” Surely his
intelligent administration of relief and
his successful conduct of vast enter-
prises indicate a breadth of knowledge
and the exercise of wisdom ; and yet
there is a mystical element in his pro-
found belief in the presence and power
of God and in the omnipotence of Love.

His religion is of the character which
stands the acid test of his own defini-
tion : Christianity to him is not only a
system of doctrines, but a way of life.
His sympathy with the poor, his love of
nature, his passion for social justice, his
disregard not only of luxury but even of
the common comforts of life, and his
absolute devotion to the service of
Christ have justified his friends in call-
ing him a “modern St. Francis of
Assisi.”

He is certain that society must be
reorganized, but he believes that this
can be accomplished only by men who
are controlled by the spirit of Christ.
He hopes that Japan may become a
Christian country, but he also believes
that the Christians of Japan need as-
sistance from other lands. There are
those among us who imagine that the
churches of the Orient are now strong
enough to stand alone and to evangelize
their own nations. Kagawa labors un-
der no such illusion. He is pleading
that one thousand missionaries be sent
to Japan. His historic tour of America
in 1950 was not only a triumphal
progress among throngs of friends, but
it was also a crusade in which he was
seeking to secure a host of volunteers
to join him in his work for his own
people.

Kagawa has not been privileged to
bring his nation to Christ, nor has the
Christianizing of society been complete,
but no one in this century has struggled
more heroically for the attainment of
these goals. The present celebration of
his three score years and ten should be
a summons to his younger friends to
devote themselves anew to the service
of Christ and his Church.

PRINCETONIANA*

The 146th Commencement was held
in the University Chapel on Fri-
day, June 6. Peter K. Emmons, Presi-
dent of the Board of Trustees, was the
presiding officer, and the formal an-
nouncements of the Board of Trustees
were made by Benjamin F. Farber, re-
tiring Secretary of the Board. The ad-
dress was given by the Reverend W.
A. Yisser ’t Hooft, General Secretary
of the World Council of Churches. De-
grees were conferred upon 157 candi-
dates, with 7 receiving the M.R.E., 93
the B.D., 42 the Th.M., and 15 the
Th.D. The election of 10 new mem-
bers to the Board of Trustees was an-
nounced— Frederick E. Christian, min-
ister of the Presbyterian Church in
Westfield, New Jersey; Edmund Lo-
renz of Dayton, Ohio ; James Keith
Louden of Lebanon, Pennsylvania ;
John W. Meister, minister of the First
Presbyterian Church of Fort Wayne,
Indiana; Mrs. John J. Newberry of
Englewood, New Jersey; William H.
Scheide of Princeton, New Jersey;
George E. Sweazey, minister of the Hu-
guenot Memorial Presbyterian Church
in Pelham, New York; Samuel G.
Warr, minister of the Westminster
Presbyterian Church in Youngstown,
Ohio; David B. Watermulder, minister
of the First Presbyterian Church in Oak
Park, Illinois; and Henry B. Kuizenga,
minister of the First Presbyterian
Church in Ann Arbor, Michigan, as
Alumni Trustee.

Dr. Mackay Abroad

President Mackay was busily en-
gaged during July and August attending

several significant church gatherings.
Upon the invitation of the Presbyterian
Church in Brazil he flew to Lavras, in
the State of Minas Geraes, on July 7,
to participate in the meeting of the Gen-
eral Assembly. During the twelve day
Assembly, Dr. Mackay led the daily
morning devotional services in Spanish.
On July 25 he flew to Geneva where he
spent a weekend conferring with offi-
cials of the World Council of Churches.
The President’s next stop was Scotland
where he was able to visit for a few
days in his former home in Inverness
before leaving for Edinburgh where,
from August 4 to 10, he presided at
meetings of the Executive Committee
of the World Presbyterian Alliance. On
Sunday morning, August 10, he
preached in the Greyfriars’ Church in
Edinburgh and in the evening he broad-
cast on the Home Service of the B.B.C.

From the capital of Scotland the
President flew to Nyborg Strand in
Denmark to attend a meeting of the
Joint Committee of the World Council
of Churches and the International Mis-
sionary Council. While in Denmark he
also attended sessions of the Central
Committee of the World Council of
Churches. At their conclusion, he left
for the United States, arriving on Au-
gust 28. The President and Mrs.
Mackay then motored to Braddock
Heights, Maryland, where they enjoyed
three weeks of rest before opening of
the 1958-59 academic year.

* Materials for these columns were pre-
pared by Elmer G. Homrighausen, Joseph
MacCarroll, Robert E. Sanders, Donovan
Norquist, Hugh T. Kerr, and Miss Mar-
garet Dutcher.

THE PRINCETON SEMINARY BULLETIN

The Faculty

Members of the Faculty have been
engaged throughout the summer in
many significant and important assign-
ments at home and abroad. Dr. Lefiferts
Loetscher has been associated with Dr.
H. Shelton Smith of Duke University
and Dr. Robert T. Handy of Yale in
compiling and editing a new source
book of Documents on Primary Sources
of American Church History. The
projected volumes will contain almost
half a million words, one-fifth of which
is editorial interpretation, and will be
published by Charles Scribner’s Sons,
New York. Although other and smaller
denominational source books have ap-
peared in recent years, these two new
volumes will be the first since 1920 to
include all groups and designed for use
in universities and seminaries.

Dr. J. Christy Wilson, Dean of Field
Service, was an instructor with the Fly-
ing Seminar to Bible Lands and Fron-
tiers, sponsored by the Winona Lake
School of Theology. In five weeks the
group visited Rome, Athens, Istanbul,
Lebanon, Syria, Egypt, Cypress, Iran,
Iraq, and Afghanistan. On their return
they visited Moscow, and later the
World’s Fair in Brussels.

Miss Flarriet Prichard attended the
World Convention on Christian Edu-
cation in Tokyo and the Institute of
Christian Education at Seiwa College,
near Kobe.

Dr. and Mrs. Homrighausen en-
planed for Japan in early July where
the Dean presented a paper on “Bib-
lical and Theological Foundations of
Christian Education” at the Seiwa Con-
ference. At the Asian Conference on
theological education at Union Theo-
logical Seminary, Tokyo, he was co-

chairman with Principal Abraham of
Serampore and at the Christian Educa-
tion Convention he was a resource
leader and read a paper, “Towards a
Christian Humanism.” Union Theo-
logical Seminary in Tokyo conferred
upon Dean Homrighausen the honor-
ary degree of Doctor of Divinity.

After working during August with a
Committee of the American Bible So-
ciety which is preparing a new edition
of the Greek New Testament, Dr.
Bruce Metzger spent three weeks of
September in Europe, where he at-
tended the annual meeting of Studiorum
Novi Testamenti Societas at Strasbourg,
as well as the Eleventh International
Congress of Byzantinists at Munich,
where he presented a paper.

The Reverend Richard J. Oman,
who has been an Instructor in Christian
Philosophy since 1955, has accepted a
call to the First Presbyterian Church,
Oxford, Pa. Mr. Oman received the de-
gree of Doctor of Philosophy from New
College, Edinburgh, this summer. The
Reverend Donovan Norquist, who has
been an assistant to the Dean of Field
Service, has been appointed assistant
to the minister at the Church of the
Covenant, Wilmington, Delaware.

Dr. Donald Macleod and family
sailed for England on September 5.
Under the terms of a Fellowship from
the American Association of Theolog-
ical Schools, Dr. Macleod will be en-
gaged in reading and research in the
field of Preaching and Worship and
will return to the campus March 1,
1959. During the summer Dr. Macleod
preached in leading Canadian pulpits,
including the American Preacher Series
in Eaton Memorial Church, Toronto,
and delivered the Opening Address
and a series of six lectures at the

THE PRINCETON SEMINARY BULLETIN

Preaching Clinic, Union Theological
Seminary, Richmond, Va., July 28 to
Aug. 8. While abroad the Macleods
will be living at 19 Avenue Road,
Highgate, London, N.6, England.

Dr. Butler to Austin Seminary

Dr. Donald J. Butler who has been
professor of the History and Philoso-
phy of Education at the Seminary since
1944 has resigned in order to become
professor of Christian Education in
Austin Theological Seminary, Austin,
Texas.

During his fourteen years as a mem-
ber of our Faculty, Dr. Butler served
in many capacities in the Seminary, the
Church, and community. He was Act-
ing Dean in 1951 and 1955 and guided
the M.R.E. program in its early stages
as part of the Seminar}’ curriculum. He
has served as moderator of the Presby-
tery of New Brunswick, chairman of
the Standing Committee on Christian
Education of the General Assembly,
and chairman of the Professors and Re-
search Section of the Division of Chris-
tian Education of the National Council
of Churches. As a member of the Com-
mittee on the Church and Public Edu-
cation of the Presbyterian Church,
U.S.A., he assisted in the preparation
of the pronouncement, “The Church
and Public Schools,” approved by the
169th General Assembly.

Dr. Butler is the author of Four
Philosophies and Their Practice in
Education and Religion, which has
been adopted as a standard textbook
in 125 colleges, universities, and sem-
inaries.

From 1952 to 1958, Dr. Butler was a
member of the Board of Education in
Princeton Township.

The New Gateway

When the Old Lenox Library build-
ing was demolished in 1955 to make
way for construction of the Robert E.
Speer Library a quantity of red sand-
stone from the old structure was care-
fully selected and preserved with a
view to the erection of a gateway at the
Mercer Street entrance to the campus.

The new gateway, completed in May,
is composed of two identical pillars de-
signed in the form of an arc, through
which passes the campus drive. Each
pillar is topped w-ith Cedar Antique
Marble coping into which are inscribed
the words “Princeton Theological
Seminary.”

The new gateway to the campus is a
memento of Old Lenox, while it serves
to identify the Seminary to Princeton
visitors.

Summer Choir Tour

On May 28 the Princeton Seminary
Choir began its thirteenth summer tour.
Due to the change in the date of Com-
mencement, the choir took a preliminary
one- week tour through New York,
Pennsylvania, Ohio, West Virginia, and
Maryland, returning to Princeton to
sing for the Baccalaureate Service and
Commencement.

The twenty-one members of this
choir form a cross-section of the Semi-
nary’s student body, representing nine
states and four foreign countries. One
member is from Strasbourg, France;
one from Australia ; two from Ireland ;
and one from Milan, Italy, a graduate
of the Waldensian Seminary. Four have
served in the armed forces and twelve
have participated in varsity track, wres-
tling, football, rugby, cricket, and bas-
ketball. They left the campus immedi-

THE PRINCETON SEMINARY BULLETIN

ately after Commencement on June 6
for York, Pennsylvania, the first en-
gagement of the seven-week tour
through eighteen states to the west
coast and return. As on previous sum-
mer tours the itinerary included not
only engagements in churches, but also
in hospitals, prisons, civic clubs, youth
conferences, television stations and mil-
itary bases. On their schedule was a
total of 108 engagements in 93 cities in
62 days.

Student Body Officers — -1958-59

The new president of the Seminary
student body is Donald R. Steelberg.
From Chicago, Illinois, and the son of
a minister, Don is a graduate of North-
western University, where he majored
in English.

Also taking office in the fall will be
Barton B. Leach, the vice-president.
Bart is from Narberth, Pennsylvania,
and was graduated from the University
of Pennsylvania, where he gained fame
as an All-American basketball player.

Louise Smith of Larchmont, New
York, was elected the new secretary.
She is an alumna of the College of
Wooster and one of the few girls in the
Seminary taking the B.D. course. Louise
is the daughter of John Coventry Smith
of our Board of Ecumenical Mission.

Robert H. Blackstone will be the
treasurer of the student body for the
coming academic year. From Holly-
wood, he was graduated from the Uni-
versity of California in Los Angeles.
Bob grew up in the Orient, where his
parents were missionaries for many
years. His father, William T. Black-
stone, is now the minister of missions
at the Lirst Presbyterian Church of
Hollywood.

Missionaries in Payne Hall

1958-59

The Seminary is privileged to have
in residence in Payne Hall for the cur-
rent academic year the following mis-
sionaries and their families : Robert T.
Bucher, Iran; Rhea McCurdy Ewing,
West Pakistan; Weldon R. Hess, In-
dia; Henry T. Littlejohn, Lebanon;
Russell L. Norden, Japan; Raymond
C. Provost, Jr., Korea; Benjamin E.
Sheldon, Korea; Harold Voelkel, Ko-
rea ; William G. Weiss, Japan ; Kenneth
E. Wells, Thailand. All are Presby-
terians except the Nordens, who are in
the Reformed Church of America, and
the Hesses of the Society of Friends.

Theology Today

The October issue of Theology To-
day is devoted to consideration of the
theme — “The Servant-Lord and His
Servant People.” This is the topic
agreed upon for the forthcoming meet-
ing in the summer of 1959 of the Alli-
ance of Reformed Churches which is to
be held in Campinas, Brazil. In antici-
pation of this important conference,
papers dealing with aspects of the theme
are being prepared in many parts of the
world by various study groups repre-
senting the Reformed tradition. Dr.
John A. Mackay, the President of the
World Alliance of Reformed Churches,
has inspired members of the committee
responsible for the Brazil meeting with
the relevance and urgency of the “Ser-
vant Image.” His article on “The Form
of a Servant” introduces a symposium
in the October number of Theology
Today which includes studies in the
Old Testament, the New Testament,
and in classical and current Reformed
theology. Principal Robert Lennox of

THE PRINCETON SEMINARY BULLETIN

the Montreal Presbyterian Seminary
and Professor George Johnston of Em-
manuel College, Toronto, are the au-
thors of two Biblical discussions. Pro-
fessor Paul Lehmann of the Harvard
Divinity School writes on the “Servant”
in Calvin and Barth.

Theology Today is now in its fif-
teenth year of publication. The sub-
scription rate is $3.00 a year or $5.00
for two years. A sample copy will be
sent on request by addressing Theology
Today, P.O. Box 29, Princeton, N.J.

ALUMNI NEWS

Orion C. Hopper

Commencement Alumni Dinner

The Annual Dinner Meeting of the
Alumni Association was held on
Thursday evening, June 5th, in the
Campus Center, with Seth C. Morrow,
’38, presiding. Walter L. Whallon, ’03,
offered the prayer of Invocation.

Seated at the speaker’s table were
President Mackay, W. A. Visser ’t
Hooft, Charles R. Erdman, ’91, Seth
C. Morrow, ’38, Peter K. Emmons,
’15, Benjamin F. Farber, ’09, Mrs.
John J. Newberry, Wilson T. M. Beale,
’02, and Walter L. Whallon, ’03. Spe-
cial tables were reserved for thirteen
Class Reunions, beginning with the 65th
Reunion of the Class of 1893, and con-
cluding with the 5th Reunion of the
Class of 1953. Dr. Morrow welcomed
the missionary and chaplain alumni,
and the newest members of the Associa-
tion. Richard S. Armstrong, President
of the Student Council, responded in
behalf of the Class of 1958.

Dr. Farber, Secretary of the Board
of Trustees, expressed appreciation to
the Alumni Association for their re-
sponse to the Annual Roll Call, their
support of the Library Fund Campaign,
and of the splendid calibre of the new
trustees serving the Seminary. He an-
nounced the election of Henry Bernard
Kuizenga, ’38, as the new Alumni
Trustee for the Class of 1961.

Dr. Charles R. Erdman presented
his annual report as Treasurer of the
Association, supplementing it with a
tribute to Dr. James K. Quay and Dr.
Joseph MacCarroll.

Dr. MacCarroll was introduced as

the new Assistant to President Mackay
in Public Relations and made a report
on the Roll Call and the service his
office is rendering in the Library Fund
Campaign. He was followed by Dr.
Frederick E. Christian, Co-chairman
with Bryant Kirkland, of the Library
Fund Campaign, who presented a prog-
ress report and pointed to the necessity
for completing this campaign by De-
cember 31, i960. Dr. Orion C. Hopper
presented a resume of Alumni Rela-
tions and Placement.

Harold A. Scott, Chairman of the
Nominating Committee for Officers and
Council Members for the year 1958-59,
presented the following nominations :
President — Stanley K. Gambell, ’39 ;
Vice President — William J. Wiseman,
’44; Secretary — Charles R. Ehrhardt,
’41 ; Treasurer — Charles R. Erdman,
’91. Council Members: Class of 1956-
59, Walter H. Eastwood, ’32 ; Class of
1957-60, Harry W. Pedicord, ’37 ; Class
of 1958-61, Hugh McHenry Miller,
’42, James Russell Blackwood, ’45.
These nominations were approved.

At the meeting of the Council, the
following committees were appointed
for Association approval : Nominating
Committee for Council Officers and
Council Members for the year 1958-59 :
Earnest T. Campbell, ’48, Vincent T.
Ross, ’40, and James M. Armstrong,
’53. Nominating Committee for Alumni
Trustee for Class of 1962: George L.
Hunt, ’43, Joseph C. Dickson, ’30, and
Richard L. Schlafer, ’40.

The Chairman then introduced Presi-
dent Mackay, who delivered the main

THE PRINCETON SEMINARY BULLETIN

address of the evening. In his opening
remarks he paid tribute to Dr. Benja-
min F. Farber for his long and faithful
service on the Board of Trustees. Dr.
Farber has been Secretary of the Board
for fifteen years and now becomes Sec-
retary Emeritus.

General Assembly Alumni Dinner

On Saturday evening, May 31, 272
alumni with members of the Seminary
Choir and guests, met for the General
Assembly Alumni dinner. Dr. W. Sher-
man Skinner presided. Among those
seated at the speaker’s table were, Presi-
dent Mackay, Frederick Bruce Speak-
man, Charles T. Leber, Eugene C.
Blake, John C. Corbin, H. Ganse Little,
John G. Buchanan, Mrs. Alzira Fer-
reira, Puang Akkapin, moderator of the
Thailand Church, Robert H. Heinze,
J. Earl Jackman, Robert J. Lamont, C.
Ransom Comfort, and Melvin L. Best.
Group singing was led by Dr. Joseph
MacCarroll. The Reverend Edwin S.
Wallace, Class of ’88, now 94 years of
age, who served during the presidency
of Grover Cleveland as American Con-
sul in Jerusalem was present and was
recognized. Dr. Jones and the Seminary
Choir were present for the first time at
a General Assembly Alumni Dinner
and presented several choral numbers.

During the evening the Moderator
of the General Assembly, Dr. The-
ophilus Mills Taylor visited the meet-
ing. Dr. Taylor responded graciously to
the welcome extended to him. Brief re-
ports were presented by Drs. Mac-
Carroll and Hopper.

Dr. Mackay addressed the meeting
on Seminary affairs and future plan-
ning and the distinctive role that
Princeton is playing in the contempo-
rary resurgence of interest in theology
and ecumenical relations.

Alumni Associations

Detroit : On Thursday evening, April
24th, alumni in the Detroit area met
for the annual meeting in the First
Presbyterian Church with Dr. Harry
DeYoung presiding. Drs. Fritsch and
MacCarroll and the Alumni Secretary
represented the faculty and administra-
tion of the Seminary. Personal greet-
ings from President Mackay were con-
veyed to our alumni by Dr. Hopper.

Dr. Fritsch presented an address on
“The Theological Point of View of
Martin Buber.” Dr. MacCarroll was
introduced as the new Assistant to the
President in Public Relations and re-
ported on the Roll Call and the progress
made in the Library Fund Campaign.
Dr. Hopper expressed appreciation to
Dr. Frew and his committee for the
preparations that had been made for
this meeting.

The following officers were elected :
President, Allan MacLachlan Frew,
’35, First Church, Detroit ; Vice Presi-
dent, Harry B. Kuizenga, ’38, First
Church, Ann Arbor; Secretary-Treas-
urer, George D. Colman, ’53, Ecorse.
Baltimore : On Saturday evening, April
19th the Alumni in the Baltimore area
met for dinner in the Ashland Presby-
terian Church, Cockeysville, Maryland.
Seventy-six of our Alumni and their
wives including the Seminary Choir
attended. The Reverend Lewis M.
Evans, Jr., ’54, President of the Balti-
more Alumni Association and pastor of
the host Church presided. Dr. Charles
T. Fritsch and Dr. Joseph MacCarroll,
Assistant to the President for Public
Relations, accompanied the Alumni
Secretary to this meeting.

Last year’s officers were reelected :
President: Lewis M. Evans, Jr., ’54,
Ashland Presbyterian Church, Cockeys-

THE PRINCETON SEMINARY BULLETIN

ville; Vice-President, William H. Mc-
Gregor, ’54, Chestnut Grove Presby-
terian Church, Baldwin ; Secretary-
Treasurer, Donald C. Kerr, ’40, Roland
Park Presbyterian Church, Baltimore.

Synod Meetings

Ohio : On Wednesday, June 18th, thirty
alumni gathered for the annual meeting
in connection with the sessions of the
Synod of Ohio at the College of
Wooster. The Reverend James R.
Blackwood, minister of Westminster
Presbyterian Church, Wooster, and
Chaplain at the College presided at this
meeting. The Reverend Robert E.
Sanders, Assistant to the President for
Administration, was the Seminary rep-
resentative. He conveyed to the alumni
a personal message from Dr. Mackay,
and brought our alumni up to date as
to faculty, administration, and campus
affairs. He presented a progress report
on the Roll Call and the Library Fund
Campaign in behalf of Dr. MacCarroll,
and also a report from the Alumni Sec-
retary on alumni relations and place-
ment.

New Jersey : The Synod of New Jer-
sey will meet at Atlantic City October
20, 21, 22. The Synod Alumni Lunch-
eon will be held in the Hotel Morton,
on Tuesday, October 21, 1958, at 12 130
p.m.

Election of Alumni Trustee:

Class of 1962

“A Committee on Nominations shall
be elected at the Annual Meeting of the

Alumni Association, to which commit-
tee names may be suggested as nomi-
nees by any member of the Alumni As-
sociation.”

In line with the above action of the
Board of Trustees of the Seminary and
the Alumni Association regarding pro-
cedure in nominating Alumni Trustees,
nominations should be sent no later
than November 1, 1958, to the Chair-
man of the Nominating Committee, the
Reverend George L. Hunt, ’43, ion
Pennsylvania Avenue, Havertown,
Pennsylvania.

Any alumnus has the privilege of
suggesting a name or names to the
chairman or to any member of the com-
mittee. From nominations received,
three or more names may be selected by
this committee. Ballots with names and
biographical data of the alumni se-
lected as candidates for Alumni Trustee
of the Class of 1962 will be sent out in
early November.

Class Reunions for Commencement
1959

Class officers are reminded of Re-
unions for the 1959 Commencement.
All classes of the years ending in 9 or 4
will be reunion classes. The Alumni
Office is anxious to be of assistance to
any class looking forward to its reunion
by furnishing member lists and sug-
gesting methods by which this splendid
tradition can be retained. At the 1958
Commencement Alumni Dinner, mem-
bers from thirteen reunion classes were
given special recognition.

ALUMNI NOTES

[ 1909 ]

Harry P. Midkiff has been appointed Col-
lege Chaplain, Pikeville College, Pikeville,
Ky.

[ 1920 ]

Michael F. Davis has been called to the
pastorate of the Logan Methodist Church,
Philadelphia, Pa.

[ 1923 ]

Jacob H. Joldersma has been installed as
minister of the Livingston Memorial Church,
Germantown, N.Y.

[ 1925 ]

Oren Holtrop has been called to the pas-
torate of the Parchment Christian Reformed
Church, Kalamazoo, Mich.

[ 1926 ]

William Hugh McKee has been appointed
assistant minister, Gates Church, Rochester,
N.Y.

[ 1927 ]

Karl Bowman, Jr. is the minister of the
Mt. Carmel Church, Aliquippa, Pa.

Calvin Lee has been called to the pas-
torate of the First Church of the Brethren,
Chicago, 111.

F. Revell Williams has been installed as
pastor of the First Church, Milan, Tenn.

[ 1928 ]

George Fischer is conducting services in
the Miramar School under the Home Mission
Committee of Everglades Presbytery in co-
operation with First Church of Hollywood,
Fla.

[ 1929 ]

Charles L. Dickey is serving as Field Rep-
resentative, Board of National Missions, Den-
ton, Texas.

W. Russell Hunter has been appointed
associate minister, First Church, Iowa City,
Iowa.

Shungnak Luke Kim has received the hon-
orary degree of Doctor of Divinity from
Occidental College, Los Angeles. Dr. Kim
is president of Soong Sil College (Union
Christian College), Seoul, Korea.

[ 1930 ]

Arthur E. French, Jr. is organizing pastor
of a Presbyterian Church under National
Missions in Rialto, Calif.

Allen C. Lee has been called to the pas-
torate of the Farmville Methodist Church,
Farmville, N.C.

Russell W. Shepherd has been called to
the pastorate of the Woodhaven First Church,
Ozone Park, N.Y.

In Ku Yun has received the honorary de-
gree of Doctor of Divinity from Huron Col-
lege, S.D.

[ 1931 ]

Thomas Ten Hoeve has been installed as
minister of the Reformed Church, Belle-
ville, N.J.

[ 1932 ]

Percy E. W. Clark has been called to the
pastorate of the Wadena and Volga Churches,
Iowa.

t 1933 ]

E. Scott Byers has received the honorary
degree of Doctor of Divinity from West-
minster College (Missouri). Dr. Byers has
been installed as associate minister, Brick
Church, Rochester, N.Y.

Henry O. Moore has been called to the
pastorate of the St. Luke’s Church, Dallas,
Texas.

[ 1934 ]

Thomas Cannon has received the honorary
degree of Doctor of Divinity from Linden-
wood College, St. Charles, Mo.

Charles E. Edwards has been called to the
pastorate of the First Associate Reformed
Presbyterian Church, Atlanta, Ga.

Wayne Wesley Hoxsie has been installed
as minister of the Moro and Bethalto
Churches, 111.

Sylvan S. Poet is now coordinator of Little
Blue River Cooperative Parish, including the
pastorates of Narka and Mahaska, Kan.

Ivan Y. Wong is minister of the Chinese
Evangelical Church, Tucson, Ariz.

[ 1935 ]

Moore G. Bell has been called to the pas-

THE PRINCETON SEMINARY BULLETIN

torate of the First Church, Guthrie Center,
Iowa.

William V. Longbrake has been appointed
Synod Executive, Synod of Wisconsin.

Joseph MacCarroll has received the hon-
orary degree of Doctor of Divinity from
Juniata College, Pa.

[ 1936 ]

Ross Banes Anderson, Jr. has been called
to the pastorate of the Presbyterian Church,
Newman, Calif.

Stanley R. Boughton has been appointed
Executive of the Presbytery of Cincinnati.

Melvin Raymond Campbell, who has been
installed as minister of West Side Church,
Ridgewood, N.J., received the honorary de-
gree of Doctor of Divinity from the College
of the Ozarks.

William Davidson McDowell has received
the honorary degree of Doctor of Divinity
from Park College, Parkville, Mo.

Thomas I. Smith has been called to the
pastorate of the West Jefferson Church,
West Jefferson, N.C.

[ 1937 ]

Albert Peters has received the honorary
degree of Doctor of Divinity from Huron
College, Huron, S.D.

Alyle Alexander Schutter has been called
to the pastorate of the Second Reformed
Church, New Brunswick, N.J.

John Henry Strock has been appointed
Synod Executive for the Synod of West
Virginia.

[ 1938 ]

J. Franklin McHendry has been installed
as minister of the Firestone Park Church,
Akron, Ohio.

Donald W. Scott has been called to the
pastorate of the Lakeside Church, West
Palm Beach, Fla.

Wendell Swift Tredick is now pastor of the
First Church, Long Beach, Calif.

Reinhardt Van Dyke has been called to
the pastorate of the First Church, Clayton,

N.J.

[ 1939 ]

William G. Bensberg has been called to
the pastorate of the First Church (US),
Marshall, Mo.

Robert E. Graham is minister of St.

Andrew’s Presbyterian Church, Austin,
Texas.

[ 1940 ]

Allan E. Schoff has been appointed Re-
gional General Presbyter on the staff of
Illinois Synod.

[ 1941 ]

Charles H. Davis has been called to the
pastorate of the First Church, Newark, Del.

Victor Paul Wierwille is the Founder and
President of The Way Inc. International,
New Knoxville, Ohio.

[ 1942 ]

Richard C. Halverson has been appointed
Associate Executive Director, International
Christian Leadership Inc.

[ 1943 ]

Robert S. Humes has been called to the
pastorate of the Allison Park Community
Church (Presbyterian), Allison Park, Pa.

John W. Oerter is now associate minister
of Beverly Heights United Presbyterian
Church, Pittsburgh, Pa.

Howard B. Rhodes has been called to the
pastorate of the St. Paul’s Presbyterian
Church, Los Angeles, Calif.

[ 1944 ]

Joseph W. Baus has been appointed Field
Director of Christian Education for Pitts-
burgh Presbytery.

Paul Todd Dahlstrom has been called to
the pastorate of the Mendota Heights United
Church of Christ, Congregational, St. Paul,
Minn.

Henry Louis Patrick is minister of the
Second Church, Kansas City, Mo. Mrs.
Patrick is the former Mary Elizabeth Plax-
co, ’47.

Daniel C. Thomas has been called to the
pastorate of the First Church, Binghamton,
N.Y.

[ 1945 ]

John David Burton has been installed as
minister of the Community Presbyterian
Church, Clarendon Hills, 111.

Douglas W. Gray is now the pastor of the
Hamilton-Union Presbyterian Church, Guild-
erland, N.Y.

Charles Loyer is minister of the West-

THE PRINCETON SEMINARY BULLETIN

minster United Presbyterian Church, Olym-
pia, Wash.

John Munroe Parker has been appointed
President of Pillsbury Baptist Bible College,
Owatonna, Minn.

t 1946 ]

Manfred L. Geisler has been called to the
pastorate of the Cupertino Church, San Jose,
Calif.

t 1947 ]

George W. Carson has been called to the
pastorate of the First Church, Beaver Falls,
Pa.

Luther S. Cross has been called to the pas-
torate of the First Church, Romulus, N.Y.

Howard N. Hudson is now minister of
West Side Presbyterian Church, Englewood,
N.J.

[ 1948 ]

Ernest Campbell has received the honorary
degree of Doctor of Divinity from West-
minster College, Pa.

Leroy James Garrett has been appointed
assistant professor of Philosophy, MacMurray
College, Jacksonville, 111.

Wilbert John Beeners has been appointed
professor of Speech, Princeton Theological
Seminary, Princeton, N.J. Mrs. Beeners is
Dorothy Presnell Beeners, ’48.

Agnes K. Smith has been appointed min-
ister of education, Hope Presbyterian Church,
Minneapolis, Minn.

[ 1949 ]

Aron Elek has been called to the pas-
torate of the Hungarian Reformed Church
of Fairport Harbor, Ohio. He is also sec-
retary of Hungarian Synod of the Evangelical
and Reformed Church.

Ralph H. Langley has been installed as
minister of the Willow Meadows Baptist
Church, Houston, Texas.

James A. McAllister has been installed as
minister of the Presbyterian Church, Co-
lumbus, Kan.

Frank W. Penick is now minister of the
First Church, Jefferson City, Mo.

Fred Merle Sevier has been called as
minister of Counseling and Pastoral Care,
Mt. Lebanon Presbyterian Church, Pitts-
burgh, Pa. Mrs. Sevier is the former Ruth
Miriam Thomas.

Harold Rudolf Sullivan has been appointed
Youth Director for the YMCA of Glendale,
Calif., and is assisting with youth work at
Glendale First Congregational Church.

Milton B. Vereide is Acting Secretary of
the Department of Christian Education for
the United Church in the Philippines, Baguio,
P.I. Mrs. Vereide is the former Elizabeth
Bonneville, ’49.

Richard S. Watson has been called to the
pastorate of the Laurens Presbyterian
Church, Laurens, N.Y.

[ 1950 ]

David H. Burr has been called to the pas-
torate of the Royster Memorial Presbyterian
Church, Norfolk, Va.

Brevard S. Childs has been appointed to
the faculty of Yale Divinity School.

William P. McConnell is working with
the Westminster Foundation in the Medical
Center District, Chicago, 111.

Robert M. Russell, Jr. is now director of
Westminster Foundation, Yale University.

William J. Turner, Jr. has been called to
the pastorate of the First Church, Mononga-
hela, Pa.

Albert N. Wells is now pastor of the First
Church, Laurinburg, N.C.

[ 1931 ]

Fred E. Brewton, Jr. has been installed as
minister of the First Church, Levelland,
Texas.

Edward W. Diehl has been appointed resi-
dent chaplain, Fairview State Hospital, Pa.

Harlan C. Durfee is working in a new
church development, Presbytery of Mon-
mouth, N.J.

Rowland W. Folensbee is chaplain at
Custer Air Force Station, Battle Creek,
Mich. Mrs. Folensbee is the former Adelaide
Grier, ’51.

Theodore John Georgian has been called
to the pastorate of the Covenant Orthodox
Presbyterian Church, Rochester, N.Y.

Bruce M. Hile is now minister of the First
Church, Watsonville, Calif.

R. Hunter Keen has been appointed Di-
rector of Indian Work on Sisseton Reserva-
tion, S.D.

Ira W. Marshall, Jr. has been called to the
pastorate of the Hughes Memorial Church,
Baltimore, Md.

Clyde L. Mellinger, Jr. has been installed

THE PRINCETON SEMINARY BULLETIN

as minister of the Kilburn Memorial Church,
Newark, N.J.

Henry Meredith is serving as chaplain at
the Veterans Administration Hospital, Fort
Bayard, N.M.

W. Ward Murray has been called to the
pastorate of the Grace Church, Lodi, Calif.

John Wingerd is student minister of St.
Paul’s Lutheran Church, Hanover, Pa.

Arlan Paul Dohrenburg has been appoint-
ed assistant professor of Speech, Princeton
Seminary.

Boyd F. Jordan has been called to the pas-
torate of the Presbyterian Churches of Adena
and Piney Fork, Ohio.

G. Wayne Plummer has been called as min-
ister of the Ft. Defiance Presbyterian Mis-
sion, Ariz.

[ 1953 ]

William G. Birmingham has been installed
as assistant minister of Fairmount Presby-
terian Church, Cleveland Heights, Ohio.

John W. Crandall has been called to the
pastorate of the Whitestone Church, Beech-
urst, N.Y.

Arthur L. Gebhard, Jr. is now minister of
the Livingston Manor Church, Livingston
Manor, N.Y.

William H. Gray, Jr. has been appointed
assistant minister, Old First Church, New-
ark, N.J.

Edward M. Huenemann has been appointed
associate professor of Bible and Religion,
Hanover College, Ind.

David Harold Johnson, Jr. has been called
to the pastorate of the First Church, War-
rensburg, Mo.

John B. Maurer has been installed as min-
ister of the Presbyterian Church, Delanco,
N.J.

Richard James Oman has been called to
the pastorate of the Oxford Presbyterian
Church, Oxford, Pa.

[ 1954 ]

Dale Eugene Bussis has been appointed
instructor in Speech, Princeton Seminary.

E. Ellwood Carey has been appointed as-
sistant minister of the Falls Church Presby-
terian Church, Falls Church, Va.

Douglas Allen Dunderdale has been in-
stalled as minister of the First Church,
Phoenixville, Pa.

William J. Foster, Jr. is now minister of
the First Church, Reynoldsville, Pa.

Philip A. Gangsei has been installed as
minister of the Prince of Peace Lutheran
Church, Phoenix, Ariz.

Lawrence William McMaster, Jr. has been
appointed executive director of the Depart-
ment of Radio and Television for the Pres-
byterian Church U.S.A. Mrs. McMaster is
the former Anna Frances Postlethwaite, ’54.

Sylvio J. Scorza has been appointed sub-
stitute professor of Old Testament, Western
Seminary, Holland, Mich.

Ching An Yang has been appointed in-
structor in Theology, Princeton Seminary.

[ 1955 ]

David George Beamer has been called to
the pastorate of the Bethel Presbyterian
Church, San Leandro, Calif.

Alfred T. Davies is doing graduate work
at the University of Oxford. Mrs. Davies is
the former Wylene Young, ’56.

Arlo Dean Duba has been appointed in-
structor in Christian Education, Princeton
Seminary.

Lincoln T. Griswold has been installed as
associate minister of First Church, Lans-
downe, Pa.

Joyce Kirkman has been appointed director
of Christian Education, First Church, Min-
eola, N.Y.

William Klassen has been appointed in-
structor in New Testament at Menonite Bib-
lical Seminary, Elkhart, Ind.

C. Marshall Lowe is doing graduate study
in Counseling and Psychology at Ohio State
University.

George Ross Mather has been installed as
minister of the First Church, Ewing, N.J.

Donovan O. Norquist is now the associate
minister of the Church of the Covenant, Wil-
mington, Del.

William D. Pendell, Jr. has been called
to the pastorate of the First Church, Troy,
Mich.

Andrew Donaldson Robb, III is preparing
for work with the Board of Ecumenical Mis-
sion and Relations.

C. Davis Robinson has been called to the
pastorate of the Hillside Church, Hillside,
N.J. _

Wilfred G. Sager has been appointed as-
sistant at St. Martin’s Lutheran Church,
Austin, Texas.

THE PRINCETON SEMINARY BULLETIN

R. David Steele has been called to the
Cottonwood Presbyterian Church, Salt Lake
City, Utah.

James F. Van Dyke is minister of the John
Knox Presbyterian Church, Orlando, Fla.

[ 1956 ]

Gary Demarest has been appointed asso-
ciate executive secretary of the Fellowship
of Christian Athletes, Kansas City, Mo.

Larry A. Gardner has been appointed to
the Department of Religion at Capital Uni-
versity, Columbus, Ohio.

Leonard Roe has been called to the Pres-
byterian Churches of Cordell and Coloney,
Okla.

Joseph D. Ruffin is now minister of the
Central Presbyterian Church, U.S.A., Mc-
Kinney, Texas.

[ 1957 ]

William George Bodamer has been ap-
pointed instructor in Pastoral Theology,
Princeton Seminary.

David E. Engle has been appointed Pres-
byterian University Pastor at Syracuse Uni-
versity.

William Hagen Halverson has been ap-
pointed instructor in Christian Philosophy,
Princeton Seminary.

Merle William Leak has been called to the
pastorate of the House of Hope United Pres-
byterian Church, Bellerose, N.Y.

Plans for the

Daniel William Adams, minister, Everett
Presbyterian Church, Everett, Mass.

James Arthur Akin, assistant minister,
First Presbyterian Church, Neenah, Wis.

Richard Stoll Armstrong, minister, Oak
Lane Presbyterian Church, Philadelphia, Pa.

Robert Russell Ball, plans incomplete.

John Edward Barrett, III, minister, First
Presbyterian Church, Glassboro, N.J.

John Niles Bartholomew, National Mis-
sions, Tok Junction, Alaska.

Robert Beaman, minister, Pierce Memorial
Presbyterian Church, Farmingdale, N.J.

James Vernon Beardsley, minister, Gilby,
Forest River and Inkster Presbyterian
Churches, N.D.

Theodore Adolf Blunk, minister, Union
Hill Presbyterian Church, Dover, N.J.

Donald Marvin Borchert, further study,
Princeton Seminary.

Edward Henry Breitbach, minister, Pres-
byterian Church, Freeland, Pa.

Frederick Dale Bruner, further study, Stan-
ford University, Palo Alto, Calif.

Alexander Samuel Caldwell, minister,
First Presbyterian Church (US), Thespus,
Mo.

Carnegie Samuel Calian, assistant min-
ister, Calvary Presbyterian Church, Haw-
thorne, Calif.

Edwin Russell Chandler, assistant min-
ister, First Presbvterian Church, Concord,
Calif.

William Edwin Chapman, minister, Carter
Lake Church, Omaha, Neb.

Pedro Cintron, returning to Puerto Rico.

Clarence Frederick Collins, plans incom-
plete.

Charles Terrance Connor, further study,
Princeton Seminary.

Richard Wallace Coonradt, assistant min-
ister, First Presbyterian Church, Arlington,
N.J.

Clifford Francis Custer, minister, First
Presbyterian Church, Tracy, Calif.

James Pattison Darroch, minister, First
Presbyterian Church, Axtell, Neb.

Earl Edwin Davidson, associate minister,
First Presbyterian Church, Bound Brook,
N.J.

Theodore Edward Davis, minister, West-
ern Adirondack Parish, N.Y.

David Nelson Denman, teacher, George
School, Pa.

Class of 1958

Earle Lloyd Eastman, minister, First Pres-
byterian Church, Millerton, N.Y.

Mark Dwight Ferguson, assistant minister,
Presbyterian Church, Bakerstown, Pa.

Thomas Edward Fisher, assistant minister,
Abington Presbyterian Church, Abington,
Pa.

John Ashley Fitch, minister, First Pres-
byterian Church, Columbus, N.J.

Roger MacClement Freeman, further study
at Harvard Divinity School.

John William Giles, minister, Union Pres-
byterian Church, Oxford, Pa.

Alan Jeffers Hagenbuch, minister, Latta
Memorial Presbyterian Church, Christiana,
Pa.

Ralph Solomon Hamburger, further study
in Basle, Switzerland.

Charles Ainley Hammond, minister, Kreutz
Creek Presbyterian Church, Hellam, Pa.

Charles Grant Llarris, assistant minister,
First Presbyterian Church, Jamestown, N.Y.

William Allen Hazen, assistant minister,
First Presbyterian Church, Trenton, N.J.

Mervin Lloyd Hiler, assistant minister,
Stewart Memorial Presbyterian Church,
Minneapolis, Minn.

Margaret Elizabeth Howland, assistant
minister, Union Church of Bay Ridge, Brook-
lyn, N.Y.

Samuel Argyle Huffard, minister, Belle-
vue Presbyterian Church, Gap, Pa.

Richard Connor Hutchison, director of
Religious Education, First Presbyterian
Church, Indiana, Pa.

John Clayton Justice, further study, Prince-
ton Seminary.

Herbert Paul Kauhl, plans incomplete.

Roger Edmund Kellogg, minister, Forks
of the Brandywine Presbyterian Church,
Glen Moore, Pa.

Alick Murdo Kennedy, assistant minister,
First Presbyterian Church, Huntington, Long
Island, N.Y.

Thomas Fitch Kepler, minister, First Pres-
byterian Church, Englishtown, N.J.

Patricia Budd Kepler (Mrs. Thomas F.).

Richard Kirk, minister, Memorial Presby-
terian Church, Lancaster, Pa.

Kenneth Mitsugi Kiyuna, short term Mis-
sionary appointment.

Jack Alden Kyle, further study, Edinburgh.

Deane Frederick Lavender, minister, First
Presbyterian Church, Lafayette, N.Y.

THE PRINCETON SEMINARY BULLETIN

William Warren LeConey, minister, First
Baptist Church, Allentown, N.J.

William Thomas Lovick, associate min-
ister, Westminster Presbyterian Church,
Grand Rapids, Mich.

Donald Edward MacFalls, further study,
Princeton Seminary.

Robert Stetson Macfarlane, Jr., plans in-
complete.

Jamieson Matthias, assistant minister,
Presbyterian Church, Hyattsville, Md.

James Arlen Mays, minister, Lewes Pres-
byterian Church, Lewes, Del.

John Frederick McKirachan, minister,
Hopewell Presbyterian Church, Laurel, Pa.

Charles Eugene McMillan, minister, Pis-
gah Presbyterian Church, Cosica, Pa.

James L. Mechem, minister, Memorial
Presbyterian Church, Alburtis, Pa.

Donald Mynerd Meekhof, further study.

Ralph Llewellyn Miller, Teaching Fellow,
Princeton Seminary.

Flora Victoria Mott, Director of Religious
Education, Greenlawn, N.Y.

Robert Irvin Muhler, plans incomplete.

Charles Albert Munion, minister, Park-
land Presbyterian Church, Parkland, Pa.

Truman Donour Nabors, Jr., assistant
minister, Bradley Hills Presbyterian Church,
Bethesda, Md.

Franke Julius Neumann, Jr., plans incom-
plete.

Thomas Wade Nissley, assistant minister,
Arlington Presbyterian Church, Arlington,
Va.

Hughes Oliphant Old, further study, Edin-
burgh.

Martin Burrier Olsen, Drexel Hill Pres-
byterian Church, Drexel Hill, Pa.

Julian Philip Park, Dodge House, Detroit,
Mich.

Neil Rice Paylor, further study, Harvard
Divinity School.

David Dugan Prince, assistant minister,
Central Presbyterian Church, Houston, Tex.

Russell Donald Proffitt, associate minister,
First Presbyterian Church, Poughkeepsie,
N.Y.

Darrell Blair Ray, further study.

David Morrill Reed, chaplain, Philadelphia
General Hospital, Philadelphia, Pa.

Adrian Milton Riviere, minister, All-Souls
Community Church, Scott, Ark.

Robert Joseph Roberts, minister, First

Presbyterian Church, Summit Hill, Pa.

John Loren Robinson, further study.

Donald Barton Rogers, further study,
Bright School of Theology, Fort Worth, Tex.

Lois Eleanor Rozendaal, plans incomplete.

Roger Alfred Ruhman, minister, Presby-
terian Church, New Florence, Pa.

David Charles Searfoss, assistant minister,
St. Andrew’s United Church, Montreal,
Canada.

Hugh Curtis Shaw, Jr., minister, Presby-
terian Church, Pleasantville, Pa.

Roger Don Sidener, minister, Lower Val-
ley and Fairmount Presbyterian Churches,
Califon, N.J.

Edward Martin Snyder, minister, First
Presbyterian Church, Walters, Okla.

Marion Joan Stano, teacher, public school
and Director of Religious Education, Pros-
pect Street Presbyterian Church, Trenton,
N.J.

Edward Leven Stetson, director of Reli-
gious Education, First Presbyterian Church,
Fort Lauderdale, Fla.

Norma Jean Sullivan, editor, Uniform Les-
sons for Children, Otterbein Press, Dayton,
Ohio.

Stanton Davis Tate, minister, Presbyterian
Church, Hysham, Mont.

Richard Griffith Thompson, assistant min-
ister, Bellmore Presbyterian Church, Bell-
more, Long Island, N.Y.

James Mathias Thorne, Jr., minister, Yel-
low Frame Presbyterian Church, Newton,
N.J.

Thomas Laurence Thorne, Jr., minister,
Presbyterian Church, Clinton, N.J.

Richard Allen Todd, minister, First and
Donegal Presbyterian Churches, Mt. Joy, Pa.

Robert Pierce Vaughn, plans incomplete.

Donald Morton Walter, further study,
Princeton Seminary.

William James Weber, assistant minister,
Presbyterian Church, Kennett Square, Pa.

Julian Dennick Wick, further study,
Princeton Seminary.

Kenyon Jones Wildrick, assistant minister,
Community Congregational Church, Short
Hills, N.J.

Harry Gilbert Willson, III, National Mis-
sions, Bernalillo and Placitas Churches, Ala-
meda, N.M.

Jack Paul Wise, assistant minister, Hamil-
ton Presbyterian Church, Baltimore, Md.

DEGREES, FELLOWSHIPS, AND PRIZES

Commencement, June 6, 1958

Masters of Religions Education ( Prin .)

Richard Conner Hutchison, A.B. Juni-
ata College, 1955

Flora Victoria Mott, B.S. University
of Texas, 1948

Donald Barton Rogers, A.B. University
of Colorado, 1954

Lois Eleanor Rozendaal, A.B. Central
College, 1949

Marion Joan Stano, A.B. New Jersey
State Teachers College, Montclair,
1952

Edward Leven Stetson, A.B. Hope Col-
lege, 1950

Norma Jean Sullivan, B.S. Manchester
College, 1952

Bachelors of Divinity

Daniel William Adams, A.B. South-
western at Memphis, 1955

James Arthur Akin, A.B. Maryville
College, 1955

Richard Stoll Armstrong, A.B. Prince-
ton University, 1947

Robert Russell Ball, A.B. University
of Kansas, 1954

John Edward Barrett, III, A.B. Sus-
quehanna University, 1955

John Niles Bartholomew, A.B. Cornell
University, 1955

Robert Beaman, A.B. New York Uni-
versity, 1954

James Vernon Beardsley, A.B. Otter-
bein College, 1955

Theodore Adolf Blunk, A.B. Denison
University, 1955

Donald Marvin Borchert, A.B. Uni-
versity of Alberta, 1955

Edward Henry Breitbach, A.B. Mary-
ville College, 1953

Frederick Dale Bruner, A.B. Occi-
dental College, 1954
Alexander Samuel Caldwell, A.B. Van-
derbilt University, 1949
Carnegie Samuel Calian, A.B. Occi-
dental College, 1955
Edwin Russell Chandler, B.S. Univer-
sity of California at Los Angeles,

I9.55

William Edwin Chapman, A.B. Col-
lege of Wooster, 1955
Pedro Cintron, A.B. Polytechnique In-
stitute of Puerto Rico, 1954
Clarence Frederick Collins, A.B. Davis
and Elkins College, 1954
Charles Terrance Connor, A.B. Mac-
alester College, 1955
Richard Wallace Coonraclt, A.B.
Bloomfield College and Seminary,
r955

Clifford Francis Custer, A.B. San
Francisco State College, 1955
James Pattison Darroch, A.B. Mary-
ville College, 1953

Earl Edwin Davidson, A.B. Capital
University, 1955

Theodore Edward Davis, A.B. Centre
College of Kentucky, 1952
David Nelson Denman, A.B. Univer-
sity of Pittsburgh, 1953
Earle Lloyd Eastman, A.B. Wheaton
College, 1955

Mark Dwight Ferguson, A.B. Wheaton
College, 1955

Thomas Edward Fisher, A.B. Hamil-
ton College, 1955

John Ashley Fitch, A.B. College of
Wooster, 1953

Roger MacClement Freeman, A.B.
Queen’s University, Kingston, 1951 ;

THE PRINCETON SEMINARY BULLETIN

M.A. University of Minnesota, 1953
John William Giles, A.B. Westminster
College, Pennsylvania, 1955
Alan Jeffers Hagenbuch, A.B. Western
Maryland College, 1955
Ralph Solomon Hamburger, A.B. Los
Angeles State College, 1955
Charles Ainley Hammond, A.B. Occi-
dental College, 1955
Charles Grant Harris, A.B. Whitworth
College, 1955

William Allen Hazen, A.B. Occidental
College, 1955

Mervin Lloyd Lliler, A.B. Macalester
College, 1955

Margaret Elizabeth Howland, A.B.

University of Pennsylvania, 1955
Samuel Argyle Huffard, A.B. Dickin-
son College, 1955

John Clayton Justice, A.B. University
of Kentucky, 1955

Herbert Paul Kauhl, A.B. Maryville
College, 1955

Roger Edmund Kellogg, A.B. Prince-
ton University, 1936
Alick Murdo Kennedy, A.B. Bloom-
field College and Seminary, 1955
Patricia Budd Kepler, B.S. Drexel In-
stitute of Technology, 1955
Thomas Fitch Kepler, A.B. Yale Uni-
versity, 1955

Richard Kirk, B.S. University of Mary-
land, 1952

Kenneth Mitsugi Kiyuna, A.B. Uni-
versity of Hawaii, 1955
Jack Alden Kyle, A.B. Jamestown Col-
lege, 1955

Deane Frederick Lavender, A.B. Syra-
cuse University, 1954
William Warren LeConey, A.B. La-
fayette College, 1955
William Thomas Lovick, A.B. Whit-
worth College, 1955
Donald Edward MacFalls, A.B. Col-
lege of Wooster, 1955

Robert Stetson Macfarlane, Jr., A.B.

Princeton University, 1954
Jamieson Matthias, A.B. Princeton
University, 1950

James Arlen Mays, A.B. Maryville
College, 1955

John Frederick McKirachan, A.B. Col-
lege of Wooster, 1955
Charles Eugene McMillan, A.B. Wash-
ington and Jefferson College, 1955
James LeRoy Mechem, A.B. Mon-
mouth College, 1954
Donald Mynerd Meekhof, A.B. Uni-
versity of Washington, 1955
Ralph Llewellyn Miller, A.B. Hough-
ton College, 1955

Robert Irvin Muhler, A.B. University
of Delaware, 1949

Charles Albert Munion, A.B. San
Diego State College, 1955
Truman Donour Nabors, Jr., A.B.

Southwestern at Memphis, 1955
Franke Julius Neumann, Jr., A.B.

Dartmouth College, 1955
Thomas Wade Nissley, A.B. Franklin
and Marshall College, 1955
Hughes Oliphant Old, A.B. Centre
College of Kentucky, 1955
Martin Burrier Olsen, B.S. Agricul-
tural and Mechanical College of
Texas, 1951

Julian Philip Park, A.B. Grove City
College, 1955

Neil Rice Paylor, A.B. Hanover Col-
lege, 1955

David Dugan Prince, A.B. Grove City
College, 1955

Russell Donald Proffitt, A.B. Park
College, 1955

Darrell Blair Ray, A.B. Pennsylvania
State University, 1955
David Morrill Reed, A.B. Princeton
University, 1954

Adrian Milton Riviere, A.B. Wheaton
College, 1954

THE PRINCETON SEMINARY BULLETIN

Robert Joseph Roberts, A.B. Gettys-
burg College, 1955

John Loren Robinson, A.B. University
of California, 1955

Roger Alfred Ruhman, A.B. Univer-
sity of Minnesota, 1955
David Charles Searfoss, A.B. College
of Wooster, 1955

Hugh Curtis Shaw, Jr., B.S. St. Bona-
ventura University, 1955
Roger Don Sidener, A.B. Lafayette
College, 1954

Edward Martin Snyder, A.B. Syra-
cuse University, 1955
Stanton Davis Tate, A.B. University
of Idaho, 1955

Richard Griffith Thompson, A.B.

Maryville College, 1955
James Mathias Thorne, Jr., A.B. Rut-
gers University, 1955
Thomas Laurence Thorne, Jr., A.B.

Hampden-Sydney College, 1955
Richard Allen Todd, A.B. Grove City
College, 1955

Robert Pierce Vaughn, A.B. Univer-
sity of California, 1955
Donald Morton Walter, A.B. Lafayette
College, 1955

William James Weber, A.B. College of
the Ozarks, 1953

Julian Dennick Wick, A.B. Oberlin
College, 1951

Kenyon Jones Wildrick, A.B. Trinity
College, Connecticut, 1955
Harry Gilbert Willson, III, A.B. La-
fayette College, 1953
Jack Paul Wise, A.B. University of
California, 1952

Masters of Theology

Leon McDill Allison, A.B. Davidson
College, 1938; B.D. Erskine Theo-
logical Seminary, 1949
Robert Armstrong Bonham, A.B. Uni-
versity of Illinois, 1950; B.D. Mc-

Cormick Theological Seminary, 1953
William Douglas Boyd, A.B. South-
western at Memphis, 1952; B.D.
Union Theological Seminary, New
York, 1955

Richard Edwin Brewer, A.B. Drew
University, 1954; B.D. Princeton
Theological Seminary, 1957
Earl Hubert Brill, A.B. University of
Pennsylvania, 195 1 ; Th.B. Divinity
School of the Protestant Episcopal
Church, Philadelphia, 1956
Robert Charles Douglas Brow, A.B.
Trinity College, Cambridge, 1950;
M.A. 1955; B.D. University of Lon-
don, 1952

David John Campbell, A.B. St. Olaf
College, 1950; Th.B. Luther Theo-
logical Seminary, Minnesota, 1953
Frank Gould Carver, A.B. Taylor Uni-
versity, 1950; B.D. Nazarene Theo-
logical Seminary, 1954
Franco Giampiccoli, Waldensian Theo-
logical Seminary, Rome, 1957
Herbert Glossner, University of Hei-
delberg, 1957

Floyd Eugene Grady, A.B. Daniel
Baker College, 1941 ; Th.B. Prince-
ton Theological Seminary, 1944
Walton Gould Herbert, A.B. Wheaton
College, 1948; B.D. Drew Theolog-
ical Seminary, 1955
Robert Charles Hicks, A.B. Washing-
ton College, 1952; S.T.B. Temple
University School of Theology, 1955
Momo Hoshino, A.B. Osaka Women’s
University, Japan, 1942; A.B. Do-
shisha University, Kyoto, 1949;
M.A. 1952

Egbert Howard Housman, A.B. Mora-
vian College, 1942 ; B.D. Princeton
Theological Seminary, 1945
Koji Kayama, A.B. Osaka Christian
College, Japan, 1953 ; B.D. Asbury
Theological Seminary, 1957

THE PRINCETON SEMINARY BULLETIN

Earl William Kennedy, A.B. Occi-
dental College, 1953 ; B.D. Fuller
Theological Seminary, 1956
Johannes Eysele Lombaard, A.B. Uni-
versity of Stellenbosch, South Africa,
1948; Stellenbosch Theological Sem-
inary, 1952

Roger William Martin, A.B. Univer-
sity of Nebraska, 1949; B.D. Mc-
Cormick Theological Seminary, 1952
Edmund Arnold Withnall Millet, A.B.
Wilberforce University, 1956; B.D.
Payne Theological Seminary, 1957
Frederick Vandever Mills, A.B. Hough-
ton College, 1952; S.T.B. Temple
University School of Theology, 1955
James Huston Morrison, B.S. Univer-
sity of Tennessee, 1951 ; B.D. Fuller
Theological Seminary, 1956
Walter Mueller, A.B. Upsala College,
1955; B.D. Theological Seminary of
the Reformed Episcopal Church, 1955
Donovan Gerald Neil, A.B. University
of Western Ontario, 1950; B.D.
Knox College, Toronto, 1953
Roger Wesley Nostbakken, A.B. Uni-
versity of Saskatchewan, Canada,
1955 ! B.D. Luther Theological Sem-
inary, Saskatoon, 1956
Ronald Eugene Ossmann, A.B. Bloom-
field College and Seminary, 1952;
B.D. Princeton Theological Sem-
inary, 1955

Raul Clemente Pedraza, A.B. La Pro-
gresiva College, Cuba, 1934; Evan-
gelical Theological Seminary of
Puerto Rico, 1938

Lester Linn Pontius, A.B. Whitworth
College, 1948; B.D. Fuller Theo-
logical Seminary, 1952
Clifton Peques Quinn, A.B. University
of Arizona, 1954; B.D. Conservative
Baptist Theological Seminary, 1957
Robert Abner Reighart, A.B. Univer-

sity of Pittsburgh, 1948 ; B.D. Prince-
ton Theological Seminary, 1951
Leonard Alton Roe, A.B. Oklahoma
City University, 1953; B.D. Prince-
ton Theological Seminary, 1956
Earl John Roof, A.B. University of
Pittsburgh, 1951 ; B.D. Princeton
Theological Seminary, 1954
Charles Ross, Jr., A.B. Emerson Col-
lege, 1950; S.T.B., Biblical Seminary
in New York, 1953
Athialy Philip Saphir, A.B. Allahabad
University, India, 1955 ; B.D. As-
bury Theological Seminary, 1957
Marc Schaefer, University of Stras-
bourg, France, 1957
Paul Giok Bee Shih, A.B. Plope Col-
lege, 1956; B.D. Western Theological
Seminary, Michigan, 1957
Robert Frank Smylie, A.B. Washing-
ton University, 1951 ; B.D. Prince-
ton Theological Seminary, 1954
Stanley Daniel Soderberg, A.B. Hough-
ton College, 1950; B.D. Eastern Bap-
tist Theological Seminary, 1953
George Stavros Stephanides, A.B. Holy
Cross Greek Orthodox Theological
School, 1957; B.D. 1958
Irving I-Ren Tang, A.B. National
Chenchi University, Nanking, 1949;
B.D. McCormick Theological Sem-
inary, 1957

Stanton Rodger Wilson, A.B. Cornell
University, 1943; B.D. Princeton
Theological Seminary, 1949
David Hifumi Yamada, A.B. Anderson
College, 1953; B.D. Anderson Col-
lege, School of Theology, 1956

Doctors of Theology

John Lawrence Burkholder, A.B. Go-
shen College, 1939; B.D. Lutheran
Theological Seminary, Gettysburg,
1942; Th.M. Princeton Theological
Seminary, 1951; Dissertation: The

THE PRINCETON SEMINARY BULLETIN

Problem of Social Responsibility
from the Perspective of the Men-
nonite Church.

James Harold Burtness, A.B. St. Olaf
College, 1949; Th.B. Luther Theo-
logical Seminary, Minnesota, 1953 ;
Dissertation: Eschatology and Eth-
ics in the Pauline Epistles, A Study
of Six Current Interpretations.

Robert Burns Davidson, A.B. Univer-
sity of Michigan, 1949; B.D. Prince-
ton Theological Seminary, 1954;
Dissertation : The Biblical Witness
to Revelation Outside the Church.

Wesley John Fuerst, A.B. Midland
College, 1951 ; B.D. Central Luther-
an Theological Seminary, 1954; Dis-
sertation : A Theological Study of
the Demand of God According to
the Prophet Jeremiah.

Orvis Merton Hanson, A.B. Concordia
College, 1939; Th.B. Luther Theo-
logical Seminary, Minnesota, 1944;
Dissertation : The Continuity of the
Church According to N.F.S. Grundt-
vig.

James Perry Martin, B.A.Sc. Univer-
sity of British Columbia, 1946; B.D.
Princeton Theological Seminary,
1950; Th.M. 1951; Dissertation:
The Place of the Last Judgment in
Protestant Theology from Ortho-
doxy to Ritschl : A Study in the
History of New Testament Inter-
pretation.

Earl Wesley Morey, Jr., A.B. Western
Maryland College, 1945 ; B.D.
Princeton Theological Seminary,
1948; Dissertation: The Norm of
the Christian Life in the Writings of
Wilhelm Herrmann, Considered in
the Light of the Criticisms of Ernest
Troeltsch.

Fred Bruce Morgan, Jr., A.B. Mary-
ville College, 1939; Th.B. Princeton

Theological Seminary, 1942; Disser-
tation : Property in a Supra-Market
World.

Wilton Mons Nelson, A.B. Wheaton
College, 1931; Th.B. Dallas Theo-
logical Seminary, 1935 ; Th.M. 1936 ;
Th.M. Southern Baptist Theolog-
ical Seminary, 1948; Dissertation:
A History of Protestantism in Costa
Rica.

Philip Arden Quanbeck, A.B. Augs-
burg College, 1950; Th.B. Augsburg
Theological Seminary, 1951 ; Th.M.
Princeton Theological Seminary,
1954; Dissertation: The Use of the
Old Testament in the Damascus
Document Compared with Norma-
tive Judaism and the Synoptic Gos-
pels.

Benjamin Ayrault Reist, B.S. Univer-
sity of Pittsburgh, 1947 ; B.D.
Princeton Theological Seminary,
1950; Dissertation: Towards a The-
ology of Involvement: An Introduc-
tion to the Thought of Ernest
Troeltsch, with Special Reference to
His Concept of Compromise.

Joseph Minard Shaw, A.B. St. Olaf
College, 1949; Th.B. Luther Theo-
logical Seminary, Minnesota, 1953;
Dissertation : The Concept of “The
People of God” in Recent Biblical
Research.

James Hutchinson Smylie, A.B. Wash-
ington University, 1946; B.D.
Princeton Theological Seminary,
1949; Th.M. 1950; Dissertation:
American Clergymen and the Con-
stitution of the United States of
America 1781-1796.

Gabriel Antoine Vahanian, Lycee at
Valence, France, 1945: B.D. Paris
Theological Seminary, 1949; Th.M.
Princeton Theological Seminary,

THE PRINCETON SEMINARY BULLETIN

1950; Dissertation: Protestantism

and the Arts.

James Donald Yoder, A.B. Muhlenberg
College, 1943 ; B.D. Princeton Theo-
logical Seminary, 1945 ; Disserta-
tion : The Language of the Greek
Variants of Codex Bezae Cantabri-
giensis.

FELLOWSHIPS AND PRIZES

The Fellowship in Old Testament
Donald Morton Walter

The Fellowship in Church History
Neil Rice Paylor

The Fellowship in Christian
Philosophy

Donald Marvin Borchert

The Fellowship in Homiletics
Charles Terrance Connor

Prises on the Samuel Robinson
F oundation

Albert Wade Anderson
Richard Stoll Armstrong
John Niles Bartholomew
Leonard Burton Bjorkman
Alvin David Bos
William Douglas Boyd
Philip James Carlyle Breakey
Pedro Cintron
Thomas Vincent Craig
William Nale Falls
Chauncey George Fitzgerald
Margaret Elizabeth Howland
Robert Stewart Garner
Arthur Edward King, Jr.

Kenneth Mitsugi Kiyuna
Daniel Leo Migliore
Charles Albert Munion
John Chandler Mahler
Donald Watkins Munro

Lee Henry Poole
Marcus Brown Prince, III
Russell Donald Proffitt
Darrell Blair Ray
Roger Alfred Ruhman
Graydon Fisher Snyder
Bernard George Weiss

The Templeton Prise
Terrence Nelson Tice

The Scribner Prise in Nezv
T estament

Frederick Dale Bruner

The Greir-Davies Prises in Homiletics
and Speech

First, Thomas Lawrence Thorne, Jr.
Second, John Frederick McKirachan

The John Alan Swink Prise in
Homiletics

Samuel Argyle Huffard

The Robert L. Maitland Prise in
New Testament Exegesis
John Mellersh Salmon

The Benjamin Stanton Prise in
Old Testament
John Mellersh Salmon

The Archibald Alexander Hodge Prise
in Systematic Theology
Daniel Leo Migliore

The First Mary Long Greir Prises in
Speech and Homiletics
Middler, Daniel Leo Migliore
Junior, Duane Preston Lanchester

The Second Mary Long Greir Prises
in Speech and Homiletics
Middler, Charles Willson Harwell
Junior, Bernard George Weiss

The William Tennent Scholarship
Daniel Leo Migliore

PRAYER

O God, our Father, who has called us in strange and diverse ways not only to hear and
obey Thy word but to share it with others : we magnify Thy holy name for the challenge,
the scandal and the glory of the Gospel. We acknowledge that Thy foolishness is wiser than
our wisdom and Thy weakness stronger than our strength. Therefore we pray that by Thy
grace we may grow daily in true wisdom and strength, with a growth unnoticed by our-
selves but evident to others and to Thee.

When we remember our mandate to preach the Gospel — to carry on our Lord’s work as
co-workers with Him — we have just cause to tremble and beg for mercy. Commissioned as
shepherds, we act like sheep pretending to be shepherds. We have tried to conceal our con-
fusion under the twin cloaks of bluster and blandness. We have talked big on safe issues and
guiltily relished ignorant applause. We have been silent when we should have cried out — nice
when we should have prophesied. O Thou who didst call Simon Peter not just once but again
and again, unshaken in Thy love for him in spite of his wretched betrayals, call us again, we
pray Thee. Point out to us afresh the needs of Thy tender lambs — of Thy hungry sheep — of
Thy willful sheep. Show us how little we differ from them so that we may be shorn of all
pride. At the same time, confirm us in our calling as undershepherds of Him who is the only
Good Shepherd — the One who gives His life for His own. . . .

In the midst of our preparation for the Gospel ministry, we pray for Thy Spirit that we
may be guided to see what is central and what is peripheral. We beg Thee particularly to
show us the human substance of every divine doctrine — the earthly relevance of every heav-
enly symbol. While reading books, let us not forget persons. While wrestling with ideas, let
us remember the flesh with which they must be clothed. O Thou who in Thine own humanity
didst live a life of wondrous breadth and openness — a life of rich humor and compassion — a
life of great power and gentleness : help us so to expand the horizon of our caring that it
may encompass all human beings, regardless of nationality, color, or even religion. For the
sake of the Gospel — for the love of our blessed Lord whom we long to share with all — help
us to become truly and sincerely “all things to all men,” that by His grace we may save
some ; and yet not we but Thy Spirit working through us.

For we know our weakness, O Lord. We fancy that all is well with us because we are
being well trained in the school of the intellect. We tend to forget the school of suffering in
which the prophets were trained — through which Thy Son had to pass — through which, in a
measure, all human beings must pass. Remind us, Our Father, that in Thy dispensation there
are no shortcuts to glory: no joy without sorrow, no redemption without the shedding of
blood. Save us from imagining that our education is finished when we graduate from this
institution of learning. Let Thy word be a lamp unto our feet — a light upon our path — and a
thorn in our side. Help us to incarnate in Thy Church the fellowship of Christ’s sufferings —
the universal priesthood of cross-bearers — the community of self-condemned, love redeemed
sinners. So help us in the proclamation of Thy Gospel that borrowed words may become our
own and thus pass into the lives of others not as idle breath but as a summons to courageous
action; till at last, having fulfilled our ministry, we may be received, by Thy grace, into that
everlasting fellowship where there is but one Fold and one Shepherd, even Jesus Christ,
our Lord. Amen.

(Prayer given by Dr. John R. Bodo, minister of the First Presbyterian Church, Princeton, in
Miller Chapel, at the regular Chapel Service, January 16, 1958, prior to Evangelism Sunday.)

BOOK REVIEWS

Leading in Public Prayer, by An-
drew W. Blackwood. Abingdon Press,
New York, 1958. Pp. 207. $3.00.

A book on how to lead in public prayer
has been needed for many years. Dr. Black-
wood has supplied this need in a brief but
comprehensive manner in this book. Here he
gives us his wisdom about one of the impor-
tant but difficult functions of a minister,
wisdom distilled from his long experience,
observation, reading and thinking as a min-
ister and a teacher of ministers.

The book is divided into two parts of ap-
proximately the same length. Part I treats
the several types of public prayers and the
various occasions upon which they are of-
fered. Part II deals with the ways in which
a minister can prepare for leading in prayer.
After finishing the main portion of the book
he submits a “Check List of Faults in Public
Prayer,” by which most ministers could meas-
ure their prayer ministry with profit to
themselves and to their congregations. A
“Selected List of Related Readings,” and a
well prepared “Index” conclude the volume.

The author believes in the use of both
liturgical or fixed prayers and free or ex-
tempore prayer. He strongly emphasizes the
necessity of preparing carefully for using
both kinds. He urges ministers to follow reg-
ularly the principle of variation in the con-
tents of their prayers.

First he treats the several types of prayers
used in connection with the regular Sunday
morning service of worship and gives de-
tailed suggestions about their contents and
uses. These types are: (1) the prayers at
the beginning of the service — adoration, con-
fession of sins, and declaration of pardon;
(2) the general or pastoral prayer, which he
confines to thanksgivings, petitions and in-
tercessions; (3) the prayer in connection
with the offering; (4) the brief sentence
prayers before and after the sermon; (5) the
benediction ; and (6) the prayer with the
choir before the service begins.

One of his most practical aids consists of
lists of passages of scripture which are suit-
able for use (1) as calls or biddings to
prayer (p. 41) ; (2) as calls to the worship

of giving (p. 63) ; and (3) as benedictions
(pp. 81, 84). He distinguishes between the
purposes of a prayer before the offering and
a prayer after the offering, and discusses the
differences in the contents of each.

In this section of the book he also con-
siders the problems of leading in prayer in
services other than the regular Sunday morn-
ing worship service, such as an early morn-
ing service, afternoon vespers, evening serv-
ices, mid-week meetings, church nights, and
special occasions such as communion, bap-
tism, ministries in pastoral calls and counsel-
ing and secular occasions.

Not the least of the values of this portion
of the book is his discriminating definitions
and explanations of words and expressions.
For example, he states that the word “obla-
tion” refers “to giving the Lord something
without life,” and is therefore a more appro-
priate word to describe prayer than the word
“sacrifice” (p. 22). He explains the distinc-
tion between “absolution” from sins and the
“declaration of pardon” for sins and com-
mends the latter (p. 45). Although the “Ben-
ediction” may belong to prayers, and is
treated as such, it is technically not a prayer.
“In a public prayer the leader of worship
speaks to God, in a Benediction he addresses
the people” (p. 78). We usually speak of the
minister blessing the offerings and the peo-
ple. But we must always remember that “a
minister can pray; only God can bless” (p.
83). Throughout his discussion he also makes
many helpful suggestions about attitudes and
procedures in the conduct of worship in
general.

Dr. Blackwood’s topics for developing the
subject of preparing to lead in public prayer
are likewise treated comprehensively. He
commends the minister’s personal prayer life,
the “practice of the presence of God,” the
reading of “Literature of the Heart” (devo-
tional classics, religious poetry, collations of
prayers), and the study of “Historic Forms
of Prayers” (suffrages, collects, litanies, bid-
ding prayers, and the traditional Euchar-
istic prayer). Specific methods or procedures
treated include : keeping notes of people’s
needs as one goes through the experiences of
the week, reserving time to prepare for the
entire service in general and for the prayers

THE PRINCETON SEMINARY BULLETIN

in particular, making a pattern for each
prayer, studying examples of Bible prayers
and hymn-prayers, writing out or else mak-
ing notes on one’s prayers, and making a
weekly study of the language of prayer, espe-
cially of the use of simple and familiar words.

There is little in the book with which any-
one could disagree or which he would be
disposed to criticize adversely. This reviewer
desires to thank Dr. Blackwood for writing
the book and commends it heartily to min-
isters as an eminently practical aid to one of
their most sacred duties and privileges.

Ilion T. Jones

San Francisco Theological Seminary,

San Anselmo, California.

Four Philosophies and Their Prac-
tice in Education and Religion, by J.
Donald Butler. Harper & Brothers,
New York, 1957. Pp. 618. $6.00. Re-
vised Edition.

There have been roughly two ways to make
a comparative study of the philosophy of
education. One is to see what each educa-
tional philosophy has to say about important
points in the educational program — aims, cur-
riculum, methods, and the like. The other is
to compare them in their systematic entire-
ties. The latter is the approach which Pro-
fessor Donald Butler has used in his Four
Philosophies and Their Practice in Education
and Religion. Ever since the publication of
the first edition of this work it has been well
established as the leading volume of its kind.
The current revision reinforces this strong
position.

The four philosophies which the author
examines are naturalism, idealism, realism,
and pragmatism. In describing each school
of thought Professor Butler first devotes a
chapter to an historical account of it and its
principal proponents. Next he provides a
chapter giving a systematic exposition of its
leading tenets. This done he then devotes a
chapter to its educational bearings and an-
other to its religious ones. Thereafter he
sums up its exposition in terms of strengths
and weaknesses. Although this plan of or-
ganization is comprehensive a few things
seem to slip down the cracks between chap-
ters. Thus the topic of “religious education”

receives adequate treatment neither in the
chapter on education nor the one on religion.

The comparative study of educational phi-
losophy, like the comparative study of edu-
cation in general, is constantly getting out of
date. New lines of thought are opening up
and new books are being published which
need to be taken into account. In fact a new
journal of Educational Theory has appeared
on the educational scene since Butler’s book
first went to press. The principal point at
which the author felt it necessary to revise
his first edition was in the impact of realism
on education. Here his rewriting has been
most extensive. Books like Harry Broudy’s
Building a Philosophy of Education and
chapters like John Wild’s “Education and
Human Society” in the Fifty-fourth Year-
book of the National Society for the Study
of Education have provided Butler with con-
siderable new grist for this chapter. The
chapter on pragmatism in education has also
been made more adequate by a considerable
enlargement. In each of the four chapters on
education the author now includes a section
on “education as a social institution” which
is missing from the first edition. At a number
of other points, as one might expect, he has
clarified and amplified his exposition. But
his own confession of faith in the last chap-
ter remains essentially unaltered. One en-
tirely new chapter appears in the revised
edition, “Building a Philosophy of Educa-
tion.” This chapter, coming next to the last,
seems more like a means of drawing the book
to a conclusion than a “how to do it your-
self” kit of ideas. Indeed after the painstak-
ing and comprehensive exposition which the
author has made of the “Four Philosophies,”
to undertake a new and independent one
seems brash at best.

We can only regret one thing in Butler’s
revision, that he did not postpone it to in-
clude the spate of new books which have ap-
peared while his own revision was going
through the press. Frank Wegner, to whose
anticipated book Butler refers, has now come
out with his Organic Philosophy of Educa-
tion. It would be interesting to see what
changes Butler would make for this book in
his already largely rewritten chapter on
realism in education. It would also be inter-
esting to see how the sections on “education
as a social institution” would incorporate

THE PRINCETON SEMINARY BULLETIN

Theodore Brameld’s Cultural Foundations of
Education and I. B. Berkson’s The Ideal and
the Community, both of which have strong
social orientations. One wonders, too, what
allowance Butler might make for I. N. Thut’s
Story of Education which employs an his-
torical framework on which to hang a com-
parative study of educational philosophy.
Perhaps the widest departures from Butler’s
treatment are William Phenix’s Philosophy
of Education and Israel Scheffler’s Philoso-
phy and Education. The former author makes
his exposition without reference to schools
of thought or even leading proponents. He
wants the student to be able to stand out of
the shadow of systems and names in “build-
ing” his personal philosophy of education.
The latter, as editor, completely rejects the
“schools of thought” approach for philo-
sophical rather than pedagogical reasons.
What would Butler do with all these books,
especially the last?

There is only one answer. Professor But-
ler must start at once to revise his revision.
The profession will look forward to that one
as it has already welcomed the present one.

John S. Brubacher

Yale University
Graduate School

The Apocrypha, Revised Standard
Version of the Old Testament. Thomas
Nelson & Sons, New York, 1957. Pp.
vi + 250. $2.50.

The National Council of the Churches of
Christ in the United States of America has
made a very great contribution toward a bet-
ter understanding and a wider reading of the
Holy Scriptures, and of part of the consid-
erable Intertestamental literature, by spon-
soring the Revised Standard Version of the
Bible and, now, of the Apocrypha. A com-
mittee of ten scholars, with Luther A. Weigle
serving as chairman, worked from the begin-
ning of 1953 to the summer of 1956, to pro-
duce the Apocrypha.

Following on a brief but informative Pref-
ace (pp. iii-v), “The Name and Order of
the Books called Apocrypha” are presented :
I and II Esdras ; Tobit; Judith; Additions
to Esther; The Wisdom of Solomon; Ec-
clesiasticus, or the Wisdom of Jesus the son

of Sirach ; Baruch; The Letter of Jeremiah;
The Prayer of Azariah and the Song of the
Three Young Men; Susanna; Bel and the
Dragon; The Prayer of Manasseh; and I
and II Maccabees.

As was to be expected, the translation is
modern, idiomatic, dignified, clear ; at the
same time, the original, usually Greek ( Latin
for II Esdras), has not been suppressed out
of existence in the translation.

The Apocrypha have been experiencing a
revival in recent years ; and the discovery of
the Dead Sea Scrolls will increase scholarly
interest in these books even more. It is sig-
nificant that Jewish scholarship has, at long
last, begun to work on, and in a sense to
reclaim as its own, those considerable Jewish
works that appeared originally in Greek and
which the Jews themselves gave up as a con-
sequence of the destruction of Judean sov-
ereignty in 70 A.D. and of the rise of Chris-
tianity. Thus, no one knew the Septuagint as
well as Max L. Margolis ; one of the out-
standing authorities on Philo is Harry A.
Wolf son; and under the Chief Editorship of
Solomon Zeitlin, the Dropsie College has
begun to publish the Jewish Apocryphal Lit-
erature. Seven books (I-IV Macc. ; Aristeas ;
Tobit; Wisdom) have appeared to date, each
with the Greek text, English translation, and
full introduction and commentary ; about
thirty books remain to appear.

It may be of interest to compare, quite at
random, a verse or two in the two versions,
I Macc. 7.26 and Wisdom 7.30:

JAL

The king sent Nicanor, one of his famous
officers, who hated and despised Israel, and
ordered him to get rid of the people.

For to this does night succeed,

Whereas wickedness has no power against
them.

RSV

Then the king sent Nicanor, one of his hon-
ored princes, who hated and detested Israel,
and he commanded him to destroy the people.

for it is succeeded by the night, but against
wisdom evil does not prevail.

The Preface correctly notes that “for the
general reader there are admirable recent
books on the Apocrypha by Charles C. Tor-
rey, Edgar J. Goodspeed, Robert H. Pfeiffer,
and Bruce M. Metzger” ; the reviewer would

THE PRINCETON SEMINARY BULLETIN

like to make special mention of the numerous
important studies by Solomon Zeitlin in the
Jeivish Quarterly Review, e.g., “The Apocry-
pha” (XXXVII, 1947-48, pp. 219-248) and
“Jewish Apocryphal Literature” (XL, 1950-
51, 223-250; see the classification on pp. 248
ff.) — for a thorough knowledge of the rab-
binic background of this literature is indis-
pensable.

Never before have the layman and the
scholar had at their disposal such reliable
studies and translations of the Apocrypha
as now ; the Revised Standard Version of
the Apocrypha is one of the notable items
among these.

Harry M. Orlinsky
The Hebrew Union College.

Jewish Institute of Religion,

New York, N.Y.

A Beginner’s Handbook to Biblical
Hebrew, by John H. Marks and Virgil
M. Rogers. Abingdon Press, New
York, 1958. Pp. xiv -f- 174. $4.50.

With the appearance in print of this vol-
ume, which has been used in the classroom
for two years in mimeographed form, Old
Testament language study has been stimulated
by a beginner’s grammar which is both prac-
tical and based on scientific linguistic prin-
ciples. Dr. Marks is assistant professor in
the Department of Oriental Studies at Prince-
ton University, and Dr. Rogers is assistant
professor of Old Testament language and
literature at Princeton Theological Seminary.
To those interested in teaching or studying
the Hebrew language, the authors have of-
fered a work eminently well-adapted to class-
room use. This grammar contains an un-
usual number of attractive features which
commend it to students and teachers.

In pursuing their objective, “to avoid the
extremes of bewildering details and obscure
oversimplification, and at the same time to
present an interesting and complete gram-
matical treatment,” the authors have been
remarkably successful. Upon examining this
book one will immediately be struck by the
clear, uncluttered discussions of grammar
and the concise, orderly presentation of rules.
This is a grammar manifestly written to
teach students and not just to present the
facts of the subject. The treatment is ample,

but never confusing or tedious. In a word,
the authors admirably fulfill their stated pur-
pose : to provide “an introductory text and a
book for future reference, not an exhaustive
grammar.” No attempt has bene made to
displace Gesenius-Kautzsch or any other ex-
tensive reference work ; in fact, the advanced
student is expected to purchase Gesenius-
Kautzsch. But the authors, both competent
comparative Semitists, have incorporated the
fruits of the great reference grammars, and
provide the beginner with scientifically re-
liable information and pedagogically effective
arrangement.

A special feature of the book is its ap-
proach ; it combines the advantages of the
deductive and the inductive methods. The
student goes immediately to Genesis and
there he applies the grammatical information.
The grammar itself is replete with cross-
references to the book of Genesis. A section
in the back, under Paradigms and Helps, pro-
vides an analytical key to the first three
chapters of Genesis and refers the student to
the pertinent sections in the grammar ; the
reviewer made a test study of these refer-
ences for Genesis 1-3 (at which point the
student is expected to have worked through
the whole of the grammar) and found them
to be astonishingly complete. Vocabulary
helps are provided for Genesis 1-22. Thus
there are effectively combined the advantages
of the deductive method, wherein the student
thoroughly learns rules and paradigms, and
the advantages of the inductive method,
through which the student is able to analyze
for himself the grammatical characteristics
and acquaint himself with actual Biblical
literature. With this book the teacher, if he
so desires, has an additional advantage in
being able to incorporate his own methods
and ideas, to follow a different paragraphic
order, and to exercise a general freedom not
ordinarily possible with our present Hebrew
grammars.

Another noteworthy element is the list of
paradigms. Complete lists are given instead
of the frequent “etc.” or blank space. Doubly
weak verbs are conjugated in their entirety,
and the verbs used are those of common
occurrence.

The discussions of vowels and vowel
changes are at the same time pithy and easy
to comprehend ; located at strategic places in

THE PRINCETON SEMINARY BULLETIN

the book, they deal realistically and care-
fully with the subject. For example, the
shewa medium is not allowed to become a
source of difficulty for the beginning student,
but observations are made for its recogni-
tion. Very clear and careful treatment is
given to the nouns. Notes on Modern Hebrew
script and pronunciation are included in the
back of the book.

Two special features cannot pass unnoticed.
A chart has been made which allows the
student, by memorizing a key vowel of the
characteristic form, to recognize the type of
weak verb in most constructions. Other ob-
servations, applicable about ninety per cent
of the time, are also put forth for the recog-
nition of roots. This leads to another note-
worthy feature. For the benefit of the be-
ginning student, this little volume is full of
lucid and excellent observations and descrip-
tive rules, formulated by the authors in the
process of teaching Hebrew. The observa-
tions on recognition of roots, the rules under
dagesh and shewa, and the presentation of
the infinitive construct of the Pe Yod verb
(p. 69) illustrate this.

The book itself is attractive in appearance,
and the clarity of print, especially of the
Hebrew, is particularly welcome. Ministers
who have laid aside their Hebrew will find
this volume very helpful in regaining their
knowledge of the language and even going
beyond what they learned in their student
days.

Marks and Rogers have written a fine,
useful beginner’s grammar. It is methodolog-
ically and grammatically sound, easy to read,
and singularly fit for use in the classroom.
Students, instructors, and pastors for many
years will be grateful to the authors for this
contribution.

Wesley J. Fuerst

Central Lutheran Theological Seminary,
Fremont, Nebraska.

Visible Glory, by Fred Z. Browne.
Greenwich Book Publishers, New
York, 1958. Pp. 153. $2.50.

The author is a graduate of Princeton
Theological Seminary, a faithful pastor and
a devout student of Scripture. His work will
be appreciated particularly by those who
share his views as to the dispensational

character of prophecy. The aim of his mes-
sage is evangelistic and the thought centers
upon the Second Coming of Christ.

Charles R. Erdman

Biblical Archaeology, by G. Ernest
Wright. The Westminster Press, Phil-
adelphia, 1957. Pp. 288. $15.00.

The author of this book is professor of
Old Testament History and Theology at Mc-
Cormick Theological Seminary, Chicago. He
has specialized in Biblical Archaeology and
is the editor of The Biblical Archaeologist,
which is published by the American Schools
of Oriental Research. He is also well known
as one of the editors of the Westminster
Historical Atlas to the Bible.

In spite of the title this is more than a
textbook on Archaeology, and it may also
with advantage be used for the study of Old
Testament History. The volume contains
fourteen chapters. The second is devoted to
pre-historic times and the history of Egypt
and Babylonia. Thereupon Chapters III-XII
follow the course of the history of Israel.
Chapter XIII furnishes a treatment of Pal-
estine in the time of Christ, and the last sec-
tion bears the title, “The Church in the
World.” Under the heading of each chapter
there is an appropriate citation from Scrip-
ture. The book contains two hundred-twenty
illustrations, which are properly scattered
through the text ; all are well-chosen and
have educational value. In addition, the
volume contains eight maps ; at the end
there are five indexes of Modern Names,
Biblical Names, Biblical Places, Subjects,
and Biblical References. The index of Scrip-
tural citations has slightly more than two
pages with five columns per page, and this
should give some idea of the value of the
work for practical Biblical studies.

In the first chapter, which is a discussion
of Biblical Archaeology, Professor Wright
shows the development of the science and its
method and clearly states that its purpose is
not to “prove,” but to discover. In this con-
nection he well observes that the problems,
that were a source of trouble during the last
three centuries, no longer seem serious to the
modern generation of Biblical students. The
Bible can stand on its own merits, and the

THE PRINCETON SEMINARY BULLETIN

author believes that it has suffered more
“from its well-intentioned friends than from
its honest foes.” As a result of the work of
Biblical scholars and archaeologists, we have
a perspective of the Scriptures that makes
clear the purpose of the Bible for the present
generation. The point of view of the writer
may be described as scientific and at the same
time evangelical.

The results of Archaeology are employed
to illuminate the history of Biblical times,
and in dates the author follows those estab-
lished by his teacher, Professor W. F. Al-
bright of Johns Hopkins University; on page
176, however, at the bottom of the second
column, 759 b.c. should be changed to 597 b.c.
The history of Israel is set forth in its rela-
tion to the nations and the cultures of the
ancient Near East, and this makes the book
very interesting both for the minister and for
the layman. Wright, however, is interested
also in Biblical Theology, and this is apparent
in Chapter VII : “The Manner of Israel and
the Manner of Canaan.” Here he treats the
Covenant, God, the gods of Canaan, and
Israel and the religion of Canaan. The writ-
er’s view is that the Bible is historical litera-
ture in which tradition and historical facts
are used to expound the faith of the . people.
On page 103 the author says : “Thus history
is in movement toward a goal ; and human
life must adjust itself to God’s active, per-
sonal will in full knowledge of the promise
and the goal in the time which God has cre-
ated.”

At the end of each chapter the author adds
important bibliography for further reading.
The volume represents a valuable synthesis
of Biblical Archaeology and history and will
prove useful for all serious students of the
Bible. Although the price seems high, the
book is very attractive with its numerous pic-
tures from antiquity and in the end will be
worth the investment. Professor Wright is to
be congratulated on having completed this
work.

Henry S. German

Maccabees, Zealots, and Josephus.
An Inquiry into Jewish Nationalism in
the Greco-Roman Period, by William
Reuben Farmer. New York: Columbia

University Press, 1956. Pp. xiv -|- 239.
$4.50.

In the Preface to this book, Prof. Farmer,
now on the faculty of Drew University, de-
scribes the interesting process of how a seed
thought, born in one of Prof. C. H. Dodd’s
New Testament seminars on the Fourth
Gospel in Cambridge in 1949, blossomed into
a doctoral dissertation which was submitted
to the Faculty of Union Theological Semi-
nary in 1952, and reached full maturity in
the present work under review. The idea
which has become a book is that “there is a
positive relationship between the Maccabees
and the Zealots.” With this theory Josephus
did not agree, and so Prof. Farmer, espe-
cially in Chapters IV, V, and VI, tries to
prove that, in spite of Josephus’ garbled view
of things, the Zealots, who led the war
against the Romans in the first century a.d.,
were inspired by the same religio-nationalis-
tic feelings that aroused the Jews to revolt
against the Seleucids in the second century
b.c. The author finds the same regard for
Torah and Temple in both periods, and he
also points out that the Maccabees were not
only remembered by the Jews in the first
century a.d., but were consciously regarded
as prototypes of religious zeal and valor by
the Zealots. Evidence from the War Scroll
of Qumran is also adduced to prove the
writer’s thesis. The importance of this view
for the clearer understanding of the New
Testament and the true “picture” of Jesus
Christ in the Gospels is discussed in the last
chapter of the book.

In the rather long and tedious attempt to
prove that the Jewish revolt against the Ro-
mans gained its fundamental impetus from
the nationalism of the Maccabean period,
rather than from the teachings of some new
sect, Prof. Farmer recreates the religious and
political climate of the Jews in the first cen-
tury a.d. Herein lies the real value of the
book, for by his researches into this period,
the author throws new light on pre-Rabbinic
Judaism and the life and teachings of Jesus.

Charles T. Fritsch

St. Cyprian, The Lapsed [and] The
Unity of the Catholic Church, trans-
lated and annotated by Maurice Beve-

THE PRINCETON SEMINARY BULLETIN

not, S.J. Westminster, Md. : The New-
man Press, 1957. Pp. 133. $2.75.

Origcn, The Song of Songs, Com-
mentary and Homilies, translated and
annotated by R. P. Lawson. Westmin-
ster, Md. : The Newman Press, 1957.
Pp. 385. $4.00.

Two more noteworthy volumes have been
added to the growing series of “Ancient
Christian Writers, The Works of the Fathers
in Translation,” bringing the total number
of the volumes now to twenty-six. The edi-
tors, Fathers Quasten and Plumpe, are to be
congratulated for having steered the project
successfully through the hazards of the earlier
stages, and for maintaining throughout a con-
sistently high level of scholarly contribu-
tions. The two volumes that are noticed here
will sustain the acknowledged reputation of
the series for fidelity of translation and
erudition of comments and introductions.

St. Cyprian, the faithful bishop of the
Church at Carthage during the stormy days
of the Decian persecution at the mid-point of
the third century, is known chiefly for the
scores of letters which he wrote to and in
behalf of members of his flock. Several theo-
logical treatises from his pen have also been
preserved, treatises that reflect the storm and
stress of that age of persecutions from with-
out and defections from within the Church.

In the tractate on The Lapsed Cyprian
gives consideration to the problem of what
should be done with Christians who, in the
throes of persecution, had renounced the
Christian faith but who now wished to be re-
instated in the Church. In this treatise
Cyprian gives the only answer that, on the
one hand, would make the grace of Christ
meaningful and, on the other hand, would
indicate the seriousness of such lapses from
the faith : the guilty must go through a period
of penance, imploring the forgiveness of a
merciful God. Those who, though not actual-
ly participating in pagan sacrifice, falsely se-
cured a certificate stating that they had done
so (the libellatici) , have sinned less griev-
ously, yet their guilt is great. To both cate-
gories of sinners Cyprian writes : “You must
beg and pray assiduously, spend the day
sorrowing and the night in vigil and tears,
fill every moment with weeping and lamenta-

tion : you must lie on the ground amidst
clinging ashes, toss about chafing in the sack-
cloth of mourning ; having once been clothed
with Christ, refuse all other raiment now ;
having supped with the devil, choose rather
now to fast ; apply yourself to good deeds
which can wash away your sins, be constant
and generous in giving alms, whereby souls
are freed from death. . . . He who has made
such satisfaction to God, he who by his re-
pentance and shame for his sin, draws from
the bitterness of his fall a fresh fund of
valour and loyalty, shall by the help he has
won from the Lord, rejoice the heart of the
Church whom he has so lately pained ; he
will earn not merely God’s forgiveness, but
His crown” (§§ 35-36). This specimen dis-
closes at once the characteristic point of view
of Cyprian’s theology as well as the style of
the translator.

Cyprian’s treatise on The Unity of the
Catholic Church has had its own very great
part to play in discussions of the nature of
the Church. In the face of divisions within
the Church of Christ, and in answer to the
problem of the relation of the schismatics
to the Church of Christ, Cyprian insists that
the “union of the bishops” is the core of the
visible unity of the Church. Unity in the
visible Church must mirror the unity of God
and the faith, and separations are due, not so
much to individual teachings as to a radical
selfishness commonly sanctioned in religious,
no less than in secular life.

The notorious problems of chapter 4 of this
treatise, involving the two rival versions cur-
rent in the manuscripts, one of which very
definitely recognizes Papal Primacy, are
solved by Father Bevenot in accord with his
previously published research on the subject,
namely by the conjecture that both forms go
back to Cyprian. At the same time Bevenot
correctly acknowledges that Cyprian “had
never held that the Pope possessed universal
jurisdiction. But he had never denied it
either ; in truth he had never asked himself
the question where the final authority in the
Church might be” (pp. 7-8). Less satisfying
is Bevenot’s conclusion: “If the foregoing
reconstruction is correct, we have in Cyprian’s
De ecclesiae catholicae imitate a good ex-
ample of what dogma can look like while
still in the early stage of its development.
The reality (in this case, the Primacy of

THE PRINCETON SEMINARY BULLETIN

Rome) is there all the time : it may be recog-
nized by some ; by others it may even be
denied, and that though much of what they
say or do unconsciously implies it” (p. 8).

The relevance today of both of these trac-
tates by the Bishop of Carthage is obvious.
Persecutions of Christians are not a thing
only of the past, and all who are interested
in the Ecumenical Movement will wish to
know what this early protagonist for the
unity of the Church thought and taught.

The volume on Origen supplies the first
English translation ever published of the
great Alexandrian’s interpretation of the
Song of Songs. The full Greek text of the
Commentary, originally comprising ten books,
is lost, and only the first three books sur-
vive in a Latin rendering made about the
beginning of the fifth century by Rufinus.
Thanks to the Latin translator we have here
preserved a noteworthy example of Origen’s
allegorical exegesis. Starting with the belief
that the Church, as the Bride of Christ, was
pre-existent, even before man was created,
Origen allows his mystical insights to range
far and wide throughout both Old and New
Testaments in a detailed exposition of the
eight chapters of the Song of Songs. The
editor is correct in regarding this commen-
tary as the first great work of Christian
mysticism, in which the Church is portrayed
not as a prosaic organization, but as the ob-
ject of our Lord’s tenderest love and care.
In Jerome’s opinion, “While Origen sur-
passed all other writers in his other books,”
in his Commentary on the Song of Songs
“he surpassed himself.”

In the two Homilies on the Song of Songs
included in this volume, the reader has avail-
able material which reflects yet another aspect
of the many-sided scholar and churchman.
Though at his death Origen left homilies on
almost all the books of Scripture, time has
dealt hardly with them, and the great ma-
jority have been lost, even in Latin transla-
tion. From these specimens of his preaching
on the Song of Songs one can form a more
balanced estimate of Origen’s theological
temper and religious insights. Especially for
a correct understanding of his doctrine of
grace, these and others of his homilies are
indispensable.

Bruce M. Metzger

The Road to Reunion, by Charles
Duell Kean. The Seabury Press,
Greenwich, Conn., 1958. Pp. 145. $3-5°-

For the past eight years Dr. Charles D.
Kean, now Rector of the Church of the
Epiphany of Washington, D.C., has been
Secretary of the Protestant Episcopal
Church’s Joint Commission on projects of
unity, that body appointed by the General
Convention to confer with representatives of
other Christian communions with a view to
organic unity. In this capacity Dr. Kean has
had firsthand Ecumenical experience, and he
is therefore well qualified to speak — so far
as anyone can — for the Protestant Episcopal
Church, on the important question of Chris-
tian reunion. His book is divided into three
parts. First, he enumerates the difficulties
which stand in the way of Christian reunion.
These he groups under three categories —
practical, theological, and miscellaneous, un-
der which he includes liturgical, constitu-
tional, and administrative problems. Second,
he summarizes, with commendable objectivity,
the record of the Protestant Episcopal
Church in the field of reunion negotiations.
The record may be summarized succinctly,
but not unfairly, by saying that the Protes-
tant Episcopal Church has been distinguished
for initiating overtures for reunion and then
preventing these overtures from issuing in
concrete practical action. Third, Dr. Kean
points out that the Protestant Episcopal
Church has now come to regard inter-com-
munion, or more properly, inter-celebration,
as the first way-station on the route to or-
ganic Christian unity ; and he examines some
of the difficulties which stand in the way of
such inter-communion. These difficulties have
to do mainly with the sacraments of Baptism
and the Lord’s Supper ; their meaning, their
due administration, and their proper recep-
tion ; and of course the Episcopalians’ inter-
pretation of the sacraments is rooted in their
particular understanding of the Church. What
Dr. Kean says in substance is this, that before
such inter-communion is possible between
Episcopalians and other Christians, these
other Christians must understand, and at
least to some extent share, the Episcopalian
viewpoint with respect to the Church and its
Sacraments.

The value of this book does not lie in any

THE PRINCETON SEMINARY BULLETIN

new ideas which it expounds, or in any con-
crete proposals which it makes for solving
the vexed and serious problem of what Epis-
copalians call “our unhappy divisions.” Its
value lies, rather, in its clear and authorita-
tive exposition of what Protestant Episco-
palians think about the question, about the
method by which they hope to achieve re-
union, and the conditions which they consider
essential for any fruitful pursuit of such ne-
gotiations.

Norman V. Hope

The Early Christian Church, by
Philip Carrington. Cambridge Univer-
sity Press, New York, 1957. 2 vols.
Pp. 520 & 519. $17.50.

In this massive two-volume work Dr.
Philip Carrington, Anglican Archbishop of
Quebec, undertakes to survey the develop-
ment of the Christian Church during the two
centuries which followed Jesus Christ’s cruci-
fixion— i.e. that period during which the
Ancient Catholic Church grew up and took
shape. Volume I covers the first of these two
centuries — say from Stephen the protomartyr
to Ignatius of Antioch — and describes the
gradual emergence of the organized Chris-
tian Church — predominantly Gentile in char-
acter— in such key places of the Roman em-
pire as Asia Minor, Syria, Corinth and Rome.
The second volume carries the story on the
same extensive scale down to 230; but there
is appended a supplementary chapter which
summarizes the subsequent history down to
the time of Christianity’s recognition by
Constantine (306-337), and this constitutes
an epilogue — as the author expresses it—
“without which our narrative would not be
complete and self-explanatory” (II, p. 461).
This volume traces the chief developments
in the Church’s story during the turbulent
but formative second century — the rise of
heresies such as Gnosticism, Marcionitism,
and Montanism, and the outbreak of persecu-
tion by the Roman government which the
church had to undergo, at least sporadically.
It likewise describes the measures which
Christian leaders felt compelled to take in
order to safeguard the integrity and continu-
ance of the Christian faith, in view of these
assaults from within and without — notably
the institution of what Bishop Charles Gore

called mon-episcopacy, i.e., government by
one bishop in each church ; the authorizing
of the New Testament canon, a group of
sacred and authoritative books to correspond
with, and supplement, the Old Testament;
and the drawing up of a creed which would
clearly and unequivocally state those things
most surely believed by Christians. This sec-
ond century also witnessed the rise of Chris-
tian schools of theology, notably that of
Alexandria, whose chief glory was Origen;
and this development likewise is faithfully
depicted in Dr. Carrington’s work.

It is possible to make minor criticisms of
this monumental treatise. Some have ques-
tioned the author’s choice of particular topics,
and others have found his treatment of these
topics rather unequal. Perhaps so much
ground is covered that at times it is not too
easy to follow the development of the story.
But such criticisms are inconsequential. For
the book has three superlative merits. First,
its author knows the sources — practically all
of them — with cyclopedic intimacy. He there-
fore writes out of fulness of knowledge.
Second, he tries to let those sources speak for
themselves. Much of his book is taken up
with analyses or summaries of, and even ex-
tracts from, the most important documents —
for example, the “Shepherd” of Hermas,
“The Didache,” the “First Apology” of
Justin Martyr, and many others. These not
only lend greater vividness to his narrative,
but they give greater authority to his inter-
pretations and evaluations. Third, his narra-
tive is readable and interesting ; it is a work
of literary art.

There can be little doubt that this book
will take rank as probably the most weighty
and substantial account of the period with
which it deals, at any rate in English. It is
tempting to apply to it the statement which
Dr. W. R. Inge made concerning the late
Archbishop William Temple’s magnum opus,
Nature, Man and God. “It would be a great
achievement for a university professor ; for a
ruler of the Church it is astonishing.”

Norman V. Hope

The Story of the Christian Church,
by Winthrop S. Hudson. Harper &
Brothers, New York, 1958. Pp. 107.
$2.25.

THE PRINCETON SEMINARY BULLETIN

This slim and well-produced volume by
Dr. Winthrop S. Hudson, professor of
Church History at Colgate-Rochester Di-
vinity School, covers the whole history of
the Christian Church from John the Baptist
to John Baillie, in just over ioo pages. After
discussing in chapter i the nature of the
Church, Dr. Hudson devotes nine chapters
to its historical development. Chapters 2 and
3 — entitled “The Church of the Martyrs”
and “The Church of the Emperor”— -take
the story down to 500. The following two
chapters — “An Imperial Church” and “Monks,
Friars, and Reformers” — describe what Dr.
Kenneth S. Latourette calls “the thousand
years of uncertainty” from 500 to 1500. The
final five chapters deal with the history of
the Christian Church since the Protestant
Reformation of the 16th century.

No doubt some writers would wish that
Dr. Hudson had devoted more attention to
the Church of the Ancient World and of the
Middle Ages. There may be, too, those who
would have welcomed a more detailed ac-
count than he has given of post-Reformation,
or at least post-Tridentine, Roman Catholi-
cism. But apart from such matters of in-
dividual preference and viewpoint, Dr. Hud-
son has, in this book, covered the whole span
of the Church’s story most admirably —
clearly and in orderly fashion, and in such
a way as to make it relevant to present-day
Christian life. His book, too, is greatly en-
riched by a series of “Questions to Think
About” and also by a list of references, both
to secondary works and to primary sources,
appended to each chapter. The book can be
wholeheartedly recommended for Christian
laymen who wish to know — as they should
— something of the Church’s strange, eventful
history, and even for ministers who may wish
to brush up their seminary-learned but too-
readily forgotten Church history.

Norman V. Hope

Athletes of the Spirit: Studies in
Nine Christian Classics, by Philip W.
Lilley. London. The Epworth Press,
1957. Pp. 148. 10 shillings and 6 pence.

In 1952 the Reverend Philip W. Lilley,
minister of the suburban Scottish parish of
Rhu, near Glasgow, published a volume of

sermons entitled, The New Road to Bethle-
hem: Studies in Spiritual Reconstruction,
which was favorably reviewed in the issue
of this Bulletin for April, 1953. Now Mr.
Lilley has issued a new volume entitled
Athletes of the Spirit, a series of studies in
some of the great classics of Christian de-
votion.

Mr. Lilley deals with nine such classics —
Augustine’s “Confessions,” Thomas a Kem-
pis’s “Imitation of Christ,” Samuel Ruther-
furd’s “Letters,” Sir Thomas Browne’s “Re-
ligio Medici,” Pascal’s “Thoughts,” Bun-
yan’s “Pilgrim’s Progress,” William Law’s
“Serious Call,” John Wesley’s “Journal,”
and John Woolman’s “Journal.”

In dealing with them he first outlines the
life story of the author of each book. Then
he summarizes the contents of the book and
makes appropriate comments ; and finally he
seeks to apply its message to the present day.

Mr. Lilley’s catholic appreciation is seen
from the varied character and provenance of
the books with which he deals. One of them
was written by a passionate North African,
another by a medieval German monastic, an-
other by a French mathematician and phi-
losopher, still another by an English Puritan
Baptist, another by a Scottish Presbyterian
who was something of a mystic, another by
an English evangelical High Churchman, and
the last by an American Quaker. Though
not unaware of defects and shortcomings in
these books, Mr. Lilley appreciates the value
of the contributions which they have made
to the building up of the Christian in his
most holy faith. And he emphasizes not
merely the message of these books for the
times in which they were written, but also
their relevance to present-day Christian liv-
ing.

Mr. Lilley’s book is well-written, interest-
ing, and eminently readable. His kindling and
penetrating interpretations of these great
Christian classics should send the reader back
to the originals themselves, to the enrich-
ment of his devotional life.

Norman V. Hope

The New Mission Study Books

[The mission study subject in the churches
for 1958-59 is to be the Middle East and
Islam. There are many reasons why this is

THE PRINCETON SEMINARY BULLETIN

of special interest at this time. The political
unrest and tensions in the Bible Lands force
them daily upon our thinking. Furthermore,
the new United Presbyterian Church has
more mission work by far than any other in
the Islamic lands. It seems that all events
conspire to make this one of the most in-
teresting and instructive years of mission
study in a long time.

Add to this the fact that the new books
on the Middle East, in the thought of the
reviewer, comprise as fine a set of volumes
as we have ever had. These considerations
should make it highly desirable that every
pastor and church leader know the books and
lead with enthusiasm the study for the year
before us.]

Middle East Pilgrimage, by R. Park
Johnson, Friendship Press, New York,
1958. Pp. 164. Cloth $2.95.

The author is a graduate of both Prince-
ton University and Princeton Seminary and
is at present the field representative of the
Presbyterian Board in the Middle East.

He has written an excellent text to tell us
of the problems in the Middle East and es-
pecially of those which confront the Chris-
tian mission in these lands. He has faced this
very difficult area frankly and fearlessly and
maintains the full thrust of his Christian
commitment while at the same time being
very fair to Islam, the Oriental Christian
Churches, Israel and all other factors in-
volved. The book ought to be read by every
Christian in all the denominations, but es-
pecially by all Presbyterians.

The Lands Between, by John S. Ba-
deau. Friendship Press, New York,
1958. Pp. 138. Cloth $2.95.

One could scarcely imagine a man better
equipped to write such an informative book
as this. John Badeau was first a missionary
in Iraq and later President of the American
University of Cairo and at present the Presi-
dent of the Near East Foundation.

The author shows a wonderful understand-
ing of not only the Middle Eastern lands but
their people, their culture and social organi-
zation, and the political revolution which
grips these Bible Lands today.

It is worth reading the book for the in-
tensely interesting geographic description of
the Middle East, with excellent charts and
maps. But there is much more concerning
“State and Society” and the volume reaches
its climax in the fine treatment of the re-
ligious element under “Mosque and Church.”
The startling amount of facts and figures
show that the author has done a lot of re-
search as well as traveling, living and work-
ing in these lands for many years.

A new edition of Introducing Islam, the
illustrated booklet (by the reviewer) which
describes the main religion of these lands,
has been published by Friendship Press to
supplement the above books.

A Tool in His Hand, The Story of
Dr. Paul W. Harrison of Arabia, by
Ann M. Harrison, Friendship Press,
New York, 1958. Pp. 170. Cloth $2.75.

It is fortunate that this charming short
biography of a great medical missionary to
the Middle East has appeared just at this
time. The wife of the noted doctor, who is
still living, but retired from his work in
Arabia, has written with such understanding
of his kindly character as only one in the
family could have.

Many who have heard Dr. Paul Harrison
speak have called him the “Will Rogers of
Arabia,” for he possesses a marvelous sense
of humor. He is undoubtedly one of the
greatest surgeons of our generation and the
top medical schools of the country desired
him to give clinical demonstrations when he
was at home on furlough.

He went to Arabia because Samuel Zwemer
convinced him that it was the most difficult
mission field in the world. This short bi-
ography should be far more thrilling than
fiction for any young person and every
older person as well.

Pastors should certainly read all the above
books unless they are to fall behind the peo-
ple of their church in mission interest for
the year ahead.

In addition we may only mention the
other study books: New Voices, Old Worlds,
Stories of leading Middle East Christians,
by Paul Geren. Caught in the Middle, about
the youth of this area, by Glora Wysner.

THE PRINCETON SEMINARY BULLETIN

All these study books are published by
Friendship Press, 257 Fourth Avenue, New
York City 10, New York.

J. Christy Wilson

The Henrietta Mears Story, by Bar-
bara Hudson Powers. Fleming H. Re-
vell Co., New York, 1957. Pp. 191.
$2.50.

Here is the story of a dedicated Christian
woman. She has often been described as
“phenomenal,” certainly there is no other
just like her in our time.

Miss Mears was a pioneer in Christian
Education in the First Presbyterian Church
of Hollywood, California. She now has more
than 6,000 in the Sunday School and some
600 in her college-age group. The rest of the
Christian Education program of this great
church is in proportion — yet Miss Mears can
leave it and travel all over the world be-
cause she has developed leadership to take
care of the whole organization. Close friends
and associates of Miss Mears, and they are
legion, call her “teacher” as a term of both
respect and affection.

In the second place Miss Mears is the
Editor-in-Chief of the Gospel Light Press,
which has for years been publishing Sunday
School Materials which she describes as,
“Bible-based, Christ-centered and child-con-
cerned.” They cover all ages and the Press
has become a very successful business insti-
tution.

The third major concern of this remarka-
ble lady is that she is founder and director
of Forest Home Christian Conference Center.
It is said that Billy Graham met a turning
point in his life there, as have thousands of
others now in Christian service in all parts
of the world.

J. Christy Wilson

The Meaning of Baptism, by John
Frederick Jansen. Westminster Press,
Philadelphia, 1958. Pp. 125. $2.50.

Those who prize Dr. Jansen’s thoughtful
meditations on the Sacrament of the Lord’s
Supper (guests of god: Westminster Press),
will welcome this companion series on the

meaning of Baptism. In twenty-one devo-
tional studies which explore the various
facets of the Reformed doctrine of Baptism,
the writer establishes himself as a clear
teacher, a capable theologian, and a man of
letters.

These chapters are arranged in an excel-
lent pattern which gives wholeness to the
study of one of the most misunderstood rites
of the Christian Church. The first six chap-
ters are grouped under the theme, “Bearing
His Name,” and explain what it means to
bear God’s name in Baptism. The second
movement in the discussion is “Sharing His
Death,” in which Dr. Jansen shows in six
further studies what responsibility is involved
in receiving the name given in baptism. The
third section, “Life in His Spirit,” shows how
much we must yield of ourselves in order to
share the new life which Christian Baptism
initiates.

Dr. Jansen writes excellent English prose.
He has through his two volumes on the sac-
raments created a new concern for their
proper interpretation and has set them within
the context of the total witness of the
Church. He is an example of that sane think-
ing and sober writing that one covets for
the preaching ministry of the Church.

Donald Macleod

Power in Preaching, by W. E. Sang-
ster. Epworth Press, London, 1958. Pp.
1 12. 7s. 6d.

This volume completes W. E. Sangster’s
trilogy on Preaching. The first, The Ap-
proach to Preaching, introduced and ex-
plored the subject. Following in logical suc-
cession, The Craft of the Sermon, developed
the theme and provided teachers of preaching
with a very admirable text-book. This third
book discusses the factors that make the pul-
pit a center of influence and power.

Dr. Sangster, who stands in the front rank
of British Methodism both as a churchman
and preacher, treats the whole matter of
preaching in a well-balanced and realistic
manner. The quality of his thinking is always
deeply spiritual, but at the same time he does
not lose sight of the practical. In the first
two chapters he emphasizes the need for us
to believe in preaching and to keep to the

THE PRINCETON SEMINARY BULLETIN

centralities. “No sustained ministry is
worthy which fails to do that” (p. 43). Then
in the next four chapters he outlines a strat-
egy by which the effectiveness of the pulpit
is assured : Work at it ; make it plain ; make
it practical ; glow over it. Then he concludes
by calling for preaching that is steeped in
prayer. “No amount of labour on central
things, no effort to make preaching plain and
practical, no study to learn how to glow over
it and grow in faith in its importance, would
have any sense in itself or hope of success,
if the preaching were not all drenched in
devotion” (p. 101).

Teachers of preaching will find here the
many musts of homiletical theory set forth
in a very convincing and pungent form and
will recommend to every student the reading
of this slim volume whose size belies its
worth.

Donald Macleod

This I Learned, by Eldred A. Ches-
ter (Pp. 78) ; In The Last Analysis, by
A. E. Kerr (Pp. 98) ; Protestant Faith
and Life, by Edward Cragg (Pp. 58).
The Saddlebag Series : Ryerson Press,
Toronto, 1958. $1.00.

In keeping with the publishers’ effort to
popularize digests and paperbacks, the Ryer-
son Press, Toronto, has begun a new and
promising series called Saddlebag Books.
These are not re-prints or condensations but
are fresh materials by outstanding authors
whose manuscripts were shorter than that
required for full-length books. Four of these
compact volumes have appeared : three by
Canadian ministers and one by Hugh T.
Kerr, professor at Princeton Theological
Seminary.

The first book consists of a series of re-
flections and reminiscences by Eldred A.
Chester, a retired clergyman who has a fine
mind and shows evidence of good reading
habits. These chapters will not have general
appeal because they are unavoidably pro-
vincial and too sketchy to provide the whole-
ness one wishes to find in an autobiographical
treatise.

The second, by Alexander E. Kerr, presi-
dent of Dalhousie University, Halifax, and
one of the outstanding ministers of the United

Church of Canada, is a series of sermons
preached on special occasions throughout the
Dominion. Dr. Kerr is an exceedingly able
preacher whose administrative duties have
never dimmed his imagination nor weakened
his grasp of the whole Gospel of God. Here
are six sermons upon great themes, such as
judgment, suffering, and salvation. They are
well-written and are products of a man who
knows not only the Bible but who is well
read in the classics as well as in contempo-
rary fiction.

The third, by Edward Cragg, minister of
the Eglinton United Church, Toronto, is a
discussion of Protestantism with a definitely
positive approach. In the course of nine short
chapters, Dr. Cragg deals effectively with
the implications and tenets of Protestantism
from historical and theological points of view.
Ministers will use this little book widely as
an authentic resource for study groups and
will feature it on the literature in the narthex.
The quality of this volume, along wdth the
other three, augurs well for a very helpful
Saddlebag Series.

Donald Macleod

Secrets of Self-Mastery, by Lowell
Russell Ditzen. Henry Holt and Com-
pany, New York, 1958. Pp. 169. $3.50.

Contemporary preachers know from ex-
perience that sermons which have to do with
the mastery and meaning of life receive an
eager hearing and a good response. The chief
reason for this is that such preaching en-
counters man’s most pressing problem and
the basic needs he brings to the church for
an answer.

Dr. Ditzen, who is minister of the Re-
formed Church in Bronxville, New York,
and the author of two earlier volumes of
sermons, explores in the course of twelve
chapters many of the problems of the hu-
man self in its complex tensions and relation-
ships. Then he proceeds to prescribe meth-
ods to counteract and solve these personal
difficulties. The end result is, as Norman
Vincent Peale indicates in the Preface, “an
excellent tool for helping other people.”

These chapters, wEich one presumes wrere
originally sermons, are interesting, bright,
pleasant, and thoroughly up-to-date in many
respects. The author is obviously a prodigious

THE PRINCETON SEMINARY BULLETIN

reader of contemporary fiction, poetry, and
biography. Indeed his references in number
and variety indicate an extraordinarily wide
range of interests and concerns. What is
more, his observations show a competent
grasp of the mood and temper of our times.

The main and painful weakness of this
book is that although it diagnoses our age

with a measure of skill, it has little to say
to it. On page 146 Alexander Miller is
quoted as saying, “The human dilemma calls
not for a resolve but for a rescue.” This is
indeed the message of the New Testament.
Our question therefore is : Why does so
much of our modern preaching leave it out?

Donald Macleod

John A. Mackay, Chairman, Editorial Committee
Hugh T. Kerr, Editor

Volume XV

Number 2

CONTENTS FOR JULY 1958

Editorial :

The Incredible Tale of History J. McDowell Richards

History and Meaning Hugh Thomson Kerr

The Atlanta Manifesto

Is the Incarnation a Symbol ? Robert E. Cushman

The Quest of the Historical Jesus Today James M. Robinson

The Unity of History Friedrich Gogarten

Reflections on Two Bibles Georges A. Barrois

The Resurrection of Man James J. Heller

Immortality or Life Hans Hofmann

Theological Table-Talk Hugh Thomson Kerr

The Church in the World E. G. Homrighausen

Book Reviews

Published quarterly by: Theology Today, P.O. Box 29, Princeton, N.J., U.S.A.
Subscription rates : United States, Canada, and Mexico, $3.00 per year, $5.00 for
2 years; the British Empire except Canada 15/- per year (British agent: B. H.
Blackwell, Ltd., Oxford, England) ; all other countries, $3.50 per year in U.S.
funds, $6.00 for 2 years; student rate, $2.00 per year.

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