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Soil scientists have long believed that the first printed work of V.V. Dokuchaev was his diploma thesis in 1871 “On alluvial sediments along the Kasna River of the Sychevsky district of the Smolensk province”, which he defended after graduating from St. Petersburg University, under the guidance of Professor P.A. Puzyrevsky. However, there is a little-known article written under the pseudonym of V. D-chaev, “Darwin's theory before the court of Holy Scripture as the oldest historical botanical and zoological monument”, published in 1869 in the spiritual journal “Strannik” (“Wanderer”), which was written by V.V. Dokuchaev shortly after graduating from the theological seminary. The first work of V. Dokuchaev is of interest due to the fact that it appeared in the transition period from Dokuchaev-theologian to Dokuchaev-naturalist. Analyzing the article, written on 52 pages, one can understand how seriously the young man approached this publication. According to the former seminarian, the Holy Scriptures are the main and most reliable source of information about the past. In formulating his attitude to Darwin's theory, he relies on the work of M.A. Sibirtsev and spiritual father Matveevsky, finding in them arguments in support of his point. In addition, Dokuchaev mentions and cites the publications of more than two dozen geologists, mostly foreign ones. However, it should be noted that most of the works he refers to were popular sources. Objections to Darwin on the basic aspects of evolutionary theory show the spiritual maturity of the future scientist. The manuscript is still a student's article, but it contains the analysis of the problem of time, which later became the basis of Dokuchaev's teaching about time as a factor of soil formation. Dokuchaev came to understand the law of love as a universal law of the commonwealth that rules the world, which in fact is the basis of the ecological perception of the world.

After Poland regained its independence in 1918, the Polish Roman Catholic Church needed to be reunited, so that thoroughly educated priests could be deployed to work in the newly established dioceses. The system of teaching had to be reorganized and this issue was fi­nally regulated by the 1925 Concordat which guaranteed the possi­bility of creating a seminary in each diocese. A special situation took place in Krakow, where in the 1920s, in addition to the existing dioc­esan seminary, the Częstochowa Seminary and the Silesian Seminary were located. The article outlines the circumstances in which the seats of these institutions were established outside home dioceses and draws attention to the cultural context of the events of that time, whose mate­rial reflection remains as the two modernist buildings preserved in the center of Krakow., Po odzyskaniu przez Polskę niepodległości w 1918 r. Kościół katolicki wymagał zespolenia, a w nowo powołanych diecezjach mieli pra­cować gruntownie wykształceni duchowni. Reorganizacji wymagał system nauczania, kwestia ta została ostatecznie uregulowana przez konkordat z 1925 r. gwarantujący możliwość utworzenia seminarium duchownego w każdej diecezji. Kraków znajdował się w szczególnej sytuacji, ponieważ w latach 20. XX w. obok istniejącego seminarium diecezjalnego założono tu dodatkowo Częstochowskie Seminarium Duchowne oraz Seminarium Śląskie. Artykuł nakreśla okoliczności powstania siedzib tych instytucji poza macierzystymi diecezjami oraz zwraca uwagę na kulturowy kontekst ówczesnych wydarzeń, których materialnym odbiciem są dziś dwa modernistyczne gmachy zachowa­ne w centrum Krakowa.

The article discusses one of the peculiarities of the Russian seminary versifying – the practice of borrowing from other poems. Based on the materials of printed editions and manuscripts of the Tver Theological Seminary, the author of the article shows that in the second half of the 18th century, when composing occasional poetry, seminarians regularly turned to borrowing from earlier school essays and gives examples of various borrowing methods. В статье рассматривается одна из особенностей русского семинарского стихотворства – практика заимствований из других стихотворений. На основе материалов печатных изданий и рукописей Тверской духовной семинарии (и дополнительно – Ярославской духовной семинарии) автор статьи показывает, что во второй половине XVIII века при сочинении окказиональной поэзии семинаристы регулярно обращались к заимствованию из более ранних школьных сочинений и приводит примеры различных методов заимствования.

Adoniram Judson’s life and work have long been the subject of popular and scholarly interest, but the intellectual and exegetical background for his Burmese Bible translation has not been closely studied. This background was the biblical studies movement in New England, which began in the early nineteenth century and flourished before declining and eventually disappearing by about 1870. The opposing New England orthodox Calvinist and liberal Unitarian schools were equally involved in the movement. Judson was an early product of Andover Theological Seminary, the center for orthodox Calvinism in New England. From 1816 to 1840 Judson translated the Bible into Burmese and his references to the scholarly works he used, along with the text-critical and interpretive decisions in his Bible translation, identify him as an ongoing participant in the New England biblical studies movement. This scholarly background helps us understand interpretive decisions in the Judson Bible, which is still the main Burmese version used by Protestants in Myanmar.

The original article was published with an incorrect version of footnote 3. The correct text appears below. 3The following conventions were followed in compiling the transcription and the translation. Square brackets indicate a lacuna of any length, parentheses the completion of an abbreviated text. Different type styles have been employed to indicate the different languages used in the document: Judeo-Arabic appears in roman type, Hebrew is underlined, and Aramaic is italicized. The text of the original article has been updated. Figures 1 and 2 should have been published in the above-mentioned article. The omitted figures and figure captions appear on the next pages. Figure 1. Jewish Theological Seminary ENA NS 13.34 recto. Image provided by The Library of The Jewish Theological Seminary. Figure 2. Jewish Theological Seminary ENA NS 13.34 verso. Image provided by The Library of The Jewish Theological Seminary.

The article focuses on the historiographic achievements of 20 priests from the Diocese of Kielce who have written their works in the last half century. The studied material covered about 800 historical works. The research areas which have been widely studied are related to the following subjects: the Polish religious culture, synods in the interwar period, the liturgy of the Order of the Holy Sepulchre and the Teutonic Order, press study. Local subjects under study refer to the history of the Diocese of Kielce: the clergy, religious life, the theological seminary, the history of parishes and monasteries, literature and pastoral work during World War II. The developing trends include research on historical book collections and archival fonds. In the diocesan historiography, a leading figure is Rev. Daniel Olszewski, the creator of the original trend of the Polish religious culture.

Going Deeper with New Testament Greek is an intermediate NT Greek grammar, written by well-known NT professors Andreas J. Köstenberger (Southeastern Baptist Theological Seminary), Benjamin L. Merkle (Southeastern Baptist Theological Seminary), and Robert L. Plummer (The Southern Baptist Theological Seminary). The book is aimed at the needs of both intermediate Greek students and teachers.Going Deeper with New Testament Greek: An IntermediateStudy of the Grammar and Syntax of the New Testament.By Andreas J. Köstenberger, Benjamin L. Merkle, and RobertL. Plummer. N ashville: B&H Academic, 2016, ix + 550pp.;ISBN 978-1-4336-7908-7; 49.99 USD.** The review received on 13.12.2016; approved for publication 20.12.2016., Going Deeper with New Testament Greek [Углубляясь в греческий язык Нового Завета] это учебник грамматики, предназначенный для среднего уровня студентов греческого языка, написан хорошо известными преподавателями Нового Завета: Андреасом Костенбергером (Юго-восточная Баптистская Богословская Семинария), Бенджамином Л. Меркле (Юго-восточная Баптистская Богословская Семинария), и Робертом Л. Пламмером (Южная Баптистская Богословская Семинария). Книга ориентирована как на нужды студентов, так и преподавателей.Going Deeper with New Testament Greek: An IntermediateStudy of the Grammar and Syntax of the New Testament.By Andreas J. Köstenberger, Benjamin L. Merkle, and RobertL. Plummer. N ashville: B&H Academic, 2016, ix + 550pp.;ISBN 978-1-4336-7908-7; 49.99 USD.** Резензия получена 13.12.2016; одобрена для публикации 20.12.2016.

In 2014, Lublin Theological Seminary celebrated its 300 anniversary. Throughout these three centuries, the Seminary was located in the Lublin district of Żmigrod. The material and financial basis for the functioning of the Seminary was provided by numerous foundations; in particular the funds dedicated by Jadwiga Niemyska. On the basis of this material foundation, Bishop of Cracow Kazimierz Łubienski erected the Seminary on 8 October 1714 and placed it in under the supervision of the Congregation of the Mission. The original erection documents perished. Yet, two official copies have been found in Cracow and Lublin. The Cracow copy is older, and hence it was used for the critical edition of the erection document.

This archival study examines the rhetorical theory and writing pedagogy of Austin Phelps, an accomplished nineteenth-century preacher and professor of sacred rhetoric at Andover Theological Seminary. In disclosing Phelps's contributions to nineteenth-century rhetorical theory and pedagogy at the first graduate seminary in the United States, this article highlights the ways that Phelps's melding of American transcendentalist thought and Christian orthodoxy enabled him to adapt nineteenth-century rhetorical theory and pedagogy in important ways. By demonstrating the extent to which Phelps's discussions of practical rhetorical wisdom and experiential preaching complicate documented trends in rhetorical education at American colleges during the nineteenth century, this research aims to bring out a layer of the curriculum that other histories of writing instruction during the nineteenth century have not thoroughly investigated.

The paper is related to the history of creation and development of the Novgorod Ecclesiastical Seminary and its library in the XVIII-th century оn the materials of the Russian State Archives of Ancient Documents (RSAAD) and other sources.

On royal physician Maciej of Blonie and his biographical-historical notes The edition of Avicenna’s works preserved in the Provincial Library at the Higher Theological Seminary of Franciscans in Krakow contains interesting, handwritten biographical notes. It can be said with a high degree of certainty that they were written by Maciej of Blonie, a physician to Kings Aleksander I Jagiellon and Sigismund I the Old. This is suggested by the dates of his studies at the University of Krakow, the subject matter of the notes, often devoted to Mazovia, his native region, and the content of the book itself. The discovered notes, spanning the period to 1506, make it possible to fill the gaps and details of our knowledge about Maciej’s early life – there is, among other things, the exact year of his birth given, the name and date of birth of his brother, the beginning year of his school education, the year he took holy orders of acolyte, and the years he went to Italy to study and came back to Poland after having obtained a PhD degree. The article attempts to examine a possible milieu of Maciej, contacts he established which could have influenced his career, especially students of Krakow University, who studied at the same time, people who lived in Italy during the same period as Maciej; there is also a question asked about his contacts with Jan Łaski. Attention was also paid to the nature of Maciej’s notes – they appear to be draft records, without a chronological order, with numerous cross-outs and insertions. Only seldom did he put down a daily date, and he used various ways to date events. All this invites a question about the place of these notes among other diaries of the period. The article is annexed by the edition of biographical-historical notes of the royal physician.

The worldwide church and the theological academy owe a great debt of gratitude to John A. Mackay, third president of Princeton Theological Seminary and founding editor of Theology Today. Missionary, theological educator, ecumenist, author – Mackay was by any set of criteria an extraordinary leader. This year marks the 125th anniversary of his birth and we take this opportunity to remember and give thanks for the man and his many important contributions to the worldwide church. Essays by James Moorhead and Darrell Guder explore key aspects of Mackay’s contribution and ongoing significance. In this editorial, I draw attention to his groundbreaking vision for theological journalism in the midst of a world undergoing profound upheaval. Writing a preface to a collection of essays in honor of his long-time editorial assistant and then editorial torchbearer, Hugh T. Kerr, Mackay reflected back on the founding of Theology Today in 1944 that ‘‘the hour had arrived to bring to birth a journal that would give relevancy and status across wide frontiers to the study of religious ultimates, to truths concerning God and man and their relationship. It was then and in that context that Theology Today came into being.’’ In the first editorial to appear in this journal, he set out his vision for Theology Today in four parts

This paper highlights the largely unacknowledged theoretical and pedagogical contributions of Austin Phelps, the accomplished nineteenth-century preacher and teacher of rhetoric, in two ways: First, it demonstrates that Phelps's methods of instruction depart from the documented trends in rhetorical education at American colleges during the mid-nineteenth century in that he endeavors to teach the sermon as a form of civic engagement. Second, it shows how Phelps's discussions of the unconscious in the process of composing and his insights into the role of emotion in the writing process anticipate aspects of the process movement in Composition Studies.

This article presents an overview of the Eastern Cuba Baptist Theological Seminary. The seminary was founded in the city of Santiago de Cuba, on October 10, 1949, by the Eastern Baptist Convention. The seminary exists to provide training for pastors in the Eastern Baptist Convention. The school offers a four-year program leading to a bachelor in theology degree. Economic resources are the primary need of the Eastern Cuba Baptist Theological Seminary. The seminary has been through many difficulties. Nevertheless, these days represent the best time in the seminary's history. This paper concludes the series about Christian Higher Education in Cuba with a summary of the research findings and recommendations.

Rovner Jay. The FGP-JTS Genizah Digitization Project : a progress report, with a description of the Jewish Theological Seminary of America Genizah holdings. In: Gazette du livre médiéval, n°49. Automne 2006. pp. 49-55.

W. LOYD ALLEN traces the one-hundred-year history of R & E in this introductory article of the Centennial Issue. During its early years (1904–1919), a veritable roll call of theological scholars were involved in the production of the journal—E.Y. Mullins, John R. Sampey, A.T. Robertson, among others. From 1920–1942, W.O. Carver served as managing editor and introduced many innovations to the journal. Carver was followed, from 1942–1982, by Ellis Fuller, Duke McCall, J.J. Owens, Frank Stagg, and E. Glenn Hinson. Allen analyses in detail the subject matters addressed in articles and issues during these years. The years 1982–1995 were fraught with controversy in Baptist life, but the journal thrived under the management of R. Alan Culpepper, Bill J. Leonard, and Charles Scalise. In 1990, the journal distanced itself from direct control by The Southern Baptist Theological Seminary, and in 1995, it came under the guidance of an editorial board comprised of representatives of a consortium of Baptist theological institutions. In 2004, the journal celebrates its 100th birthday, ready to move ahead into the challenges of the 21st century.

CHARLES LIEBMAN, one of the most distinguished social scientists of the Jewish people, died suddenly on September 3, 2003, in his sixtyninth year. Over the last forty years Liebman significantly shaped socialscience inquiry into both American and Israeli Jews and Judaism. He wrote and edited fourteen books and well over a hundred articles. Though this necrology will focus on his contributions to the study of American Jews, his impact was equally profound on the study of Israel and on comparative studies. Liebman was educated in New York and spent his last three years of high school in Israel at the Gymnasia Herzliya in Tel Aviv. He completed his B.A. in economics at the University of Miami and received his M.A. and Ph.D. degrees in political science from the University of Illinois. He began his academic career at the University of Pennsylvania in 1960 with an interest in suburban politics. But his interest in Jewish life led to a dramatic turn in his career when in 1963 he took a position at Yeshiva University. In 1969 he and his family moved to Israel, where he founded the department of political science at Bar-Ilan University, from which he retired in 2002. He continued to teach intermittently in the United States as a visiting professor at, among other institutions, Yale University, the University of Chicago, Brown University, and the Jewish Theological Seminary of America. Liebman became a pioneer in the study of American Jews and Judaism. He worked with Marshall Sklare, his senior colleague and teacher in this enterprise both at Yeshiva University and in establishing the field. In 1991, when the Journal of American Jewvish Hitory devoted a portion of an issue to his scholarship, he declared himself less a scholar of a particular discipline than simply one associated with "Jewish studies."'

This is a very personal article about the evolution of my learning affair with John Bunyan's The Pilgrim's Progress. On first meeting as a seventeen year old fresh out of the Missouri Ozarks I got nowhere with this "classic." Curiously help came not from a fellow Baptist pilgrim but from Thomas Merton. A visit to the Abbey of Gethsemani in 1960 inspired me to teach a course in Classics of Christian Devotion at The Southern Baptist Theological Seminary. Preparing to teach The Pilgrim's Progress led me to Bunyan's spiritual autobiography, Grace Abounding to the Chief of Sinners, where I was able to discover the rich Puritan stream of spirituality which sprang from the catholic mainstream and flowed into the Bunyan story. In the meantime, concurrent loss of hearing and loss of voice early in my teaching career enabled me to identify with Bunyan's experience of grace as a vulnerable God's gift of Godself in human vulnerability in ways never possible simply as a reader of classics.

SUMMARY As the rigors of the Soviet-era prohibitions in the post-Soviet archives were eased in the early 1990s, students of Russian-Jewish history in the former Soviet Union, as well as from abroad, have been using this opportunity to search for records of the Russian-Jewish past. The Jewish Archival Survey, a joint program of the Jewish Theological Seminary of America, the YIVO Institute for Jewish Research, and the Russian State University for the Humanities has been among the earliest initiatives in this field.

The pulpit may be the most influential platform of communication ever de signed. Certainly the sermon is among the strongest expressions of the verbal arts. However, preachers also run the risk of exhausting their congregations in a myriad of ways. Length is probably the best example. As the adage claims, "The mind can only absorb as much as the seat can endure." Harry Meserve was an effective preacher. He knew how to edit himself. Consequently, his message stuck, lingering as a mental echo. In fact, I first heard his name mentioned in the sermon preached at my ordination to the priesthood. The preacher was The Rev. Thomas O. Edmunds, a professor at Seabury-Western Theological Seminary. Tom's sermon included several long quotations from one of Dr. Meserve's which was published in an anthology, Sermons from an Ecumenical Pulpit. As an ordination present Tbm also gave me a year's subscription to the Journal of Religion and Health. Harry of course was the editor and eventually a very influential figure in my career. Harry Chamberlain Meserve died two years ago in Bar Harbor, Maine. He was 86 years old and his life was well-lived. He was a brilliant thinker, a superb writer and a wonderful human being. He was also a dear friend and a mentor to many, myself included. Dr. Meserve grew up in Massachusetts and graduated from Phillip's Academy Andover, Haverford College, and Harvard Divinity School. He received an honorary doctorate from Meadville Theologi cal Seminary and served several Unitarian churches during his sixty years of ministry. He was also the Director of Programs for the Academy of Religion and Mental Health and the founding editor of its quarterly, the Journal of Religion and Health. He encouraged a host of prominent people to contribute to the Journal, including Arnold Toynbee, Paul Tillich, Gordon Allport, Ira Progoff, Viktor Frankl, Rollo May, Kenneth B. Clark, Ramsey Clark, and Seward Hiltner.

In 1650 the distinguished church historian Archbishop James Ussher of Ireland announced his meticulously calculated time of the Creation: early Saturday evening, 22 October 4004 B.C.E., a date immortalized in the margins of countless Bibles for nearly three centuries. Among evangelical Protestants who believed in the inerrancy of Scripture this date came to mark the beginning of human history. For some believers it remained a landmark until the late twentieth century; others abandoned it as early as the 1860s. Among American evangelicals no one played a more important role in discrediting Ussher's chronology than William Henry Green, an Old Testament scholar at Princeton Theological Seminary. One of Green's Princeton colleagues called his demonstration of Ussher's fallacy “the most important biblical discovery of our time.” In some ways it was, although its full impact did not come until the second half of the twentieth century.

Based on the extracts of 4 letters in the Spirit of Missions quoted from the New York Journal of Commerce, the author has already reported on the teaching of English by Henry Wood, and pointed out his great contribution to the history of both Christianity and English studies in Japan.The present paper deals mainly with the study of 3 out of the 4 letters in the New York Journal of Commerce, for which Henry Wood acted as a correspondent during his service on the U. S. Ship Powhatan. He also sent many letters on other subjects. The 3 letters concerned here contained important information unquoted in the Spirit of Missions. Some examples are as follows. Each of the 3 letters was headed “MY SCHOOL AND (MY) SCHOLARS IN JAPAN.” With no knowledge of Dutch or Japanese, Wood utilized some English-Dutch dictionaries and one or two Dutch-Japanese dictionaries, and also used the primitive language-the language of signs-to define particular words. He was confident that the Japanese were hopeful for Christianity, and that the method of conducting them to Christianity, under its prohibition, would be by teaching them English.Henry Wood was born on April 10, 1796, in Louden, NH. He received a Master of Arts degree from Dartmouth College in 1822, and was a tutor at Dartmouth College in 1822-23. After studying divinity at Princeton Theological Seminary for about one year in 1823-24, he was a senior tutor of Latin and Greek at Hampden-Sydney College in 1824-25. He was ordained in the Congregational Church in 1826 and in the Presbyterian Church before 1856. He was U. S. Consul at Beirut, Syria from 1853-56. He was commissioned Chaplain of U. S. Navy on September 11, 1856. He was on the U. S. Ship Powhatan in the Chinese and Japanese seas in 1858-60. In 1858 he sent two letters to the authority of the Reformed Dutch Church of the United States, appealing to establish its mission at Nagasaki. He taught English to the Japanese at Nagasaki in 1858 and on the Powhatan in 1860. He was stationed at the Naval Asylum in Philadelphia in 1863. He died in Philadelphia on October 9, 1873.

Reviews the broadside collection published by the Jewish Theological Seminary on microfilm, provides highlights from the collection, and evaluates the organization, cataloging, and indexing of the material. The Nature of Broadsides Broadsides are single sheets of paper printed on one side for distribution on the streets or in public meeting-places. They cover "many different forms of popular street literature-handbills, proclamations, advertisements, religious documents, as well as ballads and songs" (Shepard, 1962, p. 23). This description applies to Jewish broadsides equally well, as is attested by the extensive broadside collection of the Jewish Theological Seminary Library, part of which has recently been made available on microfilm. Perhaps the most remarkable thing about broadsides is that they have been preserved at all, since they had "no pretensions to permanence" (ibid.). They address events or issues of immediate concern and are meant to be discarded after having been read or circulated. Yet many broadsides have survived, and they provide important information about the social, religious, and cultural lives of the communities which produced them. Thus they serve as important sources for social and literary historians. Several examples of books of Judaic interest which are based on broadsides are: 'Am mekadeshe shevi'i (1986), on the struggle for Sabbath observance in PetabTikvah, Israel; Herzog, Conflict of Symbols (1987), a sociological analysis of Israeli election campaigns based on campaign posters; and Kluger, Min ha~makor (1977-1987), which includes broadsides produced by the Jerusalem ultra-Orthodox community between 1840 and 1940. Reviewed by: Barry Walfish University of Toronto Library Toronto, Canada

This essay addresses the pioneering biblical scholarship of Archibald Alexander (1772–1851), the founding father of Princeton Theological Seminary, in the contexts of biblical criticism and the academic Bible that were being discussed and created at German universities. Alexander was among the first nineteenth-century American Presbyterian professors to interact with innovative research emerging from Europe, especially the work of Johann David Michaelis (1717–1791). He is worthy of research attention for establishing a central position for Princeton Theological Seminary in the field of biblical studies, as well as for interacting with the creators of the Enlightenment Bible while defending Calvinist theology and epistemology.

Charanis states that of the materials available to the history student at Rutgers University in New Brunswick, that in the field of medieval history, both Greek and Latin, is among the richest. This is largely because of the extensive holdings of the New Brunswick Theological Seminary and the important acquisitions which the Rutgers University Library has made.

The first American missionary to Burma, Adoniram Judson was born on August 9, 1788 in Malden, Massachusetts. Adoniram demonstrated remarkable abilities even while very young. His mother taught him to read in one week when he was only 3 years old. When he was 10 he learned navigation from a retired sea captain; and he could read classical Greek by the time he was 12. Keywords: Judson, Adoniram (1788–1850); andover theological seminary; outpouring of spiritual interest; reaching people with the gospel

(ProQuest: ... denotes non-US-ASCII text omitted.)The Oxford Movement: Europe and the Wider World, 1830-1930 . Edited by Stewart J. Brown and Peter B. Nockles . Cambridge : Cambridge University Press , 2012. xii + 273 pp. $99.00 cloth.Book Reviews and NotesThe Oxford Movement: Europe and the Wider World, 1830-1930 is a collection of essays by a group of international scholars examining the impact of the catholic revival within Anglicanism. Its origin was an Oxford conference in September of 2008. In a way the volume is a successor to the 1933 volume Northern Catholicism edited by N. P. Williams. But whereas the earlier volume had many foci (theology, aesthetics, the moral life, spirituality, and so forth) this volume is rigorously historical, and much more international in scope.The essays are divided into three sections: "Prelude," "Beyond England: The Oxford Movement in Britain, the Empire, and the United States," and "The Oxford Movement and Continental Europe." The prelude is a fine essay by Peter B. Nockles exploring the culture of Oxford's Oriel College, where the movement had its birth. A number of the essays in section 2 attempt to cast new light on their subjects by picking them up by a new handle. Thus Stewart J. Brown suggests that the Catholic revival had some of its greatest influences not on the Scottish Episcopal Church but on the Presbyterian Church of Scotland. The "Scoto-Catholic Movement" led to liturgical and devotional changes and to an emphasis on the catholic nature of that church. In Rowan Strong's essay on the Jerusalem bishopric controversy (in which it was proposed that the English church and the Prussian church sponsor a bishop in Jerusalem), he does not focus on John Henry Newman's well known criticism of the project but on Henry Edward Manning, who was much more positive, seeing it as a way of extending Anglicanism into the world. Nockles attempts the same change of handles in treating the Oxford Movement in America. Rather than focusing on American Episcopal sources he taps English observations of American events, and the correspondence of James McMaster, one of the country's Roman Catholic converts. He provides some fresh insights, particularly from the correspondence of John Henry Newman. Unfortunately this approach leads to some factual errors (Isaac Hecker was never a student at the General Theological Seminary), glaring omissions (such as the pro-Tractarian bishop of New York, Benjamin Tredwell Onderdonk), and questionable claims such as that the American Episcopal Church never had a strong evangelical component. …

The "New Religious Consciousness" which Solovyov inspired in large part and to which Rozanov, Berdyaev and Vysheslavtsev belong, is admirably described in an article of that title written by leading American specialist on Russian philosophy James P. Scanlan. The period between 1905 and 1907 when Berdyaev was most closely associated with the Merezhkovsky-led Religious Philosophical Meetings presents a motley picture of Berdyaev's vacillating espousal now of monist views, now of dualist ones. Dmitri Sergeyevich Merezhkovsky led the Religious-Philosophical Meetings. These first public meetings took place between 1901 and 1903 and were attended by the leading religiously-interested philosophers, intellectuals and artists of the period and the intellectuals of the St. Petersburg clergy, many professors of the St. Petersburg Theological Seminary. The meetings passed under the aegis of Merezhkovsky's version of a revamping of Russian Christianity: the resolution of the conflict between paganism and Christianity.Keywords: Berdyaev; Christianity; Merezhkovsky; Rozanov; Russian philosophy; Vysheslavtsev

Shcherbina was the most eminent of the zemstvo statisticians in the Russian Empire; his work served as a prototype in the field, and Lenin used his data. As an emigre professor in Prague, he published a history of statistics.

In a recent article, I addressed a number of questions pertaining to the origin and structure of the seder beriyot, a minor genre of Byzantineperiod piyyut} According to the Palestinian rite, the seder beriyot is to be recited on Yom Kippur, before the recitation of the seder avoda (and the immediately preceding reshut). Thematically, the seder beriyot is concerned with the very early stages of Creation, including the pre-existence of God, the Torah, etc. Following the publication of this article, my colleague Prof. Menahem Schmelzer called my attention to a Genizah manuscript in the collection of the Library of the Jewish Theological Seminary that sheds further light on the seder beriyot. In the following, I present those texts contained in the manuscript that are relevant to my subject, along with an analysis of their implications for the proper understanding of the genre.

In 1932, Dwight Goddard introduced a collection of Mahayana Buddhist texts translated from the Chinese. This collection, entitled A Buddhist Bible, has helped introduce many Americans to Mahayana. The publication of the texts marked the end of a fascinat- ing journey on the part of Goddard from engineer, to Christian mis- sionary and minister, to student, to practitioner of Zen Buddhism. The best record of this journey is Goddard's own writings. A serious obstacle to gaining familiarity with Mahayana Buddhism in the West has been the complexity and quantity of Buddhist Scriptures. As a consequence, Westerners are much more familiar with the Pali texts of the Theravada tradition since they are fewer, are better ordered, and have been systematically translated by the Pali Text Society in London. Nevertheless, in 1932, Dwight Goddard introduced a seminal collection of Mahayana texts translated from the Chinese entitled A Buddhist Bible that has helped introduce many Americans-including the Beat Generation through writer Jack Kerouac-to Mahayana. Now, sixty-three years later, Beacon Press has reissued the book with a foreword and a bibliography, both of which I put together after researching Dwight Goddard's life. Goddard was an engineer but, after the death of his wife, entered Hart- ford Theological Seminary in 1891 at the age of twenty-nine. He was or- dained in 1894 and was sent to China as a Congregational missionary. There

During his life, the Rev. Dr. Orlando E. Costas made significant contributions to the literature of missiology and theology. Though he was only 45 years old at the time of his death, he personally authored over 100 books and articles, and made over thirty contributions (e.g., chapters, articles, prologues) to the books of other people from around the world. His own interests were varied, but centered mostly on mission, evangelism, and Latin America. This bibliography is an attempt to collect and record his writings, all in one place. It is offered as a tribute to his life and ministry. Wherever possible, searching aids have been included. Examples are the Library of Congress cataloguing numbers (for most of the books) and the Reigner Recording Library Catalog numbers (for the sound recordings at the Union Theological Seminary, Richmond, Virginia).

South Africa's most prolific and influential historian still awaits a biographer. Such brief biographical sketches of his life as do exist say little about his career before he began work in the Cape archives in the late 1870s. Given the views he espoused in his later writings, it is at first surprising to find that he spent over five years at the Lovedale Seminary outside Alice in the eastern cape working closely with missionaries and Africans. An examination of this period of his life throws light on his historiographical career as a whole and reveals new complexities in his character.In the early 1870s Lovedale was the most influential institution of its kind in South Africa. A non-sectarian, non-denominational Christian school and a theological seminary, it had been founded by Scottish Presbyterian missionaries in 1841. It was rejuvenated under the leadership of Dr. James Stewart--missionary, medical doctor, explorer--who came to it as teacher in 1867 and took over as its second principal in 1870. Stewart emphasized the importance of “industrial” activities, including printing and bookbinding, and greatly enlarged Lovedale's intake of students. Drawing Africans not only from the eastern Cape but increasingly also from farther afield, the school grew from 92 pupils in 1870 to 336 in 1873 and 460 in 1876.In mid-1872 Stewart needed someone who could both teach and supervise the printing works. George McCall Theal met these requirements. He had taught at a small elementary school at Knysna in the late 1850s, then from 1867 in the public undenominational school at King William's Town, later to be known as Dale College.

In the Berg Collection of the New York Public Library, there is an exchange of letters, one letter each, between Frederic M. Bird, then the rector of Trinity Episcopal Church, Iowa City, Iowa, and Matthew Arnold concerning Literature and Dogma (1871-73).' As a reader will easily see, the letters, written in 1878, are important in themselves for what they say about the influence of Arnold's bestknown and most comprehensive religious work. Bird makes clear the great impact that the book has had on him, one that he was passing on to his congregation, many of whom were students at the State University of Iowa, and he gives an effective account of the deeply felt religious concerns of the times. Arnold, in turn, shows his gratification in having been read so perceptively by an intelligent, accomplished clergyman and makes valuable comment on current religious reformers like Dr. Frederic William Farrar. One sees in Arnold's letter the kind of influence that he had hoped to have on his readers.2 Bird, already a man of achievement, was to become even more distinguished. Born in Philadelphia in 1838, he was the son of the well-known Robert Montgomery Bird, playwright, novelist, editor, and physician. After being educated at the University of Pennsylvania, the Hartwick (New York) Lutheran Theological Seminary, and the Union Theological Seminary (New York City), he was ordained to the Lutheran ministry in 1861 and to the Episcopal in 1869. Apparently a man physically and intellectually restless, after several offices in the Lutheran Church, he was the Episcopal rector at Spotswood, New Jersey; Indianapolis; Hightstown, New Jersey; and Iowa City and Waterloo, Iowa. From 1881 to 1886, he was chaplain and professor of psychology, Christian evidences, and rhetoric at Lehigh University, South Bethlehem, Pennsylvania. A renowned hymnologist, he published Hymns for the Use of the Evangelical Lutheran Church with Dr. B. M.

Between May 1630, when he posted an original of the Magna Carta to Sir Robert Cotton ("I have closed King John in a box and sent him away"),1 and February 1642, when he lost his seat in the Long Parliament and thereafter his fortune by committing to print his own book of speeches, Sir Edward Dering, Bart., 15991644, amassed a great collection of books, manuscripts, and legal documents. This collection has been dispersed.2 A hint of its original value remains in the Folger Shakespeare Library, MS V.b. 297, a catalog of Dering's books compiled circa 1635-1642, which consists of eighteen leaves, not in order, listing hundreds of volumes, most of them on religious subjects. This manuscript, autograph in part, gives the date, place of publication, cost, location by classis and volume number, and, usually, the size of each volume. Dering and his scribe were conservative catalogers, generally including only information that could be obtained by perusing the item. I should like to concentrate on an exception to this policy. On folio 17v, call number 49.21 (i.e., vol. 21 in classis 49) refers to fourteen quarto pamphlets bound together, for which Dering paid seven shillings. The first item in this volume, whose contents Dering's scribe has entered in the catalog, is De emendatione Ecclesiae [libellus], by Petrus de Aliaco, Cardinaliso Cameracensis [Valentin Curio, Basle, 1525], undated in the catalog. The last title in the volume, an edition of Abraham Ortell's Deorum dearumque capita e veteribus numismatibus, dated Antwerp, 1612, is the only nontheological item, except insofar as it provides accounts of divinities represented on coins. Twelve of the pamphlets deal with current affairs in the church of Archbishop Laud, whom Dering vigorously opposed. The place and date of publication of eleven of these, including Milton's Animadversions upon the Remonstrants Defence against Smectymnnuus, are correctly given as London, 1641. The remaining item, the seventh pamphlet in the volume, is identified as "Mr. Milton: the plott discovered. London 1640." Mrs. Laetitia Yeandle, Curator of Manuscripts at the Folger, first showed me this item; and the Columbia edition of Milton's works, which lists The Plot Discovered among the prose works erroneously ascribed to Milton, led me to a letter in the London TLS, dated October 24, 1936, and headed "Milton's Library."3 In this letter, Mr. Kenneth W. Cameron announced his discovery of eleven tracts bound in one volume in the rare book room of the General Theological Seminary, Chelsea Square, New York City. Claiming to have found an unrecorded Milton

During my star at Yale, under a research scholarship of the Fonds national suisse de la Recherche scientifique, I had the opportunity to visit several American collections of cuneiform texts. Among the many hundreds of texts which I examined, I copied a certain number for eventual publiciation. A first group of thirteen texts is given here.1 For their kind permission to publish texts in their custody, I wish to express my sincere thanks to AIiss Joan Lines, of the Metropolitan Museum of Art in New York, and to Professors M. Bailey, Hartford Theological Seminary; W. B. Baker, Chairman of the Museum Committee, Emory University, Georgia; C. H. Kraeling, Director of the Oriental Institute, Chicago; R. H. Pfeiffer, Harvard Semitic Museum; and F. J. Stephens, Yale Babylonian Collection. I had the privilege of discussing these texts, in whole or in part, with V. E. Crawford, I. J. Gelb, A. Goetze, Th. Jacobsen, S. N. Kramer, B. Landsberger, and F. J. Stephens. It is a most pleasant task to acknowledge here their fruitful co-operation.

(A) University of Illinois (Urbana, Ill.) Oriental Museum No. 1059. Measurements were not taken. The text was copied by me a number of years ago and is here published with the permission of its owners, to whom public thanks are due for their generous cooperation. (B) Hartford Theological Seminary (Hartford, Conn.) No. 2. 62 x 128 mm. The text was copied by Dr. V. E. Crawford and his copy is included

In the summer of 1843 there called at the plain and obscure study of a young man in Berlin two visitors from America. They were a committee in search of a professor of theology in the German Reformed Theological Seminary, in Mercers-burg, Pennsylvania. They had consulted Tholuck, Julius Müller, and Neander, as to the most fitting man for the position. All pointed to young Schaff. The delegates visited him to make the offer in person. Though only twenty-four years old, he had given strong proof of his ecumenical quality. A native of Switzerland, he had gone to Tübingen and Halle for his initial theological studies; had been drawn later to Berlin to complete them, under that “last of the Church Fathers,” Neander; and had made an iter academicum to Italy. He was now entering upon his duties as an academic teacher in the University of Berlin. He accepted the call to America. But he was not to leave the Old World without giving still further proof of that intense cosmopolitan spirit which grew with his years and expanding knowledge. The young Teuton was already eager to learn of Anglo-Saxon theology. It was a prophecy of his later unifying power.

It is little more than a year ago that the Biblical World published an account of Dr. J. Rendel Harris' remarkable discovery of the Odes of Solomon-the first notice of the subject to appear in an American journal.' In the same summer there appeared another publication of a "find" that in some respects resembles those anonymous Odes. In the first volume of a work called Documents of Jewish Sectaries," Dr. Schechter, the distinguished scholar and president of the Jewish Theological Seminary in New York, has published some manuscripts which he entitles (provisionally) Fragments of a Zadokite Work. The caption is not very illuminating, but the subject-matter must at once claim our interest when we learn that these ancient manuscripts, found in the Genizah, or storeroom for disused books, of the old Jewish Synagogue in Cairo,3 reveal to us the remains of a Jewish sect dating from before the beginning of the Christian era, leaving hardly any, more probably, no traces of its existence, except such as are now recovered in these musty leaves. These Jewish documents offer very different material from the Odes of Solomon. The latter are poetic and mystic effusions of a very high order; they can still be read with spiritual profit, and are worthy representatives of the "psalms and hymns and spiritual songs " of the early church. No such literary charm attaches to the later discovery from the Genizah; it contains an obscure, intentionally mystified account of the history of the sect, in the style that is termed in Jewish literature Haggada, and a very poor specimen at that, along with the peculiar code of the body, the

∗Funds for the collection of materials upon the basis of which this article is written were received through the Y. M. C. A. College from the Laura Spelman Rockefeller Memorial. I am indebted for suggestions and criticisms to my teachers in the Department of Sociology of the University of Chicago, to my former students and research assistants in the Chicago Y. M. C. A. College, and to my colleague, Dr. A. E. Holt of The Chicago Theological Seminary.

An obvious drawback of academic life is that titles tend to obscure persons; and when, as with our colleague Henry Carter Adams, the man dwarfs the title, liability to misjudge or overlook becomes serious. Not till too late, death prompting inquiry or reflection, do we grow aware of the true reasons for the magnitude of our gain and loss. Even so, when we attempt a fit Memorial, the Odyssey of the spirit is all too apt to evade our tardy heed. The career of Professor Adams furnishes a typical case in point. Henry Carter Adams was born at Davenport, Iowa, December 3I, i85I. He came of old New England stock; his forebears had made the great adventure over sea in i623. His mother, Elizabeth Douglass, and his father, Ephraim Adams, were a likeminded pair, representative of the soundest traditions of New England character and nurture. Ephraim Adams, one of a small band of missionaries from Andover Theological Seminary who forsook everything for Christ's sake, arrived on the open prairies of Iowa in I842-the goal of three weeks' hard journey from Albany, New York. Their mission it was to kindle and tend the torch, not merely of religion, but also of education, among the far-flung pioneers. Consequently, it is impossible to understand why Henry Adams was what he was, became what he became, unless one can evoke sympathetic appreciation of the temper which determined his upbringing. For example, it may well astonish us to learn that his nineteenth birthday was but a few months off ere he received his first formal instruction. The reasons thereof may astonish us even more. The child had been sickly always, physicians informing the parents that he could not survive the age of fourteen. The " open prairies" proved his physical salvation. Given a cayuse

Walter Sydney Adams was born on 20 December 1876, in the village of Kessab near Antioch in Northern Syria, then a province of the Turkish Empire. His father and mother, Lucien and Nancy Adams, were missionaries under the American Board of Commissioners for Foreign Missions with headquarters in Boston. They were both college graduates—Lucien of Dartmouth College and Andover Theological Seminary, Nancy of Mount Holyoke College. Walter was the youngest of the family. In the village in which he lived there were no schools except one for Mohammedan children and one for Armenians, so he received his earliest training in the elements of arithmetic, grammar and geography from his mother. For books he had his father’s library which, apart from theological books, consisted largely of histories and classical text books and treatises. At the age of six he knew more of the history of Athens and Rome, and of the campaigns of Alexander the Great and Hannibal than of the rise and development of the United States. In 1885, when Adams was eight years old, he moved with the family to the United States and settled in the village of Derry, New Hampshire, his father’s old home.