[136] M. S. Fletcher: "The Psychology of the New Testament," p. 245.

[137] "The Realm of Ends," p. 387.

[138] The hermit saints, from this modern standpoint, would not deserve to be called religious at all, as witness this remark of Ames: "If religion is participation in the ideal values of the social consciousness, then those who do not share in this consciousness are non-religious."—"Psychology of Religious Experiences," p. 356.

[139] See J. H. Williams: "The Mountain That Was 'God,'" pp. 40, 113.

[140] "Varieties," p. 517.

[141] "Varieties," p. 506.

[142] "Varieties," p. 459.

[143] "Varieties," p. 516.

[144] See Höffding: "Philosophy of Religion," p. 99.

[145] "A Scientist's Confession of Faith," by E. L. Gregory, 1898, p. 21.

[146] "The Christ of History and of Experience," p. 166.

[147] H. Wheeler Robinson: "The Christian Doctrine of Man," 1911, p. 322.

[148] P. C. Simpson: "The Fact of Christ," pp. 130, 131.

[149] "The Will to Believe," p. 213.

[150] "The Will to Believe," p. 134.

[151] For fuller discussion of this movement, the writer may refer to his article, "Pragmatism, Humanism and Religion," in the Princeton Theological Review, October, 1908.

[152] "Life and Consciousness," Hibbert Journal, October, 1911, p. 34.

[153] "Life and Consciousness," p. 43.

[154] "L'Évolution Créatrice," 7th ed., 1911, p. iv.; E. T., "Creative Evolution," 1911, p. xii.

[155] "L'Évolution Créatrice," 7th ed., 1911, p. iv.; E. T., "Creative Evolution," 1911, p. 384; E. T., p. 355.

[156] "L'Évolution Créatrice," 7th ed., 1911, p. iv.; E. T., "Creative Evolution," 1911, pp. 82 ff.; E. T., pp. 75 ff.

[157] See Edouard Le Roy: "The New Philosophy of Henri Bergson," E. T., pp. 224 f.

[158] "L'Évolution Créatrice," p. 112; E. T., p. 102.

[159] "L'Évolution Créatrice," p. 112; E. T., pp. 200 f.; E. T., pp. 184 f.

[160] Hibbert Journal, October, 1911, p. 41.

[161] "L'Évolution Créatrice," p. 289; E. T., p. 267.

[162] F. von Hügel: "Eternal Life," p. 301.

[163] "Der Wahrheitsgehalt der Religion," 3d ed., 1912, p. 36; E. T., "The Truth of Religion," 1913, p. 52.

[164] "Main Currents of Modern Thought," p. 78.

[165] "Der Wahrheitsgehalt der Religion," p. 121; E. T., "The Truth of Religion," p. 176.

[166] "Der Wahrheitsgehalt der Religion," p. 295; E. T., p. 425.

[167] "Der Wahrheitsgehalt der Religion," p. 299; E. T., p. 430.

[168] "Der Wahrheitsgehalt der Religion," p. 303; E. T., pp. 435 f.

[169] "Können wir noch Christen sein?" 1911, p. 236; E. T., "Can We Still Be Christians?" p. 218.

[170] "Können wir noch Christen sein?" 1911, p. 154; E. T., p. 143.

[171] "Können wir noch Christen sein?" 1911, p. 129; E. T., p. 120.

[172] "Können wir noch Christen sein?" 1911, p. 186; E. T., p. 172.

[173] "Können wir noch Christen sein?" 1911, p. 28; E. T., p. 27.

[174] "Können wir noch Christen sein?" 1911, p. 167; E. T., p. 155.

[175] "Der Wahrheitsgehalt der Religion," p. 370; E. T., p. 527.

[176] "Können wir noch Christen sein?" p. 37; E. T., pp. 34 f.

[177] Eucken's neglect of the experiential standpoint is a common complaint among his critics. See M. Booth: "R. Eucken: His Philosophy and Influence," p. 199.

[178] "The Truth of Religion," p. 577. The German, p. 404, is less emphatic.

[179] "L'Évolution Créatrice," p. 294; E. T., p. 271.

[180] "The Realm of Ends," 1911, p. 223.

[181] "The Realm of Ends," p. 224.

[182] "The Realm of Ends," p. 436.

[183] "The Realm of Ends," p. 241.

[184] "The Realm of Ends," pp. 229 f.

[185] "The Realm of Ends," pp. 214 f.

[186] "The Realm of Ends," p. 423.

[187] "The Realm of Ends," p. 442.

[188] "The Realm of Ends," p. 411.

[189] "The Realm of Ends,", p. 389.

[190] "The Realm of Ends," p. 428.

[192] "The Realm of Ends," pp. 409 f.

[192] "The Realm of Ends," p. 204.

[193] "The Realm of Ends," p. 213.

[194] "The Realm of Ends," p. 245.

[195] "The Realm of Ends," p. 455.

[196] "The Problem of Christianity," I, p. 11.

[197] "The Problem of Christianity," I, pp. xvii. f.

[198] "The Problem of Christianity," I, p. 98.

[199] "William James and Other Essays," pp. 140 f.

[200] "William James and Other Essays," p. 155.

[201] "The Problem of Christianity," I, p. 120.

[202] "The Problem of Christianity," I, p. 370.

[203] "The Problem of Christianity," I, p. 390.

[204] "The Problem of Christianity," I, p. xxxviii.

[205] H. Rashdall in Mind, N. S. 91 (July, 1914), p. 411.

[206] "The Problem of Christianity," I, p. 353.

[207] "The Problem of Christianity," I, p. 185.

[208] "The Problem of Christianity," I, p. xxiii.

[209] "The Problem of Christianity," I, p. 418.

[210] "The Problem of Christianity," I, p. 415.

[211] "The Problem of Christianity," I, p. 419.

[212] "The Problem of Christianity," I, p. 409.

[213] "The Problem of Christianity," II, p. 296.

[214] The New World, Vol. V, 1896, p. 416.

[215] "The Epistles of John," p. 75.

[216] J. Warschauer: American Journal of Theology, July, 1912, p. 336.

[217] "Primitive Christianity and Its Non-Jewish Sources," 1913, pp. 17, 18. Principle (3) is quoted from Cheyne.

[218] "Apol.," I, 21.

[219] "Contra Cels.," I, 37.

[220] "Apol.," I, 33.

[221] "Contra Cels.," I, 37.

[222] "Primitive Christianity," pp. 294, 295. Clemen would himself trace the idea of the Virgin Birth to a passage in Philo ("De. Cher." 13 f.) in which the wives of the Patriarchs represent virtues (p. 297).

[223] "Primitive Christianity," p. 37.

[224] "Primitive Christianity," p. 292.

[225] "Die Jungfrauengeburt," 1906, p. 31.

[226] "Die wunderbare Geburt des Heilandes," 1909, p. 41.

[227] See Deissmann: "Light from the Ancient East," p. 371.

[228] "Kyrios Christos," 1913, p. 119.

[229] "Kyrios Christos," p. 92.

[230] "Kyrios Christos," p. 302.

[231] "Kyrios Christos," p. 113.

[232] "Light from the Ancient East," p. 346.

[233] "Les Religions Orientales dans le Paganisme Romain," 2d ed., 1909, p. 17; E. T., "The Oriental Religions in Roman Paganism," 1911, p. 11.

[234] "Les Religions Orientales dans le Paganisme Romain," 2d ed., p. 308; E. T., p. 208.

[235] "Conflict of Christianity with Heathenism," p. 33.

[236] "St. Paul and the Mystery Religions," 1913, pp. 229 ff.

[237] "Die Hellenistische Mysterienreligionen," 1910, p. 51.

[238] "Primitive Christianity," p. 242.

[239] "Historical Trustworthiness of the Book of Acts," Hibbert Journal, October, 1913, pp. 146, 147.

[240] "Hibbert Lectures," 1888, p. 299.

[241] Kennedy: "St. Paul and the Mystery Religions," p. 283.

[242] Kennedy: "St. Paul and the Mystery Religions," quoted, p. 279.

[243] Bousset: "Kyrios Christos," p. 148.

[244] "Die Hellenistische Mysterienreligionen," p. 58. (Afterward referred to for convenience as "H. M. R.")

[245] "H. M. R.," p. 209.

[246] Reitzenstein: "Poimandres: Studien zur griechisch-ägyptischen und frühchristlichen Literatur," 1904, p. 18.

[247] Reitzenstein: "Poimandres: Studien zur griechisch-ägyptischen und frühchristlichen Literatur," 1904, p. 20.

[248] Reitzenstein: "Poimandres," p. 21.

[249] "H. M. R.," p. 140.

[250] "Date of the Acts and of the Synoptic Gospels," p. 61 n. Kennedy believes that the vocabulary of Paul is to be explained from the Old Testament, while much of it was current among the mystery brotherhoods (Op. cit., p. 198). Bousset acknowledges that Paul's terminology may perhaps in part be derived from the Old Testament, which would be the most natural source of his use of pneuma instead of nous to describe the spiritual part of man, and of the opposition in words between pneuma and sarx (Op. cit., p. 141, note 2). Clemen ("Der Einfluss der Mysterienreligionen auf das älteste Christentums," 1913, p. 61) says that "looked at broadly, Paul remains in verbal and much more in actual relationships untouched by the mystery religions."

[251] J. M. Creed: "The Hermetic Writings," Journal of Theological Studies, July, 1914, p. 529.

[252] Art. "Hermes Trismegistus," Encycl. Britt., 10th ed. For a history of the evolution of opinion, see G. R. S. Mead: "Thrice-Greatest Hermes," 1906, Vol. I, pp. 17 ff.

[253] For the Greek text of both passages see "Poimandres," pp. 11, 12; and for the translation see Mead: Op. cit., ii, pp. 3, 4, and Lightfoot: "Apostolic Fathers," p. 421.

[254] "Poimandres," p. 12.

[255] "Poimandres," pp. 13, 32.

[256] "Poimandres," p. 33.

[257] "The Religious Experience of the Roman People," 1911, pp. 466, 467.

[258] Dr. Charles W. Eliot as reported in the press.

[259] "Luke the Physician," p. 262.

[260] "St. Paul and Christianity," 1913, p. viii.

[261] Contemporary Review, August, 1913, p. 198.

[262] Arthur Wright: "Some New Testament Problems," pp. 88, 89.

[263] Dawson Walker: "The Gift of Tongues," 1906, p. 181.

[264] "Horæ Synopticæ," 2d ed., 1909, p. 188.

[265] "Pauline Studies," p. 199.

[266] "Beiträge zur Einl. in das N. T.": I. "Lukas der Arzt," 1906; II. "Sprüche und Reden Jesu," 1907; III. "Die Apostelgeschichte," 1908; IV. "Neue Untersuchungen zur Apostelgeschichte und zur Abfassungszeit des Synoptischen Evangelien," 1911. For convenience these will be alluded to as I, II, III, and IV, in connection with the English translation.

[267] IV, p. 35; "Date of the Acts and of the Synoptic Gospels," p. 49.

[268] IV, p. 62; E. T., p. 88.

[269] "The Gospels as Historical Documents," Pt. II, 1909, p. 242.

[270] "Die Abfassungszeit des lukanischen Geschichtswerkes," 1911.

[271] J. Moffatt: "Historical New Testament," p. 414, note 4. It is noticeable that Moffatt now favours the Lukan authorship, "put practically beyond doubt by the exhaustive researches of Hawkins and Harnack" ("Introduction to New Testament," p. 295), while advocating a date later than Josephus' "Antiquities" (pp. 29 f.).

[272] H. Koch: "Die Abfassungszeit des lukanischen Geschichtswerkes," pp. 61, 62.

[273] D. Walker: "The Gift of Tongues," p. 228.

[274] "Paul the Traveller," pp. 307-309. The use of "first" (πρῶτos [prôtos]) is not decisive, for it is used where there are but two objects in the comparison in Acts xii. 10 (and see vii. 12), Hebrews ix. 8 and 15, Apoc. xx. 5, and even I Corinthians xv. 47. identified and Josephus is correct, Luke is guilty of an anachronism in putting an allusion to him into the mouth of Gamaliel; for the Theudas of Josephus falls in the time of Fadus who was procurator under Claudius, about 45 A. D. The following points deserve to be noticed:

[275] III, p. 97; "Acts of the Apostles," p. 112.

[276] III, pp. 101 ff.; E. T., pp. 117 ff.

[277] Dr. Francis L. Patton, in an address.

[278] Compare the statement of J. V. Bartlett: "I am not convinced that there ever was a written 'book of discourses' that has perished" (p. 360).

[279] "Horæ Synopticæ," 2d ed., p. 217.

[280] Art. "Gospels," Encycl. Bib., vol. ii. col. 1846.

[281] "Studies in the Synoptic Problem," pp. xvi, xvii.

[282] "Horæ Synopticæ," 2d ed., pp. 117 f.

[283] "Kyrios Christos," p. 49.

[284] "Kyrios Christos," p. 9, note 1.

[285] "Kyrios Christos," p. 44.

[286] "Gospel Origins," pp. 118 f.

[287] H. L. Jackson, in "Cambridge Biblical Essays," 1909, p. 432.

[288] IV, p. 93; "Date of the Acts and of the Synoptic Gospels," p. 133.

[289] C. J. Vaughan: "The Church of the First Days," p. 547.

[290] "Introduction to the Study of History," pp. 201, 202.

[291] Ezra Abbot, 1880 (see "The Fourth Gospel," by Abbot, Peabody and Lightfoot, 1891) and James Drummond: "Character and Authorship of the Fourth Gospel," 1904.

[292] "A New Theory of Shakespeare," Independent, December 22, 1910, p. 1373.

[293] Epiphanius: "Haer.," li.

[294] See F. W. Worsley: "The Fourth Gospel and the Synoptists," 1909, pp. 174 f.

[295] "Texte und Untersuchungen," v. 2, p. 170.

[296] "Present Day Criticism," Expositor, March, 1912, p. 251. For the statement of a Syriac calendar (411 A.D.) commemorating "John and James the Apostles at Jerusalem" as martyrs on 27th December, see Allen and Grensted: "Introduction to the Books of the New Testament," 1913, p. 94.