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For I know that there dwelleth not in me, that is, in my flesh, what is good; 
to wish is within my reach, but to accomplish what is excellent, no. I do not 
the good that I wish; but the evil that I do not wish, that I perform. Now 
if I do what I wish not, it is no longer I that act, but sin dwelling within me. 
I find, then, this law when I wish to do what is excellent, namely, that what 

is evil lieth to my hand So then, one and the same self, with my mind 

I serve the law of God, but with my flesh the law of sin. 

There seems an inadvertence in the introduction to the Corinthian 
epistles. The "sorrowful visit," which on pages xxxi and xxxiii is said 
to be occasioned by a crisis which arose after I Corinthians was written, 
a crisis out of which arose also the "sorrowful letter," is dismissed on 
page xxviii as follows: "Most probably this visit was paid long before 
the writing of I Corinthians, and was dealt with in the previous epistle 
[the letter referred to in I Cor. 5:9], so that it did not call for mention 
in the one before us" (I Cor.). A very slight slip is "Epistles to Phile- 
mon " on page lxi. Clayton R. Bowen 

Meadville Theological School 


Whoever would enter into the richest and most original religious and 
philosophical thought of the present day must take large account of the 
writings of Baron von Hiigel. His volume The Mystical Element in 
Religion has for some time been recognized as the most profound modern 
study of mysticism, and his article on the Fourth Gospel in the Encyclo- 
paedia Britannica is an example of his ripe and judicious scholarship. 

The present volume 1 deepens the impression of the insight, breadth, 
and discrimination of his mind. Here is a Catholic indeed (incidentally 
a Roman Catholic) in whom is no guile. He is also a modernist of the 
modernists. One wonders that a church that dealt as it did with Father 
Tyrrell should tolerate this untrammeled modernist even though he is 
a layman. The volume deals chiefly with three issues: the nature of 
religion, the essence of Christianity, and the need and value of the church. 

It would be difficult to find a more penetrative analysis of the modern 
mind and its attitude toward religion than is here made under the cap- 
tion: "Concerning Religion in General and Theism." It is an incom- 
parable discussion of the place of religion among human interests — a 
place conceived as supreme, but one which cannot be fully realized 
except as science, art, philosophy has each its own acknowledged place 

1 Essays and Addresses on the Philosophy of Religion. By Baron Friedrich von 
Hiigel, LL.D., D.D. London and Toronto: J. M. Dent & Sons; New York: E. P. 
Dutton & Co., 1921. 298 pages. $6.00. 


also. There is full recognition, too, of the truth, as well as the error, 
in other religions. "We religious men will have to develop, as part of 
our religion, a sense, not simply of the error and evil, but also of the 
truth and the good, in any and every man's religion" (p. 63). There 
is nothing extraordinary, perhaps, in such a statement as that, but the 
manner in which it is reached makes it far from commonplace. 

Baron von HiigePs understanding of the genius of Christianity is 
both intimate and illuminating. The fusion of philosopher and scholar 
in him is peculiarly complete and carries with it an unusual sense of 
trustworthiness. His brief survey of the stages in the progress of the 
religion of Israel and of Christianity (pp. 72-88) is as striking as it is 
condensed. His attempt to correlate the evolutionary and expansive 
and the apocalyptic elements in the teaching of Jesus — making the latter 
to begin abruptly at Caesarea Phillipi and continue to the cross — may 
not be capable of verification, but it is suggestive of the right (because 
the inclusive) solution of this vexing problem. 

The emphasis placed by him upon the essential duality of the Chris- 
tian view of the universe is just, but medievalism sadly distorted the 
Christian conception of it. He reads a far more discerning interpreta- 
tion of the real nature of this duality than it possessed back into the 
scholastic distinction between nature and the supernatural. That 
division ran along artificial and misleading lines, and its abrogation was 
the only way into true understanding of the interplay of the natural 
and the spiritual, whose full meaning and significance is now coming 
into view. 

Could anything be finer in scholarly fraternalism than the mutual 
admiration and friendship of the Romanist scholar von Httgel and the 
Protestant scholar Troeltsch ? The glowing but not uncritical analysis 
and appreciation of Troeltsch's work which von Hiigel has given us in 
this volume is prophetic of the new day of unprejudiced recognition 
across hitherto obscuring boundaries of separation. Now and again 
one gains a glimpse in his writings of a church of the future which will 
be a Catholic church indeed, taking up into itself all that is worthy 
both in Rome and in Protestantism. But the vision fades into the light 
of a very common day as one perceives how strangely complete, after 
all, is the bondage of this otherwise unfettered spirit to the church whose 
virtues he so nobly embodies but to whose woeful limitations he appears 
blind. It is only as the Church of the Future transcends the limita- 
tions both of Romanism and of Protestantism that it can restore the 
seamless dress. JoHN Wright Buckham 

Pacific School or Religion