Page 240, line 4 from foot, for "Creed of St. Athanasius," read "Creed of Athanasius." 240, last line, for “school of St. Augustine," read "school of Augustine.” ,, 246, line 11 from foot, for "abrogating not merely," read "placing himself in contra-position not merely to," etc. ,, 246, line 8 from foot, after "(Matt. ix. 2, 6," add "xii. 6, 8, 41, 42).” 246, line 2 from foot, after "(Matt. ix. 2, 3," add "x. 32).” 247, line 13, after "St. Matt. xi. 27," add "28; Luke x. 22." 304, line 11 from foot (footnote), after "Moneren,' ""add "Page 206 he says: 'If under certain conditions motion is converting itself into warmth, why should there not be conditions under which it is converting itself into perception?' Indeed, a scientifically frivolous sentence, which all earnest natural philosophers rightly greeted with a contemptuous smile!" 322, line 2 from foot (footnote), for "with revelation, kingdom," read "with revelation, the historical development of the divine kingdom, and the ethical and pædagogical aim of miracles, the appearance of which always depends also on the moral and religious development of men." 324, line 6, for “(Schenkel),” read “(Schenkel in his first period).” 353, line 13, after "und die Ganzen," add "(compare also, The Old and the New Faith, p. 76 foll.)." ,, 379, last line of footnote, add "Even Rothe called the book a sad calamity for their own party!" 386, line 11, for one great religion of humanity . . . only the effect," read" 'one great religion of humanity (p. xx.). We scarcely need to point out that this is in some way the effect," etc. 395, last line of footnote, add " 'Luthardt, der Johanneische Ursprung des 4 Evangeliums (1874). (Translated into English. T. & T. Clark, Edinburgh, 1875.) Beyschlag, zur Johanneischen Frage, in the Studien und Kritiken, 1875." 420, last line of footnote, after "accommodation," add "He is looking back on a former prayer, to which he had already received his Father's granting answer during the two preceding days (ver. 11). The confidence with which he is speaking is the fruit of his first prayer; and the blessed result, which he expects from this mighty deed on the people, is his heart's inmost desire, which was truly justified by the effect on the Jews (ver. 45). Where is accommodation in that?" 66 ,, 421, line 13, after a decisive point," add footnote : 2 Compare also The Old and the New Faith, p. 80, where Strauss only remarks: "Was he the Son of God? there is nothing to object (against his discourses about his second coming), except that they were not fulfilled, and therefore that he, who said so, cannot have been a divine being." Apparently Strauss forgets here the earnest warning of St. Peter Page 442, line 12 from foot, after "pale of Christianity," add footnote :- 1 Compare the open confession of Strauss (Old and New Faith, p. 90): "We are no longer Christians." 468, line 13, after "Oosterzee," add "Luthardt, and," etc. 486, line 2 from foot, after "root in his heart," add footnote : Not much better is the most recent attempt of O. Pfleiderer (der Paulinismus, 1873) to explain the conversion of St. Paul naturally, if he starts from the pout that Paul "did certainly wage war against the Christians not merely with outward force, but also with the weapons of his ever-ready dialectic," and thinks that "the fact of the resurrection of Christ, insisted on by the Christians, became by and by an argument of increasing awe for his tender conscience." For why does not Paul relate to the Galatians what had gradually gone on within him? How can it be conceived that Paul, who, according to Gal. i. 13, was "persecuting the Church of God beyond measure," should have entered into disputations with those, whose cause he had already damned by punishing them most cruelly on account of their faith? And had his "tender conscience" been disquieted, would not that have tamed, above all things, his fury in persecuting? See the refutation of Pfleiderer in the Zeitschrift für Protestantismus und Kirche, Sept. 6, 1874. 539, last line of footnote, add "Compare also Luthardt, der Johanneische Ursprung des 4 Evang., pp. 154–203. (Translated. T. & T. Clark, Edinburgh, 1875.)" MODERN DOUBT AND CHRISTIAN BELIEF. FIRST LECTURE. THE EXISTING BREACH BETWEEN MODERN CULTURE OUR UR German forefathers had a grand old legend connected with the terrific battle of Chalons, at which, in the middle of the fifth century, the combined forces of Visigoths and Romans obtained a sanguinary triumph over the invading hordes of Attila. The bloody work of the sword was done, and the vast plain strewed with countless heaps of dead. But for three nights following-so ran the tale-the spirits of the slain might be discovered hovering over the scene of their late encounters, and continuing their ruthless conflicts in the air. The like has been the case with the age-long war still waged against the gospel, which, if at first conducted mainly with the sword, has now resolved itself into endless conflicts of opposing spirits. To give you some insight into the present condition of this world-wide struggle, more enduring and more significant than any material conflict, and lead you by the hand, as it were, to those parts of the battle-field where the hottest strife is raging, will be my endeavour in the following Lectures. And first, we must take a survey of the mighty field itself, or, in other words, make ourselves acquainted, so far as may be in a single view, with the full extent of the existing breach between our modern culture and Christianity. That such a breach exists, needs surely no proof from me. Thousands of educated persons now feel themselves compelled, as by an essential requirement of modern intellectual culture, to assume a critical position towards the whole of Christianity, so far as it transcends the sphere of merely natural or rational religion, regarding it as an indubitable sign of defective culti A vation or narrow-minded partisanship, when any one professes an unreserved adherence to all the articles of the Christian faith. Great masses of so-called "cultivated" persons in Germany may be said, indeed, to entertain a deep-seated mistrust of all that is positive in Christian faith, even though still acknowledging the truth and obligation of Christian morals. Such doctrines of the gospel as, for instance, the Trinity, the Incarnation, the Atonement, are quietly demurred to by these people, or put aside as mere anachronisms, about which the present generation hardly needs to trouble itself. Have they not read in numerous popular books and novels, papers and periodicals, and heard asserted in every educated circle, by how many social authorities these and the like doctrines are now openly impugned? The first discovery that it was so, and the assurance with which it was proclaimed, may indeed have startled some a little. But by degrees they got used to the current expression of sceptical opinions, and to appeals on their behalf to the imposing authority of great scientific and philosophic names, so as in the sequel, from fear of being laughed at in educated circles for their childlike credulity, to be found ready to surrender bit by bit the whole religious faith of their fathers. The first thing given up would of course be the personal existence of the Evil One; then (for the sake of Balaam's ass, or Joshua's address to the sun and moon, or the Mosaic history of creation) the authority of the Old Testament; then, one after another, single miracles of the New Testament; and finally, the doctrine of our Lord's divinity, His resurrection and ascension, and all the other revealed foundations on which Christian faith is built. Serious and alarming as such a condition of things must be for every one who regards it in the light of past history and of the prophetic word, it will avail nothing to make these phenomena a mere subject of lamentation. We must have the courage to look them in the face, and endeavour to comprehend their true significance. Spinoza's word applies here: "Human things are neither to be laughed at nor wept over; our duty is to understand them." But this can only be accomplished in the present case by a careful investigation of the historical and other causes which have conspired to produce the present alienation of modern society from Christian faith. We must inquire, therefore, first, What may be the historical and ethical factors by which the existing breach between Culture and Christianity has been gradually formed? and secondly, How wide and how deep this breach at present may be? A summary answer to these questions, which of course is all that could be attempted here, may nevertheless enable us, with our knowledge of the nature of Christianity and of Modern Culture, to suggest an answer to a third question, Whether at all, and how far, this breach can be closed? I-CAUSES OF THE BREACH. These may be classed under the following heads: Historical, Scientific, Eeclesiastical, Political, Social and Ethical, to each of which we must now devote a brief attention. a. And first, the Historical. Modern unbelief is only in part a new phenomenon. It stands in the closest connection with similar movements in all past times, of which it is the natural outcome and result. Christianity has never existed in the world without experiencing opposition, nor deceived itself by expecting it to be otherwise. "This child is set for a sign that shall be spoken against," cried aged Simeon at the first contemplation of the child Jesus. And the history of the Acts of the Apostles closes with the witness of the Jews in Rome: "Concerning this sect, we know that everywhere it is spoken against." To what a height the contradiction rose in the period embraced by this twofold testimony, may be seen in the histories of the Lord's passion, and of the persecutions of the early Church and His first disciples. Each apostle enters on his mission prepared for the extremest conflicts. preach Christ crucified," exclaims St. Paul, "to the Jews a stumbling - block, and to the Greeks foolishness." The first encounter between Christian truth and heathen culture is recorded in the seventeenth chapter of the Acts, which tells how fearlessly St. Paul proclaimed strange and unwelcome truths in the metropolis of classical refinement, and in the hearing of the leaders of the old systems of philosophy. From that moment the gospel was assailed, not only by the fanatical hatred of the Jew and the unscrupulous violence of Roman "We |