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verse." The translation of Horace, Carm. iv. 7. is quite the most successful attempt in the volume, and the Latin versions of English poems are gener- ally effective. The English versions from the Greek are less so. The translation of Plato's Aortpa* itoaBptit &irr%> ifid*, for instance, reminds one of some of the conceits of Herrick; and To live through time for evermore With those dear ones re-mated." makes one think of In memoriam notices in the newspapers rather than of the Greek: koivj) tqv &Xkov trvvfaarpiTpovri* ^p6vov Such rhymes as Termond—sound; hence­tents innocents impatience--patients abroad- sward born--dawn cormorants — dance," may be in accordance with the English convention, but to the ear of a mere outsider, they are rather inadequate, to say the least. T.G.J. The Fellowship of the Mystery." By J. N. Figgis. Longmans, Green & Co. Pp. 300. This stimulating book derives part of its interest from the fact that it is symptomatic of the change that is gradually, but none the less surely, coming over the mind of the Christian world in relation to the method of approach to the fundamental Christian conceptions. The arid intellectualism of the last generation to-day stands discredited. Bergson, James and even Rudolf are the apostles of a new spirit in philosophy, and their work is a protest against some of the most respectable traditions of philoso- phical study. The same spirit is active in the sphere of letters and art. The young poets of Europe and America sing like men who have broken out into a free, personal and new life. In England we have had John Masefield and Rupert Brooke-men who have carried their revolt into their very diction; in Wales the same spirit is active in the poetry of our so- called New Poets, especially in the very personal work of Mr. W. J. Gruffydd, whose glorification of instinct as against either intellect or tradition is as nobly expressed and as symptomatic as anything produced during recent years in the literature either of England or Wales. In theology, however the intellectualizm of the liberal school has not yet been assailed with anything like the same vehemence and dash. This is perhaps not strange. The theologian unless he be a man of strong imagination and extensive sym- pathies is apt to live in a somewhat circumscribed world, and to lose contact with the larger world and its ideas. Even if his sympathies be broad, his imagination live and his learning extensive, his studies tend to incapacitate him to feel mstmciively all the changes of mood and temper which from time to time come over the spirit of society. And herein lies at least a part of the explanation for the prevalence in theology of the intellectualism which is being attacked so ferociously and successfully in the domains of art and letters. Signs are abundant. however, that theology also is beginning to feel the influence of the new spirit, and in this book Dr. Figgis openly and defiantly breaks a lance with the school of theology which has been, somewhat vaguely, called liberal; a school which for the last half century has been almost entirely intellectualist. The conflict is all the more significant because Dr. Figgis himself, as he confesses in the Appendix (pp. 294-5) had at one time decided leanings toward the liberal position. It must not be thought, however, that the author in his revolt against liberal theology and the extreme intellectualism of much modern criticism rushes to the other extreme of pleading for a purely sub- jective religion. He is as much out of sympathy with modern subjectivity in its extreme manifestations as he is with mere intellectualism. He believes that the soul has needs which a merely subjective religion can never satisfy. The needs are, to quote Dr. Figgis, the need for intimacy between man's spirit and the Eternal the need for a voice from the world beyond, assuring him of a life beyond life and the conversation of value and the need for deliverance, for some hope of redemption of a world which cries aloud for salvation and can be satisfied with nothing less than a Redeemer." (p. 22). It is evident, therefore, that if the author's analysis of the religious need of man be adequate, no religion which does not contain an element of Revelation both historical and objective can ever satisfy that need. The assurance of a life beyond life and the advent of a Redeemer, must in the first place be objective realities capable of verification like any other facts. He is consequently insistent on the absolute necessity of the historical Jesus to Christianity, and he differs entirely from all schools and all scholars who think it possible to retain Christianity as a religious system while relinquishing belief in the historicity of Jesus. In this Dr. Figgis differs from Professor Royce, though there is great similarity between their conceptions of the function of the Church, or the Community as Royce would call it. Professor Royce in the preface to his Problem of Christianity" maintains that loyalty to the Community, or Churchmanship is possible apart from a belief in the historical Jesus or even in his historicity. This. Dr. Figgis would strongly deny. Christianity,