PROPAGANDA OF ■HSNEY MITCHELL MacCRACKEN !!>ii!!!!li!ill!l' With the compliments of The /American Institute of Christian 'Philosophy. Henry iMitchell SVIacCracken, 'President. University Heights, 3^ew York City. [over) (^nmW liittivi^iJisitg Jibtm| THE GIFT OF Ax's? 1^0 IZ Tujiij The date shows when this volume was taken. To renew this book copy the call No, and give to the librarian. ' HOME USE RULES All Books subject to Recall. * All books must be returned at end of col- lege year for inspec- tion and repairs. Students must re- turn all books before leaving town. Officers should arrange for the return of books wanted during their - absence from town. Books needed by i ■ more than one person are held on the reserve list. Volumes of periodi- cals and of pamphlets are held in the library as much as possible. For special purposes they are given out for a limited time. Borrowers should ., not use their library privilegesforthe bene- fit of other persons. Books of special value and gift books, when the giver wishes it, are not allowed to circulate. ' Readers are asked to report all cases of books marked or muti- lated. Do not deface books by marks and writing. Cornell University Library BR21.A51 M13 Propaganda of ptiilosophy; history of the 3 1924 029 180 540 olln A PROPAGANDA OF PHILOSOPHY Sri' note ,iu ve?-.w tifttllf A PROPAGANDA OF PHILOSOPHY HISTORY OF THE AMERICAN INSTITUTE OF CHRISTIAN PHILOSOPHY 1881-1914 BY HENRY MITCHELL MacCRACKEN FLEMING H. REVELL COMPANY 158 FIFTH AVENUE NEW YORK: MCMXIV -f'&^S- fff\ A NOTE ON THE FRONTISPIECE New York University and the American Institute of Christian Philosophy entered into an agreement in 1894, twenty years ago, to cooperate in fulfiliing the trust committed to the latter foundation. This inter- esting fact is symbolized by placing the seals of the two corporations as a frontispiece facing the title-page of this little book. For readers who have not taken up the classic languages, it may be explained that the motto of the University seal signifies, " To Endure and to Excel." The Greek names on the seal of the Institute, under the three female figures, beginning at the left, signify, Science; Theology; Philosophy; with a quo- tation from the New Testament, I John v, 8: "And These Three Agree in One." CONTENTS PART FIRST Foreword I Organization of the Institute II The Institute's Methods of Work III Closing of Work of President Deems IV New Plan of Work V New Officers of the Institute VI The Trustees Increased to Nine . VII Lecturers of the First Period . IX 3 6 10 15 21 25 30 PART SECOND Foreword I James Iverach— First Lecturer . II Borden P. Bowne— Second Lecturer . III Andrew M. Fairbairn— Third Lecturer IV Horace G. Underwood— Fourth Lecturer V Sir Wm. Mitchell Ramsay— Fifth Lecturer 59 VI Rudolf Eucken— Sixth Lecturer . . . 66 vii August Karl Reischauer— Seventh Lecturer 73 37 39 43 47 52 ILLUSTRATIONS Seals of Institute and New York University Frontispiece PART FIRST FACING PAGE Charles Force Deems 4 Cornelius Vanderbilt lo Robert L. Crawford 14 Henry M. MacCracken 18 Marion J. Verdery 22 James Talcott 26 PART SECOND James Iverach 38 Borden P. Bowne 42 Andrew M. Fairbairn 46 Horace G. Underwood 52 Sir Wm. Mitchell Ramsay 58 Rudolf Eucken (,$ August Karl Reischauer ^72 FOREWORD At the annual meeting of the American Insti- tute of Christian Philosophy in 1913, the three Trustees oldest in office requested of the Presi- dent that he prepare a brief history of the Institute from its origin in 1881. The reasons for the request were the lack of any official statement covering its work, the impending necessity for bringing into the Corporation at an early date young men to whom its history might be wholly unknown, and the usefulness of an authoritative statement respecting the Institute for persons who may have become interested in its aims. The President seeks in this little book to meet the desires of his long- time associates. The official records of the Cor- poration have been brief and strictly limited to necessary business. Fortunately, each of the eleven volumes of the magazine entitled "Christian Thought" made brief references to FOREWORD the Institute's current work. That these were not intended for history, but for immediate practical effect, makes them none the less trust- worthy. By the aid of this periodical, of the official records, and, lastly, of the recollections of the present Trustees, several of whom took office soon after the origin of the Foundation, the present brief history is made possible. Henry Mitchell MacCracken. "Octan," Uaiversity Heights, New York City. nx3 PART I WORK OF THE INSTITUTE OF PHILOSOPHY UNDER THE PRESIDENCY OF CHARLES F. DEEMS, 1881-93, AND OF AMORY H. BRADFORD, 1893-95 ORGANIZATION OF THE INSTITUTE THE Story of the origin of the American Institute of Christian Philosophy was told at its tenth anniversary, in the year 1891, by its founder, Dr. Charles Force Deems, two years before his death, in an address before the Institute. At a summer resort on Greenwood Lake, a series of ten lectures was given, July twelfth to twenty-second, 1881, under the presi- dency of Dr. Charles Force Deems, Pastor of the Church of the Strangers, New York. These lectures extended through ten days, with a lecture each day, followed by a discus- sion of its theme. The chief subject treated by the lecturers was the relation between science and religion. The following universities were represented by lecturers from among the emi- nent professors of their faculties: Yale, by President Noah Porter; Princeton, by the 1:33 ORGANIZATION OF THE INSTITUTE astronomer Charles A. Young and by Stephen Alexander; Michigan, by Alexander Winchell; Wisconsin, by John Bascom; Boston, by Bor- den P. Bowne ; and New York University, by Benjamin N. Martin and by an alumnus, the Rev. Dr. Lyman Abbott. It was in the mind of Dr. Deems, in the event that this conference was judged by its members to be valuable, to suggest the organ- izing of a permanent society to do work of like kind in the future. On July twenty-first, the day before the lectures ended, a meeting was held to consider this question. Those present decided to establish such a society, under the name of "The American Institute of Christian Philosophy." Dr. Deems was made President and Dr. Amory H. Bradford of Montclair be- came Secretary. At a later meeting five trustees were charged with the care of the finances of the Institute, and obtained a certificate of incorporation De- cember first, 1881. These five were Charles F. Deems, Howard Crosby, and Cornelius Van- derbilt of New York City, Amory H. Bradford and W. O. McDowell of New Jersey, the last- Charles Force Deems, D.D., i 820-1 893 President and Trustee of the Institute, 1881-1 893. Endowment Member, 188 5-1 893 ORGANIZATION OF THE INSTITUTE named doing generous work as the first Treas- urer of the corporation. Outside of finances, all other matters pertaining to the Institute were referred to an Executive Committee con- sisting of the President, the Secretary, the Treasurer, and five other gentlemen, namely, the Rev. Drs. Rylance, S. M. Hamilton, and S. H. Virgin, General Clinton B. Fiske, and T. E. T. Randolph, Esq., all selected from the City of New York, for the sake of securing punctual attendance. The charter authorized the Society to tra- verse a very wide field of investigation and labor. In practice, its field was confined to the territory described in the following clauses of the charter : "The investigation of the most important questions of science and philosophy, with espe- cial reference to their relations to the revealed truths of the Holy Scriptures; the promotion and general diffusion of the knowledge of true science by the publication, in furtherance of the above objects, of papers read before the Society; and the delivery and publication of lectures on subjects connected therewith." 11 THE institute's METHODS OF WORK Monthly meetings of the Institute were held, for nine or ten months of the year, in New York City, at the rooms of the Institute, No. 4 Winthrop Place, which were opened by the trustees of the Church of the Strangers without any charge upon the Society. These monthly meetings secured an average attendance of from two score to three score persons who were interested in hearing and discussing the papers presented. They were valued by the Presi- dent of the Institute as a means of securing valuable papers for "Christian Thought." Dr. Deems was the inspiration of ten years of monthly meetings. He prepared the pro- grams, secured the attendance of men of schol- arship to read and to discuss the important topics, and filled the part of host with such geniality of spirit as to make the Institute meetings free from formality and dullness. THE INSTITUTE'S METHODS OF WORK The summer schools were, however, the agency most depended upon by the Institute for impressing the country at large. The places of holding these lectures were decided by three considerations : convenience of access, popularity as a summer resort for people of culture, and, finally, hotel accommodation available. These conditions made the Institute more or less a peripatetic school. The first two summer schools were at Greenwood Lake, N. Y., some fifty miles from New York City; nine were held on the New Jersey coast, one each at Atlantic Highlands and Asbury Park and seven at Key East, now known as Avon- by-the-Sea ; and four at up-state resorts in New York, three being at Richfield Springs and one at Round Lake. President Deems, in an ad- dress in 1889, reported that the lecturers had numbered 169 up to that date, and had in- cluded professors from Harvard, Yale, Colum- bia, Cornell, Princeton, Pennsylvania, Wis- consin, Virginia, North Carolina, Texas, Van- derbilt, and New York Universities, and from many colleges. The remaining years of the Institute's summer work brought the total 111 THE INSTITUTE'S METHODS OF WORK number of addresses and papers to nearly two hundred. The eleven volumes of "Christian Thought" contain for each year about twenty papers. A number of papers were included outside those read at the monthly meetings or the summer schools. The financial support of the Society for many years came in chief part from member- ship fees, ranging from the fee of five dollars from Annual Members to the single fee of fifty dollars from Life Members and of one hundred dollars from Endowment Members. The most extended list of members enrolls about sixty Endowment Members and about seventy Life Members. Hardly one fifth of either class are now (1913) living. The Annual Members numbered for some years from four hundred to five hundred persons. In the records of the year 1888 is a para- graph upon the budget which may be taken perhaps as an index of the work of each year. This belongs to the period when there was no endowment. The expenses are as follows : C83 THE INSTITUTE'S METHODS OF WORK OFFICE OUTLAY Clerical Service $429.81 Printing and Advertising . . . 77-85 Postage, Express, etc 77-43 Monthly Meetings, including Ex- penses of Lecturers .... 79-95 Expenses of Summer School, includ- ing Cost of Lecturers .... 404.40 "Christian Thought," a copy for each member 1,000.78 Total $2,070.22 RESOURCES Membership Fees .... $1,645.89 Donations at Summer School, 1887 . 36.68 Other Donations 336.00 $2,018.57 Balance due Treasurer . . . $51.65 The reports show that even when the treas- ury was overdrawn, bills were nevertheless promptly paid by advances from the Treas- urer, Mr. William Harmon Brown. The offi- cers of the Society received no salaries. 1:91 Ill CLOSING OF THE WORK OF PRESIDENT DEEMS When the first President of the Institute was drawing near the end of his life, he suggested to some of his fellow-workers in this Society that it was unlikely that the methods which he had used and prevailed on the Institute to em- ploy for the accomplishment of its objects would be found the best methods for the years to come. He signified that his care for the methods by which the Institute might work was slight in comparison with his care for its central aim as set forth from the beginning. He suggested that in the place of the Summer Schools of the Institute, which had demanded each year so much labor on the purely business side, the cooperation of a university might be secured; that instead of publishing each year six numbers of a magazine containing perhaps a score of brief papers by as many writers, vol- Cornelius Vanderbilt, 1843-1899 Trustee, 1S81-1899. Treasurer of Endowment Fund, 1 885-1899 Endowment and Lite Member THE WORK OF PRESIDENT DEEMS umes might be published every two or three years, each the production of a writer eminent in some portion of the broad field in which the Institute was permitted by its charter to labor. On Saturday, December seventeenth, 1892, while writing in his study at No. 4 Winthrop Place, Dr. Deems suddenly dropped his pen and was unable to write more. Ten days later he was partially paralyzed, but at no time lost consciousness or the possession of his mental faculties. He had completed seventy-two years on the fourth of that month. The com- pleting of the tenth volume of "Christian Thought" was committed by him to the Cor- responding Secretary of the Institute, the Rev. Dr. John B. Devins. From this paralytic shock Dr. Deems never recovered, although he was able to take part in conferences at his residence in reference to the summer work of 1893 and the plans for the eleventh year of the period- ical "Christian Thought." On November tenth his illness became acute, and the end came on November eighteenth, 1893. He was within sixteen days of completing his seventy- third year. DO THE WORK OF PRESIDENT DEEMS Dr. Deems's immediate successor in the Presidency of the Institute of Christian Phi- losophy, the Rev. Dr. Amory H. Bradford of Montclair, New Jersey, presented the fol- lowing estimate of the founder of the Institute in his salutatory article as Editor of "Christian Thought." It is found on the two hundred and forty-first page of the eleventh volume of "Christian Thought" : The first President of this Institute was in every way a most remarkable man. Circum- stances made him a preacher rather than a phi- losopher, but he was always a preacher who recognized the need of a philosophic basis for theology and ethics; a man who well under- stood the value of a true apologetic literature; who fully appreciated our indebtedness to the past, and whose eyes were always open toward the future. . . . Dr. Deems has left no emi- nent contribution to literature or philosophy, but he has been the friend, the sympathizer, and the helper of those who had time for more quiet study than his busy life allowed. He has inspired many students with a passion for truth, and opened many doors which without him would have remained for a long time THE WORK OF PRESIDENT DEEMS closed. . . . The American Institute of Chris- tian Philosophy has never attracted the atten- tion of the multitude — such quiet work never attracts large attention — but it has accom- plished results out of all proportion to what it has been. It has carried real "Christian thought" to thousands of eager thinkers who would otherwise have been without it; it has furnished a true apologetic literature to many both at home and abroad who were most in need of it. . . . Dr. Deems has done more than all the rest of the Institute combined to realize these results. His place no one can fill. Another important tribute to Dr. Deems was presented at his funeral upon November twenty-first, 1893, by Dr. James Buckley, Edi- tor of "The Christian Advocate"; and at a memorial service on December fourteenth trib- utes were paid him by Dr. Thomas Armitage of the Fifth Avenue Baptist Church, by Dr. Amory H. Bradford, Dr. J. M. Hodson, and by Ex-Mayor Abram S. Hewitt. Notwithstanding the partial disability of Dr. Deems for nearly a year before his decease, the work of the Institute went on according to his plans. The summer school of 1893 was THE WORK OF PRESIDENT DEEMS held upon Staten Island, and received a special message from its President. Each session was given its own special chairman. The summer school of 1894 was held at Chautauqua, New York, and presided over by the new President of the Institute, Dr. Amory H. Bradford. This was the closing summer school of the Institute. The publication of "Christian Thought" had been suspended in 1894, after the completion of the eleventh volume. The following year a supplemental but independent book was made up of the addresses given at the official Sum- mer School of the Institute at Chautauqua in 1894, together with added papers. These were edited by President Bradford in a book of over three hundred pages, published in 1895 under the title of "Christ and the Church." This book was given the following dedication : TO THE MEMORY OF CHARLES F. DEEMS, D.D., LL.D. PASTOR OF THE CHURCH OF THE STRANGERS, NEW YORK FIRST PRESIDENT OF THE AMERICAN INSTITUTE OF CHRISTIAN PHILOSOPHY A MAN WHO ILLUSTRATED IN HIS OWN PERSON AND MINISTRY THE UNITY OF THE CHURCH OF CHRIST THIS VOLUME IS LOVINGLY DEDICATED C14] Life Member, Robert L. Crawford Trustee, 1888-. Treasurer, 1900—1914 IV RESHAPING OF THE INSTITUTE'S PLAN OF WORK Upon November thirteenth, 1894, which was five days before the second anniversary of the close of Dr. Deems's service, Dr. Amory H. Bradford, who had been elected the second President of the Institute, presided at a meet- ing of the officers and life members at No. 4 Winthrop Place. The minutes record as pres- ent, besides the President, the Secretary, Charles M. Davis, and the Corresponding Secretary, the Rev. John B. Devins; also, Franklin Burdge, Edward M. Deems, John B. Drury, Daniel S. Martin, Henry M. Mac- Cracken, Benjamin B. Tyler, Cornelius Van- derbilt, and Marion J. Verdery. The min- utes proceed as follows : President Bradford stated that he felt that the time had come when he must resign his RESHAPING OF THE position as the President of the Institute. After Dr. Deems's death he accepted the office temporarily, but his engagements were so pressing that he must now ask to be relieved and a successor appointed. On motion of Mr. Drury, seconded by Mr. Deems, the resignation of Dr. Bradford was accepted. On motion of Dr. Devins, seconded by Mr. Drury, it was re- solved that the Secretary be instructed to cast a ballot for Dr. Henry M. MacCracken, Chan- cellor of New York University, as President of the Institute. The ballot having been cast, Chancellor Henry M. MacCracken was de- clared President of the American Institute of Christian Philosophy. On motion of Mr. Verdery, seconded by Mr. Tyler, it was resolved that Dr. MacCracken, Dr. Bradford, and Mr. Verdery be appointed a committee to confer with the authorities of New York University in regard to an organic connection of the Institute with the Univer- sity. Two months later, a called meeting of the Institute was held January seventeenth, 1895, in the same place, the President, Chancellor 1:163 INSTITUTE'S PLAN OF WORK MacCracken, in the chair. Others present were Cornelius Vanderbilt, Amory H. Brad- ford, Franklin Burdge, Robert L. Crawford, Henry A. Dows, David Waters, Lemuel yV. Serrell, Charles M. Kinch, Joseph A. Hallock, Charles M. Davis, and John B. Devins. The President reported for the committee of con- ference with New York University that it had conferred with that corporation and had drafted a form of contract between the two corporations, which he read, as follows : "The following agreement between the American Institute of Christian Philosophy and the University of the City of New York,' witnesseth : "The Institute agrees to pay to the Univer- sity for twenty years, and until further agreed between the parties, the income of its present endowment fund of $15,000 and such addi- tional sums as it may hereafter name, for the following object, namely, the support of The Deems Lectureship of Philosophy. "The University agrees to support said Lec- 1 This name was changed by law March nineteenth, 1896, to "New York University." ni73 RESHAPING OF THE tureship by choosing and securing for each year, or each alternate year, a lecturer eminent in science or philosophy, who shall treat, in not less than six lectures, a subject fairly includible among those named in the Charter of the Insti- tute as questions for whose investigation the Institute exists. "The lecturer shall be chosen by the Uni- versity's Committee upon the Deems Lecture- ship, which shall consist of the Chancellor and two members of the Faculty of Arts and Sci- ence and two members of the University Council, to be named as the Council may di- rect. The subject for each course of lectures shall be agreed upon between this Committee and the lecturer. "The University shall provide a room for the lectures and make public announcement of the time and place of each lecture. The Uni- versity shall publish each series of lectures, provided it can do so without further expense than can be met by the accumulation of income over and above the expense of maintaining the annual or biennial series of lectures." After a discussion in which most of the mem- D8J Henry Mitchell MacCracken, D.D. Member, 1885-. President and Trustee, 1900- INSTITUTE'S PLAN OF WORK bers present took part, upon motion of Secre- tary Devins, supported by Dr. Bradford, it was unanimously resolved that this report be referred to the Trustees of the Institute, with power to accept it as a basis of union with the University if the way be found clear. The President then presented the following recom- mendations respecting the by-laws, which, on motion of Mr. Serrell, seconded by Mr. Corne- lius Vanderbilt, were unanimously adopted, and are as follows : "The By-Laws are to be amended to read as follows : "Article First. This Society shall be known as the American Institute of Christian Philos- ophy. The Act of Incorporation, together with the prospectus setting forth its objects, etc., adopted July first, l88i, shall be its Consti- tution.^ "Article Second, Section First. The officers shall be a President, a Vice-President, and 1 For Act of Incorporation see page 27. No copy of the prospectus of July I, 1 881, so far as ascertained by the writer of this book, is in existence. The charter of December i, 1881, doubtless contains all that was important in the prospectus re- garding the aims of the Institute. RESHAPING OF PLANS nine Trustees, who shall be elected at the January meeting of the Society each year to hold office until the succeeding January or un- til their successors are appointed. Any va- cancy occurring in any office shall be filled by the Executive Committee until the next meet- ing of the Institute. ''Section Second. There shall also be an Executive Committee, consisting of the Presi- dent and of four members to be named by him. This Committee shall have a Secretary and Treasurer, who shall be also the Secretary and Treasurer of the Institute. "Section l^hird. The duties of the officers shall be such as ordinarily pertain to those holding like positions in similar bodies, but the Executive Committee shall be empowered to do, so far as the Constitution permits, all acts that may be done by the Institute itself. ''Article "Third. Any of these By-Laws may be rescinded or amended by a vote of two- thirds of the members of the Institute, as- sembled under notice to act upon proposed changes." Dr. Bradford was elected Vice-President. V NEW OFFICERS OF THE INSTITUTE No further meeting of the Institute and of its Board of Trustees was held, according to the minutes extant, until January the fourth, 1900. Time had been given by unanimous consent for the endov/ment fund to accumulate for the support of the Deems Lectureship. On that date the Executive Committee, which had been given the power of the entire Institute, met at the residence of Mr. James Talcott, Xo. 7 West Fifty-seventh Street, at 8:30 p.m. Present : PresidentMacCrackenand the follow- ing members, appointed by him in accordance with the By-Laws of the Institute to constitute the Executive Committee, namely : James Tal- cott, Robert L. Crawford, and Marion J. Ver- dery, the President being made a member by the By-Laws. A letter was received from Mr. William Harmon Brown, also appointed a m^ember of the Committee, stating that he was NEW OFFICERS OF THE INSTITUTE detained by illness. On motion, Marion J. Verdery was elected Secretary of the Commit- tee, and, therefore, under the By-Laws, Secre- tary of the Institute. Mr. Brown tendering in his letter his resignation as Treasurer of the Institute, Mr. Robert L. Crawford was elected Treasurer of both the Executive Com.mittee and the Institute in his stead, and was author- ized and requested to audit the accounts of the former Treasurer. The Committee, in the name of the Institute, adopted the following minute in reference to the death of Mr. Cornelius Vanderbilt : The American Institute of Christian Phi- losophy mourns deeply the death (September 12, 1899) of Mr. Cornelius Vanderbilt, whose name stands first upon its roll as both patron and life member. He served the Institute also as member and Treasurer of its Board of Trus- tees, caring faithfully and wisely for its en- dowment fund, which was in large part his own gift. We commemorate the breadth of view which placed him in sympathy with Dr. Deems, the founder of the Institute, and with all those who have sought to perpetuate its 1:223 Marion |. Verderv Member, 1886-. Trustee, 1890-. Secretary, 1890-1913 NEW OFFICERS OF THE INSTITUTE work. He was actuated in all his labors with us by a principle of devotion to the great aim of this Institute, to wit : The preserving and extending of the know- ledge of God, as revealed in the Holy Scrip- tures, through investigations in the fields of science and philosophy. On the same date the following Trustees, being a majority of the Board and a quorum, were present : James Talcott, Robert L. Craw- ford, and Marion J. Verdery. Chancellor Mac- Cracken, President of the Institute, was elected to fill the vacancy in the Board occa- sioned by the death of Mr. William P. St. John. On motion of Mr. Talcott, he was elected also to be President of the Board of Trustees. Marion J. Verdery was elected Secretary of the Board. The following was read and placed on rec- ord: The executors of the late Cornelius Van- derbilt have rendered a statement of the amount of principal and income of the Charles F. Deems Lectureship Endowment, and of other funds of the Institute which the said [23] NEW OFFICERS OF THE INSTITUTE Cornelius Vanderbilt had during his lifetime held as Trustee and Treasurer of the Endow- ment Fund of the Institute, and which funds are at present in the possession of his execu- tors, who are ready and willing at any time to turn over the amount of principal and income stated in the account. On motion of Mr. Talcott, Mr. Robert L. Crawford was elected Treasurer of the Board of Trustees to succeed the late Cornelius Van- derbilt, and was authorized to receive from the President, and to receipt to him for the same, such securities and cash belonging to the Insti- tute as should be turned over to the President by the executors of the late Mr. Vanderbilt. n243 VI NEW TRUSTEES ADDED On the eleventh of April, 1913, the following action was presented by the President of the Corporation to a meeting of the Executive Committee at the residence of Mr. James Tal- cott, No. 7 West Fifty-seventh Street, and was adopted : Whereas, the charter of the Institute limits the number of Trustees to five, while its consti- tution fixes the number of Trustees at nine; therefore. Resolved, that this Executive Committee, having under our By-Laws all the powers of the Institute, authorizes the President to take the legal steps to secure the amendment of the charter needed for the addition of four mem- bers to the Board of Trustees. ^25:1 NEW TRUSTEES ADDED The following persons were duly elected, each to hold the office of Trustee as soon as the charter shall have been amended : Dr. John H. MacCracken, Mr. Harden L. Crawford, Mr. Alexander S. Lyman, Rev. Charles P. Deems, Rev. Robert Mackenzie, D.D. The first-named was appointed also to fill the vacancy upon the Executive Committee. The resignation of the office of Secretary by Mr. Marion J. Verdery, to take effect after this meeting, was accepted. Mr. James Talcott moved that the thanks of the Society to Mr. Verdery be recorded for his faithful service. The Rev. Charles P. Deems, grandson of Dr. Charles Force Deems, founder and first Presi- dent of the Institute, was elected Secretary of the same. The amendment of the charter authorized was duly secured and recorded the seventh of May in the office of the Secretary of State in Albany, and on May twelfth in the office of the Clerk of the County of New York. The char- ter as amended is as follows : 1:26:3 lames Talcott Member, 1889-. Trustee, 1890 NEW TRUSTEES ADDED CHARTER OF THE INSTITUTE State of New York, ^ City and County of New York, ^ We, the undersigned, Charles F. Deems of New York City ; Amory H. Bradford of Montclair, in the State of New Jersey; William O. McDowell of Newark, New Jersey ; Howard Crosby of New York City, and Cornelius Vanderbilt of the same place, being of full age and citizens of the United States, and a major- ity of us, viz., Charles F. Deems, Howard Crosby and Cornelius Vanderbilt, being citizens of the State of New York, by these presents, pursuant to and in conformity with the provisions of the Act of the Legislature of the State of New York entitled "an Act for the incorporation of benevolent, charitable, scientific and missionary societies," passed April 12, 1848, and the sev- eral Acts of the said Legislature amendatory thereof, do hereby associate ourselves together and form a body politic and cor- porate and do hereby certify : 1. The name or title by which such Society shall be known in law is "The American Institute of Christian Philosophy." 2. The particular business and object of such Society is scien- tific, viz. : the association of men of science, authors and others for the investigation of the most important questions of science and philosophy, with especial reference to their relations to the revealed truths of the Holy Scriptures; the examination, study and discussion of the conclusions reached in the various branches of science, with a viev/ to tracing their relations to primary causes and fundamental principles of philosophy, recognizing the existence of one Eternal God, the Creator of all things; the promotion and general diffusion of the knowledge of true science by the publication of papers read before the Society in further- ance of the above objects; the delivery and publication of lec- tures on subjects connected therewith; and the making and publication of English translations of important foreign works of real scientific and philosophic value, and specially such as bear on the relations of science to the Holy Scriptures. 3. The number of Trustees to manage such Society shall be five. (An amendment of this article substituted for the number five the number nine, and is duly recorded in the Secretary of NEW TRUSTEES ADDED State's office, May 7, 1913, and in the New York County Clerk's office, May 12, 1913.) 4. The names of the Trustees of such Society for the first year of its existence are Charles F. Deems, Amory H. Bradford, William O. McDowell, Howard Crosby and Cornelius Vander- bilt. 5. The business of the Society is to be conducted in the Coun- ties of New York and Orange in the State of New York. Duly recorded December I, 1 881. At the annual meeting of the Institute in January, 1914, the acceptances of the new Trustees of the Institute were received. The present roll of the officers and the Trustees is given below. Upon the recommendation of the Executive Committee, the Trustees resolved to add to the endowment principal the sum of five thousand dollars of accrued income. This accruing of income was made possible by the fact that since the University in 1894 under- took to maintain the "Charles F. Deems Lec- tureship," a period of nearly twenty years has passed with the announcement of only seven courses of lectures, instead of a possible succes- sion of ten courses. The omission of three courses has led to the increase by one third of the permanent endowment, making the same twenty thousand dollars ($20,000) . 1:283 NEW TRUSTEES ADDED TRUSTEES OF THE AMERICAN INSTITUTE OF CHRISTIAN PHILOSOPHY ELECTED 1888 Robert L. Crawford, Treasurer Member of Executive Committee 5 1 West Fifty-seventh Street, New York City 1890 James Talcott Member of Executive Committee 7 West Fifty-seventh Street, New York City 1900 Henry Mitchell MacCracken, President Member of Executive Committee University Heights, New York City 1900 Marion J. Verdery Member of Executive Committee 216 Parsons Avenue, Flushing, L. I. 1 91 3 Harden L. Crawford 51 West Fifty-seventh Street, New York City 1 91 3 Charles P. Deems, Secretary Seamen's Church Institute, 25 South Street, New York City 1913 Alexander S. Lyman 129 Townsend Avenue, Clifton, S. I. 191 3 John Henry MacCracken, Vice-President Member of Executive Committee 15 East Eighty-third Street, New York City 1913 Robert Mackenzie 601 West One Hundred and Tenth Street, New York City 1^91 VII LECTURERS OF FIRST PERIOD This first part of the book would not be com- plete if it did not give to the reader at least some hint of the subjects treated in the first twenty years of the life of the Institute, and also the names of some of the writers whose views reached the public in part through the efforts of this Society. The following roll is therefore offered of writers of papers which appeared in the eleven annual volumes of "Christian Thought." Only names are included of those writers for the Institute who happen to be recorded in the Century Cyclopedia of Names or in the Schaff-Herzog Cyclopedia. The reader is referred to these cyclopedias for the titles and official position of each writer. The initial "C." refers to the former work; the initial "S.," to the latter. Austin Abbott (c.)— "The Use of Retaliation in the Mosaic Law." LECTURERS OF FIRST PERIOD Lyman Abbott (c, S.)— "The Foundation of Christian Belief" and other papers. John Bascom (C, S.)— "Freedom of Will Em- pirically Considered" and other papers. Llewellyn D. Bevan (s.)— "The Ego in Con- sciousness." Borden P. Bowne (c, s.)— "Logic and Life." Amory H. Bradford (c, S.)— "Heredity, Envi- ronment, and Religion" and other papers. James M. Buckley (c, s.)— "Discoveries of Scholarship in Bible Study." Henry A. Buttz (s.)— "The Apologetic Value of Paul's Belief." Robert L. Dabney (s.)— "Monism." Sir John W. Dawson (c, s.) — "The Origination of Matter." Charles Force Deems (c, s.)— "Heredity and Christian Doctrine" and other papers. Frank F. Ellinwood (s.)— "The Study of Com- parative Religion." Samuel Fallows (s.)— "Christian Pantheism." Washington Gladden (c, s.)— "The Relations of Art and Morality." Thomas Hill (c.)— "The Absolute a Person" and other papers. Sir William W. Hunter (c.)— "The Religions of India." LECTURERS OF FIRST PERIOD William DeWitt Hyde (s.)— "Ethics and Reli- gion." James H. Hyslop (C.)— "Evolution and Chris- tianity." Harry Johnson (s.)— "Philosophic Topics and the Pulpit." George William Knox (s.)— "Philosophy in Japan, Past and Present." Samuel P. Langley (c.)— "The Origination of Matter." James McCosh (c, S.) —"Evils Arising from the Church Being Controlled by the State." Henry Mitchell MacCracken (c, s.) —"Kant's Ethics, 1785, and Lotze's Ethics, 1885: A Cen- tennial Comparison" and other papers. Alexander Mackay-Smith (c, s.)— "Agnosti- cism." Sir M. Monier- Williams (c.)— "Contrast be- tween the Essential Doctrines of Buddhism and of Christianity." T. T. MUNGER (S.)— "Music as a Revelation of God and of the Future." Howard Osgood (s.)— "The Bible and Higher Criticism." Francis L. Patton (c, s.)— "Recent Criticisms of Theistic Belief." Henry Codman Potter (c, S.)— "The Laborer not a Commodity." C323 LECTURERS OF FIRST PERIOD Noah Porter (c, s.)— "What We Mean by Christian Philosophy." James F. Riggs (S.) —"The Bible and Mohamme- dans." George B. Stevens (s.)— "Reason as a Basis of Christian Belief" and other papers. Sir G. G. Stokes (c.) —"Bearings of the Study of Natural Science on our Religious Ideas." Benjamin B. Warfield (s.)— "The Bible Doc- trine and Inspiration." C33] PART II WORK OF THE INSTITUTE OF PHILOSOPHY, IN COOPERATION WITH NEW YORK UNI- VERSITY, 1900-1914, THROUGH THE DEEMS LECTURESHIP FOUNDATION FOREWORD Since the year 1899, the history of the Insti- tute of Christian Philosophy is simply the his- tory of the delivery of seven courses of lectures under the auspices of New York University, upon the Foundation announced in its cata- logue each year under the title of "The Charles F. Deems Lectureship of Philosophy," sup- ported by the American Institute of Christian Philosophy. Each lecturer has been chosen, according to the terms of the contract between the Trustees of the Institute and the Trustees of New York University, by a committee of five officials of the University, namely, the Chancellor, two officers of the Faculty of Arts and Science, and two members of the Univer- sity Corporation. The lecturers have been chosen alternately from the other side of the Atlantic, whence four lecturers have been se- cured, and from citizens of America; but of the three Americans, two have been called from FOREWORD the other side of the Pacific, one of them an eminent missionary in Korea, the other a teacher of theology in a mission college in Tokyo, Japan. It seems fitting that this second part should give a brief statement respecting each of the seven lecturers in the chronological order of their service, together with a brief outline or description of each course of lectures. The names and addresses of the publishing houses issuing the respective volumes called forth by this Foundation will be found at the close of the volume. Cssn James Iverach, D.D., 1839- First Lecturer upon Deems Foundation Principal ofUnited Free Church College, Aberdeen, Scotland JAMES IVERACH The Reverend Doctor James Iverach, the first lecturer on the Deems Foundation, is now (1914) the Principal of the United Free Church College, Aberdeen, Scotland, the seat of the University of Aberdeen. He was born in Caithness, Scotland, in the year 1839, studied at the University of Edinburgh and under the New College Faculty of Theology in the same city, was for five years a pastor at West Calder, and later at Ferryhill. He be- came Professor of Apologetics in the United Free Church College in 1887, at forty-eight years of age, and has remained in the same Fac- ulty since that time, becoming Principal in the year 1905. His principal books published earlier than his volum.e of lectures upon the Deems Foundation were: "Is God Know- able?", "Evolution and Christianity," and "The Truth of Christianity." Since his vol- JAMES IVERACH ume of Deems Lectures he has published "Des- cartes, Spinoza, and the New Philosophy." Dr. Iverach was accompanied by his daughter, Miss Iverach, on his visit to America in the year 1899. A most happy impression was m.ade upon the Faculty of the New York Uni- versity School of Graduate Instruction by this inaugural course of lectures. They were pub- lished by the University through the Mac- millan Company, New York, and Macmillan & Company, London, in November, 1899, and were reprinted in January, 1901. They form a volume of three hundred and forty pages. He entitles his first lecture "The Sci- entific View of the World." In the second paragraph of this lecture he states his theme as follows : The great question of Theism to-day is not contained in a discussion of the various proofs elaborated by the diligence of former thinkers, nor in the criticism of these which is so com- monplace ever since the epoch-making work of Kant. The proofs and the criticism can be found in many volumes, and on both not much that is new and profitable can now be said. JAMES IVERACH The problem to-day is to reach or find a con- ception of God adequate to the wider know- ledge placed within the grasp of man within the present age. If we obtain such a concep- tion, how shall we define the relation of God to the world and to man? Negatively, we may say that a solution which in any way makes the world to be the other of God, or which makes the world to be the evolution of the Divine Life, or makes God and the world to be aspects of one reality, will not suffice, for any solution that will satisfy the speculative and the prac- tical interests of man and meet his moral and religious needs must recognize the freedom, the worth, and the independence of God. Any solution that falls short of that or confuses it must be rejected, and even if we can find no solution, we must hold fast to the belief that a solution is possible. Any solution that makes it impossible for man to draw near to God, or for God to draw near to man, refuses to recog- nize patent facts of experience and must be rejected as inadequate. The subject of my lectures is Theism in the light of present science and philosophy. I JAMES IVERACH shall endeavor to look at the world with the eyes of science, as science sets forth for us the story of the world in the ages of the past and unfolds for us the magnificence of the world as it now is. I desire to learn from the masters of science what kind of world I live in, what has been its past history, and what is its prob- able outlook. Having learned from science all that I can grasp, I may have to ask questions which science cannot answer — ultimate ques- tions which science leaves to philosophy and theology; and we shall ask what is the present attitude of philosophy toward these questions which science has left unsettled. . . . Science, so far as it goes, is the record of man's under- standing of the world in which he lives and his mastery over it. I say, so far as it goes; for great as have been its achievements and vast as have been its conquests, it only stands on the threshold of the world it has to conquer. U23 Borden P. Boune, D.D., 1847-igio Second Lecturer upon Deems Foundation Prol-essor of Philosophy and Dean of the Graduate School, Boston University II BORDEN P. BOWNE The second lecturer, Borden P. Bowne, was born in Leonardville, New Jersey, on January fourteenth, 1847, and graduated from New York University in 1871 with the highest hon- ors of his class. He studied for three years, from 1873 to 1876, abroad, principally in the Universities of Halle and Gottingen. From 1876 until his decease in 1910 he was Profes- sor of Philosophy in Boston University. He became the dean of its Graduate School. His first important work, "The Philosophy of Her- bert Spencer," was published in 1874. Near half a score of volumes followed, in the fields of metaphysics, ethics, theology, and philos- ophy: "Kant and Spencer," "Metaphysics," "Personalism," "The Immanence of God," "The Essence of Religion," "The Christian Revelation," and "The Theory of Thought and Knowledge." n433 BORDEN P. BOWNE His lectures on the Deems Foundation ap- peared under the title of "Theism," in a vol- ume of over three hundred pages, printed by the American Book Company of New York City. In his preface to this volume he says : I have sought to show the practical and vital basis of belief 5 and have pointed out that logic has only a regulative function with respect to the great beliefs by which men and nations live. . . . The conclusion is that Theism is the fundamental postulate of our total life. It cannot, indeed, be demonstrated without as- sumption, but it cannot be denied without wrecking all our interests. . . . The choice for both science and philosophy is either a theistic foundation or none. Both the abstractions of mechanical theory and the impersonal cate- gories of philosophical dogmatism are found to cancel themselves when taken apart from liv- ing and self-conscious intelligence, in which alone they have either existence or meaning. In his first lecture he reaches, in the closing sentences, the following conclusions : It is as legitimate to speak of an eternal in- telligence as to speak of an eternal energy. So 1:443 BORDEN P. BOWNE far, then, have we come as to have good grounds for saying that the pov^^er at work in the world is an intelligent power. What can we fairly say more about that power? In the conclusion of his second lecture, which treats the inorganic world as a prepara- tion for life, he says, near the close : So we come to the conclusion that this is a universe in which there is not only power, in- telligence, life, — but we are able to recognize that there is feeling in the universe. The third lecture is upon Life. In it he reaches the following thoughts : There is power at work greater than we can measure; there is wisdom of the highest kind at work. That power is not a stranger to life. It is not an unknowable power, for it is a mani- fested power; and a power, so far as it is mani- fested, is known or may be known. We may have to speak of it as unlimited, but negative adjectives do not alter the positive character of the power. It is one of the most curious freaks of metaphysics that a power manifested in the whole universe should be described as unknowable. n453 • BORDEN P. BOWNE In his fourth lecture, treating of Rational Life and its Implications, he says : What I am concerned with here is not how man came to be, nor how physically he was evolved from lower forms of life, nor how his intelligence is related to lower intelligences, — but what can we discern man to be physically, m.entally, morally, and religiously now that he is here? Further, as to the making of man : We have come in man to a new kind of unit, which in many ways has transcended those we met before; not merely an organic unit, nor a mechanical unit held together by pressure, but a unit of independent, self-guided, rational beings held together by an inward motive and bound by bonds which are moral and spiritual. The death of Dean Bowne, April first, 19 10, removed him when, not yet sixty-three years old, he seemed at the prime of his mental vigor. [463 Andrew M, Fairbairn, D.D., 1838-1912 Third Lecturer upon Deems Foundation Principal of Mansfield College, Oxford, England Ill ANDREW MARTIN FAIRBAIRN The third lecturer, Andrew Martin Fairbairn, at the time of his visit to New York University in January, 1906, was in his sixty-eighth year, having been born near Edinburgh, Scotland, November fourth, 1838. He devoted himself early to theology and metaphysics. He studied at the Universities of Edinburgh and Berlin, was a pastor in West Lothian for twelve years, and in Aberdeen for five years. At thirty-nine years of age he became Principal of Airedale College in the north of England. Nine years later he became the first Principal of the extra- University Mansfield College at Oxford, in which position he had served for twenty years at the time when he came as a Deems Lecturer. Upon his return to England, before he had prepared his lectures for the press, he was over- taken by illness. He died upon February ninth, 1912. ANDREW MARTIN FAIRBAIRN His successor in the Principalship of Mans- field College, Oxford, Rev. William B. Selbie, writes to the editor of this book as follows : With regard to the question you ask as to his lectures, certainly nothing he delivered in 1906 is likely to be published. There is, how- ever, a good deal on the subject [discussed by him in 1906] in his "Philosophy of the Chris- tian Religion," published in 1902 by the Mac- millan Company, New York and London. This house had contracted to publish also Principal Fairbairn's lectures on the Deems Foundation. The title given by him to the six lectures delivered by him in New York University was "The Religion of Jesus Christ." Of the pre- ceding volume, named above, containing nearly six hundred pages, about two hundred pages are devoted to the Christian religion. Of these about one-half are given to a discussion of the historical person, Jesus, as he appears in the first three Gospels, with the demonstration of his ethical transcendence and his interpreta- tion of his own personality. It is only in the last one hundred and twenty pages that Prin- us;] ANDREW MARTIN FAIRBAIRN cipal Fairbairn enters on the field which he expanded more fully in his lectures of 1906. Hardly fifty pages are occupied with the inter- pretation of Christ's person given by Paul, by John, and by the other writers of the epis- tles. It was here, according to the recollec- tion of the writer, that the six lectures given in the University Building at Washington Square were marvelously rich and eloquent. It were a subject of deeper regret that the ex- pected volume of Dr. Fairbairn never saw the light, were it not that the same field has been chosen by younger men and treated with a wealth of learning and of labor such as may be found in the Fifth Series of Deems Foundation Lectures, namely, those delivered in 1910 by Sir William M. Ramsay. These lectures, un- der the title of "The Teaching of Paul in Terms of the Present Day," are referred to further on in this volume. To the editor of this book, who, however, took no notes of this third course of lectures, it seemed the aim of Dr. Fairbairn to bring out a volume which should advance along the way outlined in the closing paragraph of the pref- ANDREW MARTIN FAIRBAIRN ace to his "Philosophy of the Christian Re- ligion." It seems proper to insert here this paragraph : This book, then, is neither a philosophy nor a history of religion, but it is an endeavour to look at what is at once the central fact and idea, of the Christian faith by a mind whose chief labour in life has been to make an attempt at such a philosophy through such a history. The Son of God holds in His pierced hands the keys of all the religions, explains all the factors of their being and all the persons through whom they have been realized. And this means that the author would not, if he could, take the religion he loves out of the cycle of the his- torical religions. On the contrary, he holds that Christianity must stand there if it is to be really known and truly honoured. The time is coming, and we shall hope that the man is com- ing with it, which shall give us a new Analogy, speaking a more generous and hopeful lan- guage, breathing a nobler spirit, aspiring to a larger day than Bishop Butler's. It will seek to discover in man's religions the story of his quest after God, but no less of God's quest l5ol ANDREW MARTIN FAIRBAIRN after him; and it will listen in all of them for the voice of the Eternal, who has written His law upon the heart in characters that can never be eradicated. And it will argue that a system whose crown and centre is the Divine Mind, is one which does justice to everything positive in humanity by penetrating it everywhere with Deity. The Incarnation, as here read, is the very truth which turns nature and man, history and religion, into the luminous dwelling-place of God. l50 IV HORACE G. UNDERWOOD Horace G. Underwood, the fourth lecturer, was born in London, England, July nine- teenth, 1859, and completed his forty-ninth year in the summer when his lectures were pre- pared. He had taken his Bachelor of Arts degree from New York University when twenty-one, and graduated from the Theolog- ical Seminary of New Brunswick three years later. He went to Korea in 1885 and became, two years later, Professor of Chemistry in the Royal Hospital Medical College. In 1888 he became pastor of a mission church in Korea, which he still cares for. At the same time he has been President of the Board of Translators of the Korean Bible, author of a grammar and dictionary of the Korean language, and of many other works. The editor of this volume remained for some time in 1910 in the city of Seoul, the capital of Korea. Dr. Underwood 152:1 Horace G. Underwood, D.D., 1859- Fourth Lecturer upon Deems Foundation Principal of Mission Training School and Mission Pastor, Seoul, Korea HORACE G. UNDERWOOD had been brought home from a visit to the seaside suffering from a most painful accident to his knee, and for days was unable, by reason of his suffering, to see visitors. I had the privi- lege of trying to take his place upon a Sunday, speaking through an interpreter to his large congregation, some hundreds of men and an equal number of women, separated by a par- tition higher than a man's head running length- wise through the church. All, however, were in full view of the preacher as they sat in Ori- ental fashion on the floor, the women's great company being made more lively and interest- ing by the free movements accorded to children of all ages finding their way hither and thither through the multitude. When, on the last day of my stay in the capital, I was admitted to see Dr. Underwood, he talked with great clearness and force of his plans and hopes for the up- building of education in the Empire to which he had been giving a full quarter-century of his life. No thought of a volume upon the religions of Eastern Asia was in the mind of Dr. Under- wood when he came on a vacation, according to 1:533 HORACE G. UNDERWOOD custom, in the year 1908. At the urgent re- quest of the Deems Lectureship Committee, Dr. Underwood prepared and delivered these lectures during his summer residence at Uni- versity Heights, while many other duties be- sides authorship were devolving upon him. He announces in beginning : It is the purpose of these lectures to study the religions and practices of the peoples of China, Japan, and Korea, in order to ascertain as far as possible what conceptions of God they hold. It has seemed best to study first those reli- gions that may in a peculiar way be classed as national : the Taoism of China, the Shintoism of Japan, and the Shamanism of Korea. We will then turn our attention to the two great cults found alike in all three countries, Buddhism and Confucianism. Lastly, we Mall contrast the theistic conceptions found in these with those that have been given us in the Bible. In China, two religions only are indigenous. Confucianism and Taoism are alike develop- ments of something prior to either. The lecturer believes that their founders, C543 HORACE G. UNDERWOOD Confucius and Lao-tsze, may have lived con- temporaneously, the latter being the older man, between five hundred and six hundred years before Christ. Lao-tsze never expected to give a religion to the people of China, but later generations, with his philosophy as an alleged groundwork, have evolved a religion that contradicts his teachings at almost every point — a religion that has had a blighting influence upon all China. In reference to Shintoism, Dr. Underwood holds : The early religion of Japan was the sheerest polytheism nature-worship could offer. Let- ters were introduced into Japan in the third century a.d., and the oldest books are five hun- dred years later. Their myths are most of them rather puerile and not unlike our own fairy stories. The greater number of them are dis- gusting and obscene. Shintoism attempted no interpretation of the universe as a whole. It conceived of the origin of the country and people of Japan as due to the direct creative energy of the gods. 1:553 HORACE G. UNDERWOOD Certain features of this unique ethnic faith command our admiration: first, the intense spirit of loyalty and patriotism; second, an in- tense love, which partakes of the nature of worship, for their beautiful islands. A third, and best point of Shinto, is the concept of man partaking of divine nature; but their vision of the Deity was clouded with sensuality and ma- terialism, and therefore low and degrading. The Shamanism, or nature-worship of Ko- rea, which seems to be indigenous, although very largely affected by the doctrine and prac- tices of Buddhism, has been developed along its own lines. There is no organized priest- hood. The temples or shrines are mutually independent. The purest religious notion which the Korean to-day possesses is the belief in Hananim — a being entirely unconnected with imported cults. The name is compounded of the words sky and master. The Koreans con- sider this being to be the supreme ruler, sepa- rated from and outside the circle of the various spirits and demons that invest all nature. If you talk with a Korean about Hananim, he will acknowledge his supremacy. But his 1:563 HORACE G. UNDERWOOD vision has become so beclouded with the swarms of deities which he has made for him- self, and his time so absorbed in efforts to free himself from evils which may come, that he has none left to spare for the Great God. Dr. Underwood may claim to speak with authority as to the hold of Confucianism in his own country. He says : Ancestral worship in Korea may be said to be a miniature copy of that in China, not in the sense of containing less of its ethical and spir- itual contents, but in being more meagre in ceremonial and rite. A Korean gentleman of high education, writing of Confucianism, sums up with these words: "A system of ethics yielding the fruit of agnosticism, selfishness, arrogance, despot- ism, degradation of woman, cannot be pro- nounced a good one. If other countries can make a better use of it, Korea is, or ought to be, willing enough to part with it — the sooner the better." A single quotation from Dr. Underwood is here given, which speaks of the characteristics of Buddhism within his own observation : [573 HORACE G. UNDERWOOD Buddhism, not being called upon in Korea to meet a firmly established native worship, and, in fact, having aim solely to supply the deficiencies of the two existing religions (Shamanism and Confucianism) , the extremes to which eclecticism has led elsewhere have not been so pronouncedly manifest here. As a consequence, there is perhaps less irreverence, and the religious instinct is more easily awak- ened, than in China. Upon the last page but one of his volume, the lecturer says of the Korean as he has studied him for twenty- five years : When he, standing by his simple altars, where with neither image nor spirit tablet his fathers have for generations worshipped the God of Heaven, learns that God is a spirit and that they who worship him must do so in spirit and in truth, he believes this God is the God of his fathers. When he peruses his oldest his- tories and reads that his most ancient king, Tangun, had built an altar in Kangwha and there worshipped his "Father God, the Crea- tor," he is more than ready to say, "This, and no other, shall be our God." Sir William Mitchell Ramsay, D.D., 1851^ Fifth Lecturer upon Deems Foundation Professor of Humanity, Aberdeen University, Scotland V SIR WILLIAM MITCHELL RAMSAY The fifth lecturer, William Mitchell Ramsay, born in Glasgow March fifteenth, 1851, was in his sixtieth year when he delivered the Deems Lectures in November, 1910. He studied at the Universities of Aberdeen, Oxford, and Gdttingen. Appointed by Oxford a traveling student in 1880, he traveled widely the next ten years, until 1891, in Asiatic Turkey. At subsequent dates he again traveled in that re- gion for almost as long a time. He was profes- sor of Humanity in Aberdeen for twenty-five years, from 1886 till 1911. He was knighted by the British Government in 1906. He is the author of some ten or twelve volumes bearing upon the times of the New Testament, and especially upon the life and teachings of the Apostle Paul. His residence at this time is in the city of Edinburgh. The volume of his lec- tures upon the Deems Foundation is published 1591 SIR WILLIAM MITCHELL RAMSAY by Hodder & Stoughton in New York, Lon- don, and Toronto. No volume of lectures upon the Deems Foundation is likely to interest the general reader more than the book of Sir William Ram- say. When the agreement was first made for these lectures, the title discussed between Sir William Ramsay and Dr. John H. Mac- Cracken, who visited Aberdeen, Scotland, to secure his consent to lecture, was "Saint Paul's Philosophy." The published title is "The Teaching of Paul in Terms of the Present Day." Why the latter title is preferred by the author will appear at once to the reader in the very few sentences which will be quoted from this volume of over four hundred pages. Paul has left us no formal statement of his religious-philosophical position. . . . Yet every statement which he makes in any of his letters expresses the judgment of a man who had thought out for himself a certain system of philosophy and religion. . . . His position was settled and his system was already com- pleted before he was finally ordered to go forth unto the Gentiles. . . . No develop- [60] SIR WILLIAM MITCHELL RAMSAY ment in the religious position of Paul can be traced in his letters. . . . The letters to the Ephesians or Colossians, who were trained and practised in Christian thought, are more philo- sophical and mystic in language than the Corinthian letter; yet in all his letters the same philosophy, the same religion, and the same mysticism lie below the surface. What are the axioms on which Paul builds up his philosophy *? They are two, and of these two the second is merely the complete statement of what is involved in the first. . . . When you say that God is, your axiom is use- less if the God whose existence you assert is not the true and real God. . . . He does not try to prove these axioms; he boldly assumes them. Error or sin is an enslavement of the mind. The divine nature is freedom. Freedom is the consciously chosen identification of one's own will with the will of God and with the order of nature through which that will expresses itself. From the axiom that there is one personal God, the single self-existent and all-powerful reality, Paul's thought began. . . . Without ceo SIR WILLIAM MITCHELL RAMSAY Him the attempt to think and to live is a rud- derless drifting on a troubled sea. . . . The religion of Paul was definitely and absolutely inconsistent with the characteristic Oriental doctrine of pantheistic type. . . . God exists to make and to perfect the world. . . . Noth- ing is rightly understood except in its relation to that First Power. . . . From Him and through Him and to Him are all things. Any- thing that existed apart from Him would be an independent existence ever against Him, and therefore a negation of the truth that God is. Faith is the force that raises man above all hesitation regarding the goodness of God. If the experience of life instils a doubt, as losses increase, as apparently purposeless and un- merited suffering intrudes itself all around, as friends depart and life grows grey in their absence, or if history appals with its crimes and massacres and the ruin of great civilizations, what is Paul's answer? The suffering, the evil, the disappointments, are a stage in the purpose of God. The will of God is the soul of history. Such is the philosophic theory of Paul. . . . Paul is 1:623 SIR WILLIAM MITCHELL RAMSAY the Apostle who most clearly regards human nature and history as progressive : but human history is very far from being a continuous rec- ord of progress. . . . Progress ceases because the nation no longer hears the Divine voice. The counsel of God works itself out to its final end through the tangle and confusion of the mixed good and evil of human fortunes. This Hellenic and philosophic view [also ex- pressed by Homer in his Iliad] is always found moderating and informing Paul's thought. . . . God's will is the principle or order which gives unity. . . . This order expresses itself as growth or development or evolution. The highest generalization which science can reach is that the universe is a rational sys- tem; that true scientific knowledge is the com- prehension of this system, and that the aim of life is to come into harmony with the order of nature. . . . There is nothing in this view which Paul would not fully and gladly accept as far as it goes, but he requires you to go much further. He insists upon the Personality which makes this order and expresses itself through this order. 1:633 SIR WILLIAM MITCHELL RAMSAY The fundamental and ultimate truth, then, the first and the last, is that this process of growth is the real expression of the divine life and the divine power both within man and out- side of man; and man is, or is intended to be, moving towards the union, that is, the reunion with God. If there is to be motion, there must be a force to produce the motion. . . . This force Paul calls faith. It is the compelling force of life. Without faith there can be no life and no movement towards truth and God. It is an intense and burning enthusiasm, in- spired through overpowering belief in, and realization of, the nature of Jesus, — an enthu- siasm which drives on the man in whose soul it reigns to live the life of Jesus. It exists poten- tially in all men. It is the divine element in man, recognizing, longing for, and striving to attain to the divine nature around man. Neither in the above quotations from Sir William Ramsay, nor in his whole volume, does he aim to set forth the entire theology of Paul. His volume has as its first aim to state the philosophy of Paul. In the Table of Con- tents this is designated as "Part II: The n643 SIR WILLIAM MITCHELL RAMSAY Thought of Paul." The remainder of the vol- ume is given in the Contents as 'Tart I: Preparatory Questions" and 'Tart III: Sub- sidiary Questions." Indeed, there are portions of even Part II that might be placed under this third title. Sir William Ramsay's discussion of the philosophy of Paul is hardly surpassed in clear- ness and suggestiveness by any other writer upon this subject. 1:653 VI RUDOLF EUCKEN Professor Rudolf Eucken, the sixth lec- turer, was at the time of the delivery of his lectures, in 1913, in his sixty-seventh year, having been born in Germany, within less than fifty miles of the northeast coast of Holland and of the North Sea, on January fifth, 1846. He studied at Gottingen, where he took his doctorate in Philosophy, and at Berlin. When he was twenty-five years old he became Profes- sor of Philosophy in Basle. After three years he accepted the chair of Philosophy in Jena, where he has now taught nearly forty years. The Nobel Prize in Literature was awarded him for the year 1908. His publications in early life treated chiefly of the history of philosophy, but since 1900, chiefly of systematic philosophy. A recent list of his works includes some ten or twelve titles. The six lectures upon the Deems Foundation 1:663 Rudolf Eucken, D.D., 1846- Sixth Lecturer upon Deems Foundation Professor uf Philosophy, University of Jena, Germany RUDOLF EUCKEN were published, soon after their delivery, by G. P. Putnam's Sons, New York and London, filling not quite one hundred and twenty pages. The following summary of Professor Eucken's published lectures is made up almost entirely of quotations from the printed vol- ume. It may be noted in this connection that to enjoy and to comprehend the writings of many a philosopher the reader needs first to ac- quire the particular vocabulary of the writer. Although the present lectures are less technical in language than some of the writings of Pro- fessor Eucken, the popular reader should as- sure himself that he has learned the particular sense in which certain words are employed by the author, as, for example, the word "spiri- tual" in the first paragraph, in the phrase "the spiritual condition of man." Certain tendencies of contemporary thought tend to dethrone morality from the unique po- sition it has enjoyed. The mechanical deter- ministic view of the world raises the question whether right and duty are of the essence of reality. It becomes necessary, therefore, to n673 RUDOLF EUCKEN reexamine the bases of morality. We find these undeniable bases in the conscious experi- ence of individuals. Something speaks in man which is not confined to his own interest and which forces him to judge his actions. Such judgment must inevitably influence both the action and the spiritual condition of man; in one direction it promotes, in another it re- presses. Man's experience reveals to him heteroge- neous elements. It deals first with the sense world, a collection of separate and non-co- hesive elements. Then it reveals the fact that what was at first beside us and apart from us can be transferred to the soul without merging into it. Our own mind supplies the forms in which we shape our world. In science ideas gain a significance of their own, apart from the impressions of sense; they develop their own laws, and react with transforming power on what they have absorbed. Experience reveals a conflict between these objective and subjec- tive worlds. The inner life, with all its dis- tinct manifestations, can cope successfully with the outer world and its forcible inroads, 1:683 RUDOLF EUCKEN only by developing an inner realm which it ex- tends to an independent world of its own. The antithesis between internal and external values which at first seemed to disintegrate life can be overcome if spiritual endeavor absorbs the object and brings it into reciprocal action with spiritual forces. With spiritual develop- ment at its highest, life does not fluctuate be- tween the subjective and objective, but unites both in itself, brings them into reciprocal ac- tion, and develops one by means of the other. In this tendency to subject everything to the operation of spiritual forces — to create and develop an inner world, we recognize a move- ment of the universe, a movement in which man is privileged to participate, but which he could never engender from out of his own na- ture. The recognition of such a movement completely changes the aspect of reality. The universe now seems to embrace two planes and to be rising, at least so far as humanity is con- cerned, from one plane to the other. A new light is cast on reality, which ceases to be a col- lection of separate and non-cohesive elements, and becomes capable of comprehensive opera- 1:693 RUDOLF EUCKEN tion and of self-concentration. What used to be considered of secondary importance is now of paramount value. This requires a reversion of the original order of things, a readjustment of the values of life. We have to acquire an essentially new life. The requirements thus formulated lead to a system of ethics. Its fundamental doctrine is man's power to rise by free action to the high- est plane of cosmic life, and to develop it with all the strength of his soul. This spiritual force working within us is at first chiefly ap- preciated as giving us more power over exter- nal realities. But as soon as the spiritual life acquires autonomy within us, we operate with the laws and powers inherent in the things themselves, we become indifferent to outer profit and success; a new depth of reality is opened up, we take possession of a world which exalts us far above all petty human con- siderations, yet which is not alien and unfa- miliar to us, but is essentially our own life and being. Not only must the new world be recog- nized and taken possession of by the indi- vidual, but a new order of things valid for all RUDOLF EUCKEN humanity must be created and triumphantly asserted against an entirely different order of things. The efforts of all humanity must sup- plement the visible world, to which we remain bound, by an invisible one, and must make of this invisible world the chief seat of human life. This transforms our life into a never- ending task, but also imparts to it an incom- parable greatness. It is evident that all these factors have laid the foundation for a system of ethics. That which gives us human beings our preeminence and constitutes our innermost essence is not to be gained without our own efforts, and per- vades our life as a continuous task. We may call the morality arising thence, the Ethics of the Spiritual Life. The life of the spirit con- stitutes a new world as compared to the life which originally encompasses us in nature and society, and which though it contains certain processes of a spiritual character is yet fun- damentally bound to the senses. In the new life the spiritual gains autonomy, becomes a comprehensive whole, and is able to cultivate its own individuality. It reveals a plane of RUDOLF EUCKEN life essentially superior to that of nature. We experience an inner gradation, a spiritual world speaks within us, not as something alien, but in union with our own innermost being, as the depth of our own soul. The idea of duty is necessary in proportion to the consciousness and recognition of the difference between man as he is and the inner world which corresponds to his innermost being. Conflicts, inner dis- cord, stagnation of life impel morality to seek close contact with religion. We see that man has in himself an ideal on which depends all the greatness and dignity of his life, but he cannot reach it unaided. Something seems to assert itself within him, without his being able to accomplish it. It is the essence of all deep religions, especially of Christianity, that a new life is created in man by a revelation of the Divine, by means of a direct union of the soul with God. This new life is held to be superior to the complexity of existing conditions, and is sure to triumph because it is founded in God. ii^:\ August Karl Reischauer, D.D., 1879=- Seventh Lecturer upon Deems Foundatiun Professor of Ethics and Philosophy, Meiji Gakuin, Tokyo, Japan VII AUGUST KARL REISCHAUER The seventh lecturer, August Karl Reischauer, was born in Jonesboro, Illinois, September fourth, 1879, ^^d was therefore in his thirty- fourth year when he lectured upon the Deems Foundation, being the first of the lecturers who was not over forty years old. He studied at Hanover College, Indiana, and the McCor- mick Theological Seminary, Chicago; and after his ordination in 1905, went at once to Japan to teach Ethics and Philosophy in the mission college in the west part of the city of Tokyo, the school being called Meiji Academy, in honor of the Meiji era of the history of Japan, which was ushered in in the year 1868 by the abolition of the government of the Shoguns and the replacing in supreme power of the Mikado, who had for centuries been kept in subjection to the military Shogunate. He has published in Japan a catechism on Bud- C733 AUGUST KARL REISCHAUER dhism of the Shin sect, or on the Buddhism of northern Asia, and a treatise on personal im- mortality. Dr. Reischauer's lectures on the Deems Foundation have not yet been pub- lished, since he did not return to Japan for some months after their delivery and requires considerable time for preparing the same for the press. No libraries outside of Japan con- tain more than a mere fraction of the Buddhist authorities from whose writings the material of these lectures was obtained. The lecturer in his first lecture presented Buddhist Origins. In the second he traced the development of Primitive Buddhism into the Mahayana Buddhism, this form of Bud- dhism having the lead in Japan. He presented in his third lecture the historical development of Japanese Buddhism. His fourth lecture discussed the Buddhist Canon. In his fifth he sketched the Japanese Sects and their chief tenets. The closing lecture presented, in com- parison with Buddhism, the strength of Chris- tianity in Japan. 1:743 APPENDIX The publishers of the several volumes of lec- tures upon the Deems Foundation are indi- cated in the following statement : "Theism in the Light of Present Science and Philosophy," by James Iverach, M.A., D.D. : The Macmillan Company, New York and London. "Theism," by Borden P. Bowne, D.D., Pro- fessor of Philosophy in Boston University: American Book Company, New York, Cincin- nati and Chicago. "Religions of Eastern Asia," by Horace Grant Underwood, D.D. : The Macmillan Company, New York. "The Teaching of Paul in Terms of the Present Day," by Sir William Mitchell Ram- say, D.C.L. : Hodder & Stoughton, London, New York and Toronto. "Ethics and Modern Thought— A Theor}^ of their Relations," by Rudolf Eucken, Pro- 1:753 APPENDIX f essor of Philosophy, University of Jena : G. P. Putnam's Sons, New York and London. As noted elsewhere, the failure of the late Principal Fairbairn's health prevented the preparation of his lectures for the press. The lectures of Dr. A. K. Reischauer are to be pub- lished by the year 1916. The twelve volumes published by the Insti- tute before the year 1900 are entirely out of print. A few copies of each of the first eight volumes, entitled "Christian Thought," are held by the Institute ; also, a few copies of the book entitled "Christ and the Church," which v/as the twelfth and last volume before 1900. An}^ one of these volumes may be obtained, postpaid, by remitting one dollar to Institute of Christian Philosophy, University Heights, New York City. The Institute will pay one dollar for each of a few copies of the ninth, tenth, and elev- enth volumes of "Christian Thought," which it desires for its library. ll^l