N.Y.) Bible Teachers Training School (New York.

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not fail to spend ten minutes at least on the book as a whole.
Do not ever be afraid of review. In review let it be by
wholes. Seek to introduce variety enough to avoid monotony,
but don't he afraid of repetition. It is well to introduce
concert work occasionally in the review. There is no harm
in having a little of it in every recitation. See to it that
all speak and that they speak together. Do not allow any
individual in the class to monopolize all answers when you
ask questions of the class as a whole. If you suspect that
certain answers may not be readily given by all in concert,
bring out the answer through some member who does know,
and immediately ask the class as a whole to answer the

Some Problems in Genesis

May I answer the question, How are some problems in
Genesis being solved for met Please notice that I put the
verb in the present tense. I do not say have been solved,
but are being solved. Note also the expression, some
problems, instead of all problems.
Here is the way :

1. By a better knowledge of the book itself and conse-
quently a better understanding of the popular and
practical aim of it.

2. By choosing to think for myself, testing all claims
which are made, by all the common sense which I
can command.

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3. By being cautions abont qnickly condnding that the
improbable is likely nntme. I find in life as it is
lived that the improbable oecnrs very often. So
I am less inclined than I nsed to be to dismiss as
nntme the improbable when I find it in the Bible.

4. By taking Genesis in relation to the entire collection

of books of which it is the first, and by demanding
no more of it than its manifest function as an
introduction justifies.

5. By growing appreciation of the places where the
Bible as a whole puts emphasis.

6. By going back into Genesis out of the Gospel of

Christ as it is most fully revealed in the New
Testament. To put it in a figure by going out of
the house to the porch, and then down the steps to
the ground, and then oflf into the fields far enough
to look back and see the entire structure in relation.

7. By its Higher Pedagogy.

8. By its Higher Psychology.

9. By its Anthropology.
10. By its Theology.

What do I mean by all these combinations of words?
My space is exhausted, but we have another chance, and
enough is plain to keep most of us going for a month.

A Last Wobd

Observe exactly. Describe correctly. Express cogently.
Compare justly.

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The Bible Magazine

Published monthly by the Biblb Teaohbbs Tbaikinq Sohool


^ WiLBEBT W. Whitb, Editor Bobkbt M. Kubtz, Managing Editor

Associate Editors: John L. Dsabing, for Japan; Jahss 8. Galb, for Korea

Giovanni Luzzi, for Italy; Joshua 0. Gabbitt, for China

The design of tliis tnagaaine, as expressed in the words of
Chancellor Kent, is: "The general diffusion of the Bible as
the most effectual way to dviXise and humanise mankind.**

Vol. I MARCH, 1913 No, 3




MYSTIC MOODS. Sermon. Cobnblius Woilfkin 184


THE STUDY OP THE ENGLISH BIBLE. Louis Matthiws Swibt 201


BIBLE STUDY PROGRABiS. Wilbebt W. White 222


HOW TO TREAT TEMPTATION. Abthub T. Piebson 233



a year, with poflta^e prepaid to all points in American territory, in Canada, Mexico,
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Entered as second-class matter December 17, 1912, at the Post Office at New York,
New York, under the Act of August 24, 1912.

Copyright, 1918, by Bible Teachers Training School

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Thi School of Missionfl has existed essentiaUy since January, 1901, as an
integral part of the Bible Teachers College of Montdair, New Jersey, now
called the Bible Teachers Training School of New York.

The founding of the Bible Teachers College was related vitally to an
experience of eighteen months in India, where many missionaries expressed their
keen regret that in the days of preparation for the field their study of the
Bible had been so limited. By actual experience they had come to feel that
such study was essential and fundamental.

It was believed that missionaries in other fields must feel the same lack
which those in India felt An invitation by the Calcutta Missionary Conference
to establish a Bible School in India was therefore declined in order that a
school in the homeland might be established to help decrease the number of
missionaries who, years after reaching the field, would lament their lack of
preparation, especially in the study of the Bible itself.

The demand at home was awaiting the supply. Even before the opening
day of the first year of the school's existence (January 8, 1901) two well-
known missionaries on furlough had moved with their families to Montclair,
New Jersey, where the school was then located, in order to spend five months
in study. What chiefly influenced them in coming were the courses in the
Bible itself.

During that first year representative missionaries of four prominent
denominations were enrolled as students, and at least two candidates for the
foreign field were students.

Not only have candidates for exclusively evangelistic or teaching work
sought the school, but also candidates of varied types — physicians, educators,
superintendents, secretaries, etc

The notable recent endorsement of the aim and methods of the school
by large bodies of missionaries in the Far East furnishes additional evidence
that its plan and scoi>e, as tested and improved by an experience of over ten
years, are wisely designed and ample.

The school is organized upon the basis of a comprehensive curriculum which
includes distinctive curricula for the several schools. The groups of students
in these distinct schools thus form one community of students, living together
and working together. Each group studies apart in so far as isolation affords
advantages, and in this way the general curriculum of the school combines
comprehensive preparation with thoroughness in special training for a definite

It will thus be seen that the School of Missions, while only recently
formally organized as a distinct school, has all along been a school within the
Bible Teachers Training School. No new departure or sudden leap has been

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necessary. The School of Misdons is not an attachment, like a lean-to of a
house which has proved too small for its owner's ose; it is an essential .part
of l^e original plan.

Considerable satisfaction is felt by the founders of the Bible Teachers
Training School in finding many schools which ten years ago rigidly adhered to
the notion that their mission was solely to train candidates for the ministry, now
enlarging their borders and preparing to train Christian workers in general.
It has been frankly acknowledged by some of these institutions that the
foundation plans of the Bible Teachers Training School have been studied to
advantage by them.

The real differential, however, and revolutionary element of the Bible Teachers
Training School policy, is the BibHocentric curriculum of required studies
combined with (1) non-isolation in religious education, (2) special cultivation
of the Christian life, (3) a curriculum of practical work, and (4) an elastic
elective system.

It is gratifying to discover that after elaborate investigation, Commission V
of the Edinburgh Conference recommended as correlated special studies what,
by experience, this school had been for some time providing for candidates for
the foreign field.

Training of the candidate for the mission field will be improved from year
to year. More thought than ever before is being given to the subject, and
there is healthy competition among various training schools. It will never be
discovered, however, that the study of the Bible itself in the mother tongue
can take other than the central place in the curriculum of study. It will be
increasingly recognized also that with the exception of language study, the five
special courses recommended by the Edinburgh Conference are largely involved
in true Bible study. The proper understanding of the Bible involves the study
of Christian history and philosophy, Christian psychology and pedagogy, Christian
sociology. Christian theology, apologetics, ethics, homiletics and other well-known
and established disciplines. To the mastery of other than the ^e special courses
recommended by Commission V the candidate will apply himself. The time of
preparation for the foreign field will be extended to three years for the
majority of missionary candidates, and a goodly number will remain for a
fourth year of special preparation.


Plans are maturing for the Summer Session of the Bible Teachers Training
SchooL Information will gladly be furnished upon application.

At this Summer Session special provision will be made for missionaries at
home on furlough and for missionary candidates who will sail in the fall.

Dr. T. F. Cummings, who is now in the Far East engaged in study and
in the practical application of his method of language study, will be here to
conduct courses during the summer.

541 Lexington Avenue New York

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Dne of tttt 0teate0t nettm of
out time i0 a ptapetful, 0p0*
tematic 0tuDp of ttie l^olp
9ctiptute0. 4Fot t|)e lacb of
it toe liatie not attaineD to tte
spiritual totiu0tne00 of out

— Thx Bishop or Livekpool.

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Vol. I MARCH, 1913 No. 3


An associate, in commenting recently on a manuscript which
came to our office, pointed ont a distinction between articles
which are the result of a decision to write and showing the
consequent effort to accumulate the necessary ideas, and that
other kind of production which is the result of observation,
reflection, and experience, combining to demand utterance.
The latter manifests a vitality that will not be repressed, as
a live seed in the ground demands expression and pushes
itself out finally into view. These two classes of articles, our
observer remarks, may be likened to natural and synthetic
gems. The latter may be beautiful and undoubtedly have
their place, but for our purpose we must demand only those
natural gems of pure white hardness. Thus has my colleague
given me an introduction to a statement which I desire to
make concerning the character of the articles which we are
seeking for The Bmi^ Maqazikb. We are congratulating
ourselves in view of the contributions which are coming to
our office these days. In looking over the proofs of some of
the parts of this number, I have been struck by several
things, some of which I wish now to mention.

The article on the Resurrection, by Dr. Hanson, is the
result of a recent examination of his fine little manual in
the Christian Faith and Doctrine Series, entitled The
Resurrection and the Life. You will, I feel sure, be
greatly benefited by this clear discussion of a part of Paul's
testimony to the Resurrection.


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A large proportion of space is here allotted to the subject
of the Resurrection, both because this is the Easter season,
and because of the insidious errors abroad to-day concerning
what the Christian doctrine of the Resurrection really is.
A statement which helped me very much a few years
ago, when I first found it, is by Dr, Olin A. Curtis, of Drew
Theological Seminary, in his discussion of the resurrection
of the body, found in his book entitled The Christian
Faith. I recommend that each one of my readers examine
very thoughtfully the quotations from Dr. Curtis given
below. Both before and after carefully read the great
Resurrection chapter of the Bible, namely, 1 Corinthians 15 ;
also those portions of the four Gospels which give an account
of our Lord's post-resurrection experiences. In stating
points of personal belief. Dr. Curtis writes as follows:

1. The body of the resurrection is not produced by the deTelopment of
an indestructible germ which is within the body of this life.

2. It is not produced by a natural force which in some way belongs to
the body of this life.

3. It is not an ethereal body which, before or at the time of death, was
within the physical body as the shell is within the husk of a nut.

4. It is not the literal body of the grave reconstructed, whether by using
all or many, or a few, or even one, of the old material atoms. All this chasing
through the universe to get the identical particles of matter^ or enough of them
to constitute ''a proi>er identity,'' is not only an absurdity in philosophy, but a
serious misinterpretation of Saint Paul.

5. The body of the resurrection is not the result of any natural law, or
habitual Divine volition, such as brings on the buds and blossoms of spring.

6. The body of the resurrection is a purely spiritual body (not bound by
the laws of this world) ; made by the direct and new intention of God; hut so
made as to he conditioned hy the hody of the grave. Every glorified body is in
occasional connection with a single physical body just as really as my body to-day
is in occasional connection with the body of my childhood. The child's body
conditions the man's body — ^is the start, the initial indicative, the determining
fundament, in Gk>d's own process of identity. The body I have now is ich(U it is
because the body of my childhood was what it was. I have lost every old particle
of matter, times and times, but I have remained in my own category of identity.
Not for an instant has my body leaped into another man's category. Precisely
so a man's body of glory is his own hody under the law of identity, and can be
traced back to its conditioning clue, namely, the body which that one man had
at the time of death. Every abiding element, the entire intrinsic plan and
meaning of the material body, is by the resurrection brought again into fact

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and made glorious. Indeed, were it feasible to enter into a thorough philosophical
diseussion to show what matter actually is, such a discussion would, I believe,
make it evident that the body of the resurrection is nothing other than Ood'i
voUtiondl repetition of the body of the grave — with splendid additions.

Other sentences from the same author are :

Never is the saint to lose connection with his own past Not only by
memory, but by his very objective life itself, he is to be reminded that he is the
same man who lived that life on earth. Most seriously do I urge you to work
out the wholesomeness of this thought that the line of identity is everlastingly
sacred, that no man in aU the solemn eternities can begin ail over again,
* * * Thus the entire social life of the new race will ever suggest the sad
history of the old race. No saint can ever make a gesture, or look into the
face of another saint, without projecting large hints of the story of a costly
redemption. Indeed, the whole objective life of the saints in glory is so
planned that it has memorial force, like a great sacrament. • • •

The glorified body is, on the other hand, made according to the type of
our Lord's own glorious body. And, as you quickly see, thus comes the
emphasis upon the new race in Christ. The one distinct personal individual
is kept emphatic; but he is, even in his bodily life, brought into union with
his Bedeemer. Thus the new race is formally, as it was before spiritually, given
actual solidarity with Jesus Christ. There is a mighty social republic, kingdom,
church, where every item of association is a tribute to ''him who hath
redeemed us."

As I was glancing over the proofs of Professor Soper's
article, the sentence of Dr. Stanley Hall about the study of
the Bible by books came to mind. He said: **The study of
the Bible by books must be absolutely fundamental to all
other study. Nothing so effectively takes care of all ques-
tions of higher criticism as such book study.'* With this
sentence came also that of Isaac Taylor about study by
wholes, which he declares to be much needed *'in these times
in which whatsoever is of boundless dimensions in Holy
Scripture has passed beyond our range of vision while our
spectacled eyes are on iotas.*' Professor Soper indicates
how the question concerning the great commission involves
not merely a critical and literary problem, but also the fact
that Jesus in His life and teachings is related to the prophets
and thus to the whole Messianic history as lived by the
Jewish people before Christ's time. This great commission
did not happen. It eventuated.

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I have not been able yet to read carefully the article by
Dr. Mudge, but my eye caught that much hyphenated word
middle-of-the-road, which led me to see in its neighborhood
Ahe wise advice of St. Francis de Sales. Someone has
referred me to Mudge on Growth in Holiness, which I mean
to read. This leads me to note that one of the sanest books
on saintship of which I know is Love Enthroned, by Steele.
I cannot quote exactly, but there I found this fact stated,
which many have experienced, that a soul which is persistent
in the way of obedience may be surprised by a sudden evi-
dence of the indwelling of the Spirit of God.

Many a reader will be challenged by the words of that
faithful pastor to Frances Eidley Havergal which Dr.
Pierson cites. Is there anything more loudly called for
to-day than a superior type of Christian such as is set
before us in liiis article? How many of you have ever seen
that statement of Bishop Moule: **It is possible, Divinely
possible to be strongest through and through at our weakest
poinf t

All the articles in this number speak for themselves.
We believe you will wish to preserve more than one of the
articles. In the meantime apply yourself wholly to some
definite piece of advice herein given and test it without delay.
Thus you will avoid that ** progressive impoverishment'' of
which Dr. Sweet writes. Of the setting of that arresting
expression we would fain write, but — ^here we rest for the

GovEBNOB SuiiZBB is reported to have said that in the Bible
one will find the greatest philosophy in the world. Here is
a question and the answer as reported by a correspondent
of the New York Evening Mail :

**You have quoted poetry several times during the past
month— do you read much along that linef **When I get
the opportunity. I like Shelley more than any of the others —

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his great struggles for the benefit of hmnanity. Bums is
another favorite of mine. Shakespeare I have studied care-
fully, but above all the Bible. I don't go to the Bible for
religion alone — ^more for literature, law, philosophy. There
you will find the greatest philosophy in the world.'*

PhUosophy is not so often mentioned with the Bible as
some other departments of study, like theology, psychology,
pedagogy, sociology, ethics, etc., but it belongs in the list
and should be prominent therein.

The late Professor Garman of Amherst College, who
won signal success as a teacher, is reported to have said
that he chose philosophy as his department of instruction
because he found in it the greatest problems of life, and
that the student is satisfied with nothing less than these.
We believe it to be true that a real study of the Bible will
engage man at the prof oundest depths of his being, and that
as Governor Sulzer says: ** There (in the Bible) you
will find the greatest philosophy in the world."

NoTB — Ab there is a demand for January copies of The Bible Magazine exceed-
ing the supply, the management will pay 10 cents and postage for each copy
returned. This will greatly oblige readers who have not seen that issue. A three-
cent stamp will cover return postage.

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By Riv. Gtorob Hanson, M. A., D. D., Erekine Church, Montreal, Canada

The question on which I have been asked to write an article,
viz., the evidence for Christ's Resurrection, is a very large
one to discuss in such brief limits. I must confine myself to
the discussion of a portion of the evidence that might be
adduced, and shall ask my readers to consider with me the
testimony borne to our Lord's risen life by the Apostle Paul.

The story that he tells of Christ's appearance to him
on the way to Damascus, and of the change wrought in him
by that manifestation of the Lord, has been fiercely chal-
lenged. He is not accused of intentional falsehood by the
skeptical critics of to-day, but he is alleged to have been the
victim of some self-deception, induced by a long train of
internal debatings and brought to a head by some sudden
access of emotion. But even the ablest rationalists, after the
most exhaustive analysis of the current of thought and feel-
ing that issued in his conversion, confess themselves baffled
to account, by purely natural principles, for the tremendous
revolution that took place in the arch-persecutor's mind,
heart, and life. Thus, e. g., Baur, the founder of the Tiibin-
gen critical school, was obliged to confess toward the end of
his life the utter inadequacy of his effort to explain the
Apostle's vision of Christ as being merely a self -originated
specter, and the change in the Apostle's religious and
spiritual life as being nothing but the natural result of the
workings of heart and conscience, and in no sense due to any .
manifestation of Jesus Christ. In his Church History of the
First Three Centuries (vol. I., p. 47) he makes this remark-
able admission:

**We cannot call his conversion, his sudden transforma-
tion from the most vehement opponent of Christianity into


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its boldest preacher, anything but a miracle; and the miracle
appears all the greater when we remember that in this
revulsion of his consciousness he broke through the barriers
of Judaism, and ran out of the particularism of Judaism into
the universal idea of Christianity. Yet, great as this miracle
is, it can only be conceived as a spiritual process; and this
implies that some step of transition was not wanting from
the one extreme to the other. It is true that no analysis,
either psychological or dialectical, can detect the inner secret
of the act in which God revealed His Son in him."

A more recent writer, of the same school, Pfleiderer,
who has made in his Hibbert Lectures (p. 43) one of the most
brilliant attempts to explain psychologically the experience
of the Apostle, as caused by a self-generated vision, con-
cludes his highly imaginative picture with this quite
unexpected concession:

** However, whether we are satisfied with this psycho-
logically explained vision, or prefer to regard an objective
Christophany in addition, as being necessary to explain the
conversion of Paul, it remains in either case certain that
it was God who in the soul of Paul caused a light to shine
to give the light of the knowledge of the glory of God in the
face of Jesus Christ.*'

These are remarkable admissions for rationalism to
make after the most merciless criticism it could apply to the
man and his testimony. Unbelief finds itself helpless before
the wonder of the Apostle's sudden and complete change.
We may be thankful that such uncompromising iconoclasts,
as Baur and Pfleiderer, find themselves constrained to admit
the futility of their endeavors to dispense wholly with
supernatural causes in accounting for his conversion. It
encourages us to think that the argument for the reality of
Christ's appearance to Saul must be well nigh invulnerable,
when such protagonists of skepticism admit defeat, as they
virtually do, and leave the enigma where they found it. Let

Online LibraryN.Y.) Bible Teachers Training School (New YorkThe Bible magazine → online text (page 13 of 73)