child physically as well as mentally, and while educere was usually used with reference to bodily nurture and educare more frequently referred to the mind, these distinctions were not strictly observed, so that there is no authority for the statement that the primary sense of educate is to "draw out or unfold the powers of the mind," but of the body as well. Both articles are right as far as they go and do not conflict. The criticism was uncalled for. Education comprehends all this and more God does much not mentioned. B. F. EBERHART.

Orleans, Neb.

"SAINT PAUL ON THE SPIRITUAL BODY."-A REJOINDER.

IN the Methodist Review for January-February is a critique on an article bearing the above caption and published in the "Arena" of the Review for May, 1903. The article is not annihilated by the critic, but may be strengthened by a reply to his criticism. Does the critic intend to affirm that spiritual is not diametrically opposed to material, or that they are alike? If so, his argument requires that he should give some instance proving their similarity, or some particulars in which they are the same. This he has not done unless in the sentence "Soma,' body, is clearly stated by Paul to be ‘a feature or attribute' of both." A fair parallel to this statement is this one: Light and darkness are alike, for they are both concepts of the mind, or describe the conditions of a locality. To my mind the statement is a begging of the question at issue. The only definition found in the Standard Dictionary which can fairly be applied to a body is this: “Spiritual—Of or pertaining to spirit, as distinguished from matter; . . . incorporeal, opposed to physical." Spirit is defined, "The form of being or substance characterized by self-consciousness, selfactivity, and personality, and by the absence of the properties that distinctively belong to matter, as extension, inertia," etc. Now, if this is to be accepted as authoritative we shall look in vain for a more complete distinction or difference, in the width of the universe. Our critic affirms further: "Nor is it important to determine in this connection whether it is certain or uncertain, since Paul is not writing of the 'natural' or the 'spiritual' abstractly, but of the 'natural body' and the 'spiritual body,' and gives no authority for saying that 'they hold no feature or attribute in common.'" Now, this would reduce Paul's statement, "There is a spiritual body," to a string of words without meaning. If an adjective is used legitimately the attribute described by it is by its use declared to belong to the noun in relation to which the adjective is used. For example, in the phrase, "a white dove," the dove is affirmed to possess the attribute which the adjective "white" describes. Now as fully as the dove is declared to be white, so the affirmation of Paul, "There is a spiritual body," declares the body of which Paul is speaking to be spiritual, or entirely destitute of matter, or any attribute which belongs to matter. To say less is to affirm that Paul did not realize what his words meant, or did not know the truth regarding that of which he was speaking.

One of the statements of the critic, logically interpreted, to my con

ception concedes the exclusion from the resurrection body of all matter: "A 'spiritual body' may be understood to be a body organized suitably to the necessities . . . in or on the scene or sphere of being in which it may exist." Well, now, the resurrection body is to be "with Christ" and the angels "in glory." Surely in such a "sphere of being" it would be reasonable to conclude it to have no need of matter, but to be like the other inhabitants of that "sphere," spiritual. "Are they not all . . . spirits?" Our critic seems practically, if not formally, to affirm that the resurrected body of Christ was material, and needed food, or at least that he ate for purposes other than identification. Perhaps it would be perfectly legitimate, if not indeed conclusive, to state that, the critic having the floor and the affirmative, we would wait for the exhibition of his proof. But it may safely be affirmed that, on the contrary, no evidence can be adduced from the Gospel narratives that Christ either manifested any of the attributes of matter, or ate save for the purposes of identification during his postresurrection appearances. His single occasion of eating, or the instances wherein his body appeared to consist of matter, are fully paralleled by the behavior of the angels (whom we know to be pure spirit) during their visitations to the saints of old; while, on the other hand, it is altogether inexplicable, if his body was material, why his disciples met him but ten times, and at such times for merely a brief interview, and why they were not comforted by his continued presence during the forty days. The entire duration of all ten appearances may be fairly presumed to be less than twenty hours out of the nine hundred and sixty hours of the forty days: ten minutes each for the interview with Mary, the women, Peter, James, and Paul; two hours each for those on the Emmaus journey, each of the two evening appearances in the upper room and the journey to Bethany and the ascension; six hours each for the gathering at the Sea of Galilee, and that of the "five hundred brethren"-in all eighteen hours and fifty minutes. Again: Had Christ entered the door in the manner our critic suggests, there would have been neither ground nor reason for the fear of the disciples that a ghost was in their presence; for ghosts do not knock to obtain entrance, neither are they admitted by doorkeepers. Lastly: Would our critic affirm that the spiritual body named by Paul and defined by the article would meet with a cooler welcome in the day of resurrection, from the "soul as well as spirit" of the disembodied saint, than the material body which he so hazily defines? If not, what is the purpose of this digression? HENRY G. BILBIE.

Owatonna, Minn.

MINISTERIAL SWEARING.

Is there such a thing as ministerial swearing? It does seem that some phrases and words, such as, "In God's name, let us," etc., and "I want to say that such things are damnable," need to be condemned not only as rude but as actually sinful. And it is truly disgusting to hear the "(hic)er- (hic)-old-fellow- (hic)" of the drunken man imitated.

Morris Heights, New York City.

EDWIN H. CARR.

THE ITINERANTS' CLUB.

PAUL'S ADVICE TO TITUS-TITUS ii, 11-15.

THE practical advice which Paul has thus far given to Titus, outlining the things which he should communicate to the different classes of people to whom he was called to minister and urging them to abstain from that which is evil, is followed immediately by a reason. This is shown in the eleventh verse, which reads, "For the grace of God hath appeared, bringing salvation to all men." This is the Revised Version. The margin, however, puts it more in harmony with the previous context, "hath appeared to all men, bringing salvation." This marginal reading seems to be a justification of the breadth of the counsel which the apostle has urged upon Titus. He has referred to them by classes, and to each class has offered special counsel. What more fitting, then, than that the apostle should say that "the grace of God hath appeared to all men, bringing salvation," that is, there is no exception; all classes, slaves included, are the subjects of the grace of God? Verses 11 to 14 express with great brevity and force some of the fundamental truths of Christianity. It is interesting to notice that even in the most practical advices of the apostle Paul he introduces the central teaching of his theological system as though there was a close relation between the doctrine and the practice which he enjoins. It is his constant teaching, on the foundations of which all true ethical life must rest. A study of these verses will bring out this more fully.

The grace of God is the source from which the great stream of blessings for mankind flows. The word "grace" is a standard word in the New Testament and a central word in Christian theology. Salvation by grace is the watchword of Christianity. Paul frequently uses "grace" and "peace" together, showing how closely the one is related to the other. We find this in his doxology (2 Cor. xiii, 14), “The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all," and also in his salutations. Saved by grace is the constant phrase with which the Christian expresses his thankfulness for his salvation. Hence, the use of the word "grace" for the expression of a gracious act. In 2 Cor. viii, 19, a collection for the poor churches in Jerusalem is called a grace. It means kindliness, favor, a gracious condition, a contribution. It is a broad word, but in the passage before us applies to the favor which comes to the world through Jesus Christ. "For the grace of God hath appeared" refers to the incarnation of the Son of God undoubtedly, but also refers to every manifestation of Christ when he has appeared to bless the world. The churches ever recognized this epiphany of the Son of God as the central point whence grace for the world emanates.

Further, we are informed that the grace of God is an educational

force in the world, “teaching us." This word, which in the King James Version is rendered "teaching" and in the Revised Version "instructing," may also be fitly rendered “educating" us. The grace of God which brings salvation is represented as an education for the world. This grace of God has been most effective in the training of humanity. The very fact that God has been gracious to all the world is itself an uplifting fact. Then, too, the incarnation of the Son of God has been a great educational factor in the world. It has exhibited to men the greatness of the divine love, God condescending to visit the earth in the person of his own Son. Then grace is itself a discipline. All gracious acts have been educating factors. That grace may be exercised toward others there must be a discipline of our nature: a self-denial of the thing which we often desire. This discipline comes through the means of grace, prayer, the sacraments, and the training in the Scriptures, all of which are God's gracious gifts.

We may further note the blessed results of God's grace in the personal life. This grace of God so works on the heart that a person in whom it manifests itself refuses to indulge in those things which are opposed to God's grace: "denying ungodliness and worldly lust." The word "ungodliness" may well be rendered "impiety," a failure to worship God, and this ungodliness is expressed by the apostle elsewhere as "without God in the world." Those whom grace has educated recognize God as their Father, and the Father of all men. But they refuse worldly lusts, that is, things that are of the earth earthy. Worldly lusts often are mental as well as physical. They are things of the mind and the soul. They are elsewhere described as the "lust of the flesh, and the lust of the eyes, and the pride of life." The one on whom the grace of God has come has been educated to refuse these things. This involves mental choice. God's grace in the heart leads to a choice; negatively, to refuse; positively, to live. They are exhorted here to "live soberly, righteously, and godly." Bishop Ellicott makes the remark: "The Christian duty under three aspects, to ourselves, to others, and to God."

"We should live soberly." This is that which relates to one's inner life. It is to live wisely according to proper judgment of things, a looking at everything in its proper light. To live righteously is the relation to which one stands to other lives, and to God. All these represent the kind of lives which the grace of God brings into the world. It is further said of the effects of this grace that this righteous living is in the present world. It does not indicate that we are not to live for the next world. This is shown in the following verse, but we are to see to it that our desire is to live righteously in the age of which we form a part. We have a similar passage in Gal. i, 4, "And our Lord Jesus Christ, who gave himself for our sins, that he might deliver us out of the present evil world, according to the will of our God and Father." The present age is characterized as an age of evil in which Christians are sent forth as lights in the world and the kind of living they represent is urged in contrast to the regular living of the world. This passage is peculiarly appropriate to the age in which we live, an age of pleasure, too often an age of ungodliness, and an age of carelessness as well. All these things are corrected

when mankind are educated by the grace of God which brings salvation to all men.

This living which the apostle urges upon Titus is stimulated by the blessed vision which is ever opening before his view and which is found in the thirteenth verse: "Looking for the blessed hope and appearing of the glory of our great God and Saviour Jesus Christ." It is the chief characteristic of our Christianity that it is a religion of hope. This word "hope" is a favorite word with the apostle Paul. It appears about thirty-five times in his epistles, not always with the same reference. Sometimes it expresses a hope to be enjoyed in the soul, sometimes an objective manifestation of the hope such as we find in this text, namely, "the glorious appearing of the great God and our Saviour Jesus Christ" (King James Version). This passage has been an embarrassment to the translators. The revision of 1881 translates it, "looking for the blessed hope and appearing of the glory of our great God and Saviour Jesus Christ." As a marginal reading we have "of the glory of the great God and our Saviour." Another form of rendering is, "our great God and Saviour Jesus Christ." Spence, in his Commentary, remarks: "In this sublime passage the glory of the only begotten Son alone finds mention. Taken thus it is a clear declaration of the divinity of the Eternal Son, who is here styled our great God and Saviour." Reasoning merely on grammatical principles either translation would be possible, only even then there is a presumption in favor of the translation we have adopted. But other considerations are by no means so nearly equally balanced. The word manifest (epiphany), the central thought of the counsel, is employed by St. Paul in his epistles five times, in every one of them to describe the Christ and in four of them to designate the future manifestations of his coming in glory, as here. The term epiphany is never applied to the Father. Theodoret says, "St. Paul calls Christ the great God, and thus rebukes the heretical blasphemy which denies his Godhead." Chrysostom remarks: "What can those persons say who allege that the Son is inferior to the Father?" Thus the blessed hope to which St. Paul looks forward is ever in his mind; the hope of that glory which comes to men through Christ.

This passage further presents to us another of the great fundamentals of our Christianity, namely, the redemption through the atonement of Jesus Christ, "who gave himself for us." Here is a Pauline doctrine in Pauline language. The statement that he gave himself is similar to Gal. 1, 3, where the whole passage is strikingly similar to this. It is part of the apostle's salutation to the Galatian people, "Grace to you and peace from God the Father, and our Lord Jesus Christ, who gave himself for our sins." Here is the doctrine of redemption; the deliverance of men by a ransom, the purpose of which was "to deliver men from all iniquity and to purify unto himself a people for his own possession, zealous of good works." Deliverance and purification through Christ are fundamental elements of the apostle's teaching. They are set forth so frequently and so clearly that any discussion of Pauline theology that should omit them from consideration would be at once recognized as a misrepresentation