Professor of Natural Religion and Christian Doctrine, he lectured regularly upon it. Two sentences in the Introduction express the spirit in which the work was undertaken: "The work of Comparative Theology is to do equal justice to all the religious tendencies of mankind. Assuming, with the Apostle Paul, that each religion has come providentially, as a method by which different races should "seek the Lord, if haply they might feel after him and find him," it attempts to show how each may be a step in the religious progress of the races, and a schoolmaster to bring men to Christ.' The two parts of the task, the exact ascertainment of the facts, and inferences and generalizations from them, are, however, to be kept separate; and after a preliminary survey in the Introduction, it is only in the concluding chapter that a final comparison and estimate is attempted. The enlargement of knowledge in almost all the fields within the scope of this volume in the last half-century has been greater than ever before, and much that was the best information and opinion available in the sixties of the last century has been superseded; but judged by the learning of the time, the "Ten Great Religions' was a remarkable achievement for any man, much more for a busy minister with many other enterprises in hand. The author was acquainted with the best literature, and had read in it widely, discriminatingly, and not uncritically, and in general made judicious use of it. The larger significance of the work was, however, not the information it gave in convenient form about the several religions, nor the corrective it administered to the indiscriminate enthusiasm for Oriental, and especially Indian, philosophy and 'ethnic Scriptures,' which was then much in the fashion; it was that a minister of Clarke's explicit Christian convictions should write with such sympathetic understanding of the religions of other races and times, and with generous recognition of the truth in them, partial and one-sided though it seemed to him. A certain Hegelian schematism — though not Hegel's scheme served him naturally to define his comparisons, but seldom obtrudes upon the descriptive matter. A second volume, "Ten Great Religions, Part II. A Comparison of All Religions' (1883), growing out of a course of Lowell Lectures treats the subject by cross-sections — the idea of God, the human soul, prayer and worship, ethics, the idea of a future state, etc. ending with a chapter on the future religion of mankind. Its scope is somewhat wider than that of the former series, taking account, besides, of the religions of uncivilized peoples; elsewhere also there is new matter from more recent investigations. Like many an inevitable sequel, it suffered by comparison with the original, as from its very method it was bound to suffer. But the aim and spirit are the same. If the titles of other books be named here, it is to show the range of his interests and his studies - 'Orthodoxy: Its Truths and Errors' (1866); 'Essentials and Non-Essentials in Religion' (1878); 'Common Sense in Religion' (1879); 'The Ideas of the Apostle Paul, Translated into their Modern Equivalents' (1884); 'The Problem of the Fourth Gospel' (1886); etc. Mention has been made of Clarke's comments in his autobiography on methods of instruction in school and college. As an Overseer of Harvard College for many years, he took occasion to express his maturer judgment on the curriculum as well as on methods. In a report of a committee to the Overseers in 1865, he puts the case strongly for larger opportunity in modern languages, and for less required study of Greek, and less grammar and 'philology' in what was left. One who has lived through this whole history cannot help remarking that the same arguments which were then urged against the requirements in Greek and Latin, and against the method of teaching them, have more recently been turned with no less energy against the requirements in modern languages and the instruction in them. Of the influence of James Freeman Clarke in the church, Andrew P. Peabody says: 'It may be doubted whether in the Boston pulpit any other man has filled so large a place so long.' At a reception on Clarke's fiftieth birthday, Governor Andrew, who had been a member of the Church of the Disciples almost from the beginning, said: 'I desire to render due thanks and due honor to him who has guided and helped our thought and our activity, that, in all the vicissitudes of twenty years, against all temptations, and under all allurements of temporizing policy, he has kept this pulpit free, this church free, its creed as comprehensive as the formulary of the first Apostles, its spirit of brotherhood as expansive as the charity of the Christian faith. Nor had this been possible, save to a man who saw too wide a field, too great a harvest, a world too broad, and a humanity too precious, either for delays, for jealousies, or for strifes; too much to be done, too many ways for doing good, too little difference in the values of methods, to permit the waste of strength and time in questioning the diversity of the manifestation of the same spirit.' On the same occasion his classmate, Oliver Wendell Holmes, wrote him this poem: A BIRTHDAY TRIBUTE Who is the shepherd sent to lead, Through pastures green, the Master's sheep? What guileless 'Israelite indeed' The folded flock may watch and keep? He who with manliest spirit joins The heart of gentlest human mould, True to all Truth the world denies, Who asks no meed of earthly fame, Who knows no earthly master's call, Who hopes for man, through guilt and shame, Who makes another's griefs his own, Whose smile lends joy a double cheer; O faithful shepherd! thou hast borne PHILLIPS BROOKS 1835-1893 WHEN Phillips Brooks in his 'Lectures on Preaching' said to the students at Yale, "Truth through Personality is our description of real preaching,' he described himself. "The truth must really come through the person, not merely over his lips, not merely into his understanding and out through his pen. It must come through his character, his affections, his whole intellectual and moral being. It must come genuinely through him.' Two strains of New England character blended in the making of Phillips Brooks's personality. His mother, a Phillips, a woman of strong, even dominant character, deeply religious, was saturated with the theology and faith of her day. She was aglow with the love of Christ and the mysticism of Puritan saints. His father illustrated the practical and ethical elements of Christian life. When Phillips was four years old, his parents, leaving the Orthodox and the Unitarian Churches, became members of Saint Paul's Episcopal Church, Boston, and there with their six boys worshipped. Here Phillips gained an historic perspective and an Anglo-Saxon interpretation of the Christian faith which gave his theology, mysticism, and ethics, background. At his graduation from Harvard in 1855 he was a very tall, wellbuilt youth, with large, deep, dark eyes under a heavy shock of hair, reserved among casual acquaintances, friendly and chatty with his close friends, widely read, a versatile writer, but not strictly a scholar. Through failure in his first work in life as a teacher, he was driven, unconscious of his powers, into the ministry. Appointed an usher in the Boston Latin School, which was ruled by the rod of Master Gardner, Brooks, according to his nature, attempted suasion, not discipline, personal leadership, not authority- an impossible task in that school. The boys, disobedient and uproarious, made the tall, gauche young man's life miserable. Within three months he resigned and sought the advice of President Walker. As he came from the President's house, a young |