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Showing: 381-390 results of 449

INTRODUCTION. It may seem an impertinence on the present writer's part to indite a preface to the work of a brother Bishop; and it would be a still greater one to pretend to introduce the Author of this little book to the reading public, to whom he is so well and so favourably known by a stately array of preceding volumes. Nevertheless Bishop Vaughan has been so insistent on my contributing at least a few introductory lines, that, for old... more...

Introduction Here is a masterly study of the inner life by a heart thirsting after God, eager to grasp at least the outskirts of His ways, the abyss of His love for sinners, and the height of His unapproachable majesty—and it was written by a busy pastor in Chicago! Who could imagine David writing the twenty-third Psalm on South Halsted Street, or a medieval mystic finding inspiration in a small study on the second floor of a frame house... more...

The Register of Ratlinghope. Ratlinghope is a parish situate on the road from Shrewsbury to Bishop’s Castle, four miles west from Church Stretton and twelve miles south from Shrewsbury, in the hundred of Purslow, rural deanery of Bishop’s Castle, archdeaconry of Ludlow, and diocese of Hereford.  The township of Gatten is in Ford hundred.  Its area is 5,456 acres, of which 3,756 are arable and pasture, 200 woodland, and... more...

LECTURE I. THE ORIGIN AND NATURE OF SCIENTIFIC BELIEF. 'O Lord, how manifold are Thy works: in wisdom hast Thou made them all; the earth is full of Thy riches.' —Psalm civ. 24. Those who believe that the creation and government of the world are the work of a Being Whom it is their duty to love with all their hearts, Who loves them with a love beyond all other love, to Whom they look for guidance now and unending happiness hereafter,... more...

CHAPTER I THE NATURE OF GODS Before dealing with the special varieties of the Egyptians' belief in gods, it is best to try to avoid a misunderstanding of their whole conception of the supernatural. The term god has come to tacitly imply to our minds such a highly specialised group of attributes, that we can hardly throw our ideas back into the more remote conceptions to which we also attach the same name. It is unfortunate that every other word... more...


CHAPTER I INTRODUCTION—SOURCES AND SCOPE The conditions of our knowledge of the native religion of early Rome may perhaps be best illustrated by a parallel from Roman archæology. The visitor to the Roman Forum at the present day, if he wishes to reconstruct in imagination the Forum of the early Republic, must not merely 'think away' many strata of later buildings, but, we are told, must picture to himself a totally different... more...

PREFACE. It requires no profound knowledge to reach the conclusion that the time has not yet come for an exhaustive treatise on the religion of Babylonia and Assyria. But even if our knowledge of this religion were more advanced than it is, the utility of an exhaustive treatment might still be questioned. Exhaustive treatises are apt to be exhausting to both reader and author; and however exhaustive (or exhausting) such a treatise may be, it... more...

THE RELIGION OF NUMA Rome forms no exception to the general rule that nations, like individuals, grow by contact with the outside world. In the middle of the five centuries of her republic came the Punic wars and the intimate association with Greece which made the last half of her history as a republic so different from the first half; and in the kingdom, which preceded the republic, there was a similar coming of foreign influence, which made... more...

CHAPTER I. INTRODUCTORY. To summon a dead religion from its forgotten grave and to make it tell its story, would require an enchanter's wand. Other old faiths, of Egypt, Babylon, Greece, Rome, are known to us. But in their case liturgies, myths, theogonies, theologies, and the accessories of cult, remain to yield their report of the outward form of human belief and aspiration. How scanty, on the other hand, are the records of Celtic religion!... more...

Buddhism is geographically divided into two schools[FN#1]—the Southern, the older and simpler, and the Northern, the later and more developed faith. The former, based mainly on the Pali texts[FN#2] is known as Hinayana[FN#3] (small vehicle), or the inferior doctrine; while the latter, based on the various Sanskrit texts,[4] is known as Mahayana (large vehicle), or superior doctrine. The chief tenets of the Southern School are so well known... more...