The problem of the One and the Many is a problem essentially Platonic. Characteristically Platonic is the saying of Socrates in the Phaedrus: “If I find any man who is able to see a ‘One and Many’ in nature, him I follow, and ‘walk in his footsteps as if he were a god.’” The problem of the One and the Many may indeed be said to be the point around which Plato's deepest concerns center. It occurs in most of his dialogues. It appears in different formulations, and it receives a variety of emphasis. It is certainly at the root of his morals. “Not life, but a good life, is to be chiefly valued,” is Plato's fundamental teaching. And the good life is a life of law, order, justice. The diverse elements of the soul must be set in order; they must submit to one organizing principle; they must become a well-ordered unity.

In his Philology of the Gospels Professor Blass referred somewhat casually to the Lukan style of the pericope adulterae. His theory of a Roman edition of Luke's works issued by the author himself, in connection with which his reference was made, has not received very wide acceptance, and so the linguistic phenomena to which he called attention were not made generally known. The motives of the present writer in bringing the subject forward again are not merely that the Lukan style of this passage impressed itself independently upon him, as it might upon any one familiar with Luke's style, but because von Soden's careful study of the text of the passage, and Harnack's recent use of the style of the Lukan writings make it desirable to give a fresh presentation of the evidence.

In the midst of dusty records in long-forgotten corners of history one sometimes comes pleasantly upon personalities which have all the freshness and charm of present-day acquaintances. At once they become such real friends that one wonders how they have escaped more general notice. One feels that it must have been untoward circumstances only which veiled their light and kept its radiance from shining down the centuries to reveal them at least to their spiritual kin of later times.

Such a one was John Hales of Eton College, called curiously enough by his own generation and that following the “ever memorable.”

The most generally acknowledged mode of apprehending God or argument for his existence, is the Moral. The argument has various forms, of which the more commonly accepted and influential, in its main principles, is that of Kant. Kant emphatically rejected the traditional arguments for the existence of God — the Ontological, Cosmological, and Teleological — as inadequate and invalid. More generally, he rejected or greatly subordinated the theoretical reason in the sphere of religion, and gave primacy to the practical or moral reason. He went far in teaching that the sphere of science and the sphere of religion are separate and independent of each other.