More than two years have passed since Dr. Driver died (26 Feb., 1914), the greatest Hebraist of his generation, recognized both in England and in America as a master among Old Testament scholars. The time has come when we may attempt, more calmly perhaps than was possible before, to take a survey of his work as a whole, and to consider what are his permanent contributions to Biblical science.

Confucianism, with its elaborate ritual, its bloody sacrifices, its antiquated symbolism, and its fine ethical teaching, has again been made the State religion of China. Several recent mandates by the President, Yüan Shih-k'ai, have restored to it in the school, in the civil service, and in the army, the authority which previous to the revolution it had held almost uninterruptedly for two thousand years.

The growth and shape of a human skeleton are determined, not solely by inheritance and nutrition, but partly also by what its possessor does with his bones. They become compressed here, enlarged there, in response to tugging muscles or sagging burdens.

So with medical ethics. The codes and standards of the physician depend in part on the peculiar strains and stresses, the special irritations and inspirations of his professional work. He may turn away from them all, unbranded and undeveloped by his lot. If so, he remains the exceptional man to whom the conclusions of this essay have no application.

In a previous article in The Harvard Theological Review the writer presented an estimate of the contribution of Professor Royce to Christian thought. In the present article he endeavors to do the same with respect to another American philosopher of great significance to Christian theology, George Holmes Howison.

For a generation or so the world has been tending to regard life from a social, an organic point of view, and this has developed into Socialism, strictly so called. The Churches have endeavored to meet this sometimes by opposing the principle and addressing themselves still to the individual, and sometimes by adopting it and becoming benevolent institutions for the ameliorating of the conditions of living. What is in general the result, not so much upon the world as upon themselves? Is the social motive likely to be profound and permanent? Is it, as some claim, the Gospel; or, as others claim, distinctly not the Gospel?