About six o'clock on the morning of Oct. 12th, 1914, the Porto di Rodi dropped anchor off Jaffa. No one with a particle of historical imagination can look for the first time without a thrill on the scene that spread itself out before us in the long luxurious roll of the Mediterranean and the easy flowing lines of the distant hills. The little city stood opposite us black against the morning sunshine, which came pouring over the mountains and into the Philistine plain. On such a day some two thousand years ago a man had gone up to a house-top in that city. It was also at the sixth hour, though, being Jewish reckoning, this meant the dazzle of the noon. The man did not notice the sky effects. His attention was concentrated upon a curious phenomenon. An object like a great sheet seemed to be descending out of the sky. As it reached the level of the house-top and he was enabled to look into it, he found it full of all sorts of squirming things, every one of them unclean and very offensive. Disgusted at the sight, he was about to turn away when a command came from somewhere: “Rise, Peter, kill and eat.” “But I cannot,” the man said. “I have never eaten anything common or unclean.” “What God hath cleansed make not thou common,” replied the voice. While the man stood wondering at the strange experience, there was a loud knocking at the door, and he was informed that a certain Cornelius, centurion of the Italian cohort, wished to speak to him about a matter touching the welfare of his soul!

To the student of differing methods of education the chief interest of a comparison between English, Continental, and American methods is that the first two represent entirely different views as to objects and methods, while American education is a compromise between them. It is therefore perhaps desirable before proceeding to discuss theological education in particular to develop a little more fully the general characteristics of the three forms.

Dr. Torrey has produced a work which, though contained in a little treatise of seventy-two pages, may well be an epoch-making contribution to our knowledge of Acts. He has undertaken to demonstrate two things: first, that Acts 1–15 35 is directly traceable to an Aramaic source which Luke translated; secondly, that the rest of the book is the work of one author.

On February 27, 1917, I had occasion to spend some hours in the library of Union Theological Seminary in New York, looking over the admirable collection of hymnody on the Seminary's shelves. As I came to the collection of Unitarian hymn-books I opened by chance a copy of the Unitarian Hymn and Tune Book (1877), when a letter fell from the volume. Picking it up I recognized the handwriting of Samuel Longfellow and saw that the letter had to do with certain of his hymns.