ne of the most original and profound
pieces of devout and reverent speculation in the entire range of
theological literature. It has been termed "a work of art as well as of
science; and the several stones of the ethical system are reared up here
into a magnificent gothic cathedral by the skill of a master architect."
It is based on the unity and identity of religion and morality. Here, as
in the theory of the relations of church and state, the Hegelian
philosophy is very perceptible. God's love is manifested in creation,
and there existed the necessity of his creative activity in order to
communicate himself to others. Hence, God's love is not a mere
attribute, but one of the necessary conditions of his being. Creation is
a necessary act of God. God is as truly creator as he is benevolent.
There is, therefore, a correlation of God and the world. There is no God
without also the world. God's creative activity is still continued by
his providential movements, and these are the steps of man's
development. Man's complete character is in some measure dependent on
his discipline, and sin is the necessary ordeal or process through which
he must pass in order to arrive at the highest development.[76]

Rothe has very recently published a volume of his essays, entitled _A
Contribution to Dogmatic Theology_. It is occupied mostly with the
consideration of the Scriptures. The author thus states his opinion:
"The matters I handle in this volume inevitably place me in a most
unfavorable position. The question is one in which I find myself in
direct conflict with both the leading parties in the theology of the
present day. My mode of regarding Holy Scripture runs directly counter
to modern orthodoxy. My supernaturalism and firm belief in revelation
are no less opposed to theological liberalism. This very antagonism
encourages me to hope that I may be found to have spoken a word in
season. On the one hand, it is my belief that the consciousness of the
age will never thoroughly reaessimilate Christianity till it can take
courage to believe again in miracle and supernatural influence. I am no
less firmly convinced, on the other hand, that miracle and supernatural
influence will never find their way into the conscious belief of
Christians in the form in which church-theology has allowed those ideas
to be inoculated into it. That which is passed can never be recalled to
life after history has once buried it. But there are not a few persons