Growing Pains Or Death Sentence?
The World Role of Universities, by Edward W. Weidner (McGraw-Hill, 1962, 366 pp., $6.95), is reviewed by Robert M. Davies, Chairman, Division of Humanities, Thiel College, Greenville, Pennsylvania.
Something like an ecumenical education movement is in its infancy, and this book discusses the growing pains. Professor Weidner discovers it to be a promising child if it can overcome several afflictions.
While there is no organized movement toward worldwide education (except UNESCO?), it is apparent that the universities of the world are engaged in a great cultural cross-pollenization. In 1960–61 over 50,000 foreign students from nearly 150 countries were enrolled in 1,600 American institutions of higher education and over 15,000 American students were attending foreign universities. At the same time 3,600 foreign faculty members were affiliated with 300 American universities, and 2,200 American faculty members were teaching abroad.
Of the six different types of programs now in effect, Professor Weidner asserts that three are designed mainly to import certain values into American education, and three export contributions abroad. Importers include the student-abroad programs, group research abroad, and the various small exchanges of a few students or professors between an American and a host-country university. Exporters, designed basically to bring about change in some foreign nation, consist of the various religious programs to further Christian education abroad, and two technical assistance programs. (In the latter, either foreign participants study in America or American professors work overseas.)
Professor Weidner believes that such educational exchange programs contribute to the universities’ pursuit of truth and to their dissemination of cultural advantages and insights. Most American educators would likely agree with this opinion, even though such programs pose special problems for that distinctively American institution: the small, church-related, or private, Christian college.
Unfortunately, according to Weidner, current exchange programs have not at all systematically achieved the benefits such programs might produce. Generally speaking, their relative failure in fulfilling early high expectations is caused by (1) wide variations in educational theory and practice throughout the world; (2) the inevitable imprecision of any new, experimental program; and (3) failure of both American and foreign universities to formulate clearly enough their educational purpose in these various programs.
Weidner’s strongest commendations are for the various student-abroad programs. These, he feels, should be encouraged and increased as rapidly as the student’s rather casual foreign experience can be assimilated into his American program, more carefully than is now generally the case.
The book’s treatment of religious exchanges, especially mission schools, is cursory (approximately 10 pages). Yet the major significance of this book for readers of CHRISTIANITY TODAY is the fact that in a book which rarely expresses a categorical judgment Professor Weidner’s forecast for the future of religious and missionary education is clear and unrestricted:
“The day of the evangelical missionary abroad is drawing to a close. Most of the university programs with religious overtones have either changed in character or have gradually disappeared.… Basic national purposes must prevail, and where they conflict with the religious objectives of outside groups, the latter must give way.… Religious-oriented programs may continue to be of importance to a few host-country religious colleges, but they will not be of national importance either to the United States or to the host country (p. 119).
Spelled out, this means that in other lands the mission school centered in evangelical message and purpose is disappearing, as it is taken over by nationals of diverse purposes.
It is not within the scope of Professor Weidner’s book to note the ways in which the missionary movement has been adapting to this change through variations of the technical assistance programs abroad. In both Japan and India assistance programs which have brought foreign participants to American universities have been deemed more successful than assistance programs that have sent American professors abroad. Would it not be well for evangelical colleges and universities to intensify their efforts in bringing foreign students to their doors, and for individual Christians and churches to provide exchange scholarships to colleges that are Christian in fact as well as in nominal affiliation?
ROBERT M. DAVIES
A Sharp Tool
Teach or Perish!, by James DeForest Murch (Eerdmans, 1962, 117 pp., $3), is reviewed by Howard G. Hendricks, Chairman, Department of Christian Education, Dallas Theological Seminary, Dallas, Texas.
Christian education is not optional but essential. The church that ceases to educate ceases to exist in terms of its New Testament objectives. This is the thesis of the book, pointedly expressed in its title, Teach or Perish!
After a shocking but objective analysis of the contemporary educational dilemma confronting the local church, author Murch spells out in inventory fashion the educational potentials available to the church for extricating herself from the suffocating fog of ignorance and apathy into which she unwittingly has been plunged.
It is refreshing to read a book that is not long on diagnosis and short on remedy. While the book does not pretend to proffer a cure-all, it does set forth a realistic “proposal for revitalization, expansion, and advance.”
This is not a textbook. “It is neither a treatise on the philosophy of Christian education nor a compilation of clever techniques for building successful Sunday schools” (p. vi). It is, however, a launching pad for an effective program for fostering educational enlightenment.
Pastors, directors, of Christian education, and others responsible for the educational program of the local church will welcome this volume as a sharp tool to place in the hands of laymen in order to motivate and enlist them in the exciting and gratifying process of “teaching others also.”
Chapter XI, entitled “A Growing Imperative,” is a well-written case championing the Christian day school movement. To many this will be worth the price of the book. This chapter is freighted with thought-provoking concepts which are consistently blurred in our pluralistic society.
In view of the paucity of literature that is educationally competent and evangelically perceptive, one hopes that Dr. Murch and others possessing his gifts will build upon this substantial foundation and contribute what is needed to implement these biblically transparent objectives. May their tribe increase!
HOWARD G. HENDRICKS
How Wide Is The Vision?
Undergraduate Education in Foreign Affairs, by Percy W. Bidwell (King’s Crown Press, 1962, 215 pp., $5), is reviewed by Walfred H. Peterson, Professor of Political Science, Bethel College, Saint Paul, Minnesota.
This review rests on two related assumptions: First, the Christian ought to be cosmopolitan. Ordered to go to all the world, belonging to the universal church, and obligated to be a social critic transcending his own culture, he dare not be a provincial partisan or narrow nationalist. True in all ages, the world scope of Christian concern is made more urgent by the accelerated developments of communications. Second, the Christian college ought to be a center of cosmopolitanism. Its programs ought to remedy the excessive self-concern and inordinate self-love inherent in society at large with a large dose of international and multi-cultural education; its graduates should excel in knowledge of the world beyond their nation’s borders.
The factual reality of the first assumption will not be raised here, though it merits study. The factual reality of the second will be raised, because recently a study throwing light on the matter has been completed by Percy W. Bidwell for the Carnegie Corporation.
The study, centered on American undergraduate education, asks whether the college graduate is reasonably informed on foreign affairs in light of his responsibilities of informed citizenship. Three quotations best serve to give the discouraging answer: “Higher education in the United States is more provincial than in any comparable country.” “Seniors emerge from our colleges with hardly any more acquaintance with foreign affairs than when they entered as Freshmen.” “College graduates are not adequately informed, interested, realistic, sensitive, and responsible so far as events and conditions outside the United States are concerned.”
These strong charges are supported by data from a carefully devised test on world affairs and geography given to nearly 2,000 college graduates from across the nation, by tallies of the courses directly or indirectly related to international and foreign concerns that were taken by some 1,600 graduates, and by a survey of the content of courses and texts that might give education on world affairs. A pedantic critic might argue over sampling techniques used, but this would be superficial. The work was thorough; the conclusions are sound.
What of education in church-related colleges? Are not its horizons widened by the universal thrust of the Gospel? Is it cosmopolitan as our initial assumption says it ought to be? While the Bidwell study does not single out church-related colleges as a separate population, it is helpful in answering these questions. The answers are not encouraging.
Reading for Perspective
CHRISTIANITY TODAY’S REVIEW EDITORS CALL ATTENTION TO THESE NEW TITLES:
* Reformation Studies, edited by Franklin H. Littell (John Knox, $5.50). Essays on both left-wing and classical personalities and movements of the Reformation.
* The New Bible Dictionary, edited by J. D. Douglas (Eerdmans, $12.95). First entirely new Bible dictionary since Hastings’. Its 2,300 new articles show loyalty to the Scriptures and carry the gains of recent advances in biblical studies. Illustrated.
* The Doctrine of Man in Classical Lutheran Theology, edited by Herman A. Preus and Edmund Smits (Ausburg $3). Disinterment of M. Chemnitz and J. Gerhard’s thought on image of God, free will, and sin. Much of it translated into English for the first time.
The liberal arts college graduates—and most church-related colleges fall in that class—scored lower than university graduates on the test, though they performed better than graduates of technical schools, complex colleges and teachers’ colleges. Also, the occasional references in the study to programs and courses especially effective in promoting international awareness do not indicate that the church-related colleges are giving their graduates an education unique in the breadth of its world vision. Nothing in the entire survey, except the fact that things are bad all over, gives comfort to those dedicated to Christian higher education.
This conclusion squares with what this reviewer knows about the church-related colleges he has surveyed. With occasional exception, such colleges are not strong in anthropology, political science including area-study programs and international relations, history of non-European cultures, and non-European languages. Using eight catalogues of accredited, church-related colleges readily at hand, I find that four offer no anthropology courses at all, three offer some courses which in each college are taught by a lone instructor without a Ph.D. degree, one offers a wide range of courses but at the time the catalogue went to press had no instructor for the next year. In all eight colleges political science courses were all taught by one person or by persons whose primary duty was in some other social science discipline. None had area-study courses. None had non-European foreign languages. Hopefully, this is a poor sample, but I doubt if it badly misrepresents most colleges known for strong denominational ties.
Recommendations made for changing this limitation on American undergraduate education are made by Bidwell. Changes in the curriculum, changes in general requirements, the infiltration of present courses with more materials drawn from foreign sources, and modifications in non-curricular programs, e.g., lectureships, convocations and study abroad, are all urged. Each presents its own problems. The curriculum is already crowded with requirements, college staffs are not broadly informed on foreign matters, the deep-in-the-rut mentality of tradition-bound professors, limitation of resources—all conspire to keep American education provincial.
Hopefully, the Bidwell study will stir American educators and especially educators in church-related colleges to adjust their instruction to the needs of a small, round world. But the stirring cannot be slight if it is to be successful.
WALFRED H. PETERSON
Completely Successful
The Story of the Church’s Song, by Millar Patrick, revised for American use by James Rawlings Sydnor (John Knox, 1962, 208 pp., $3.75), is reviewed by John Hamersma, Assistant Professor of Music, Calvin College, Grand Rapids, Michigan.
Written with the Church Hymnary (the authorized hymnal of the Church of Scotland and others) in mind, this book was originally intended to complement the Handbook to that hymnal by placing its contents in historical perspective. The American edition performs this function for three outstanding American hymnals by referring the reader to them rather than to the Church Hymnary. The book, however, is useful in conjunction with any collection of standard hymns.
The American edition adds an appendix on American hymnody of the last three and one-half decades, footnotes referring the readers to additional information, an excellent bibliography, and additional hymns by the authors and composers cited by Dr. Patrick.
As an introduction to the study of hymnody Dr. Patrick’s book is completely successful. The compact chapters, the indexes, the bibliographies, and Dr. Sydnor’s footnotes make this a practical book for all who work with or are interested in the hymnody of the church. Readers will enjoy the author’s lively narrative, especially evident when, with obvious excitement, he treats the Psalters.
The value of the book might have been increased if quotations were acknowledged in footnotes and if the results of studies in hymnody made since 1927 were reflected in the text and not merely in Dr. Sydnor’s footnotes.
Sometimes Dr. Patrick’s mode of expression, retained in the American edition, does not make his meaning clear to American readers.
JOHN HAMERSMA
Milk Or Meat
Leading Little Ones to God, by Marian M. Schoolland (Eerdmans, 1962, 286 pp., $3.95), is reviewed by Mary LeBar, Professor of Christian Education, Wheaton College, Wheaton, Illinois.
For use at family worship or bedtime, this “child’s book of Bible teachings” is a nice combination of the devotional and doctrinal. In eighty-six short chapters a large number of Bible truths are explained simply and carefully. The chapters conclude with a few questions about content, a Bible verse which may be memorized, a suggested reading from the Bible, words of a song, and a prayer.
Style and content reflect the usual difficulties in trying to reach a wide range of ages. “Little ones” in the title, pictures of preschool children on the cover, the style of writing, and the simple presentation of elementary spiritual ideas, suggest that this is for the very young. But the content puts large emphasis on the Trinity and the Holy Spirit, and contains such difficult songs as “Spirit of God, dwell Thou within my heart; wean it from earth; through all its pulses move.” If this is the milk of the Word, what is the meat? Are parents able to adapt such materials to preschoolers and to children able to read for themselves?
MARY LEBAR
For Christian Mothers
Leading Little Ones to Jesus, by Jan Waterink (Zondervan, 1962, 119 pp., $2.50), is reviewed by Eugen Fandrich, Instructor in Psychology, United Baptist Bible Training School, Moncton, New Brunswick, Canada.
Dr. Waterink, internationally known Director of the Psychological Institute at the Free University of Amsterdam, offers guidance in this book “to Christian mothers in the all-important task of bringing up their pre-school and early school-age children.” This book already has gone through 19 Dutch editions.
The author’s style is generally conversational, but at times tends to be stolid and redundant. Though far from being exhaustive, the advice given reflects a background rich in psychology and Christian convictions.
The title, however, may be somewhat misleading to those not acquainted with Reformed theology (presupposed throughout the volume) as it applies to children. For example, while the book cautions parents against being deceived by a child’s early religious tendencies, it does not discuss “conversion” as a separate, unique experience necessary for the child. Hence the book would be incomplete to many not in the Reformed tradition.
EUGEN FANDRICH
The ‘End’ Of The Law
Law and Grace, by George A. F. Knight (SCM, 1962, 128 pp., 8s, 6d.; Westminster, $2.50), is reviewed by Ernest F. Kevan, Principal, London Bible College, England.
Much in the opening chapters is occupied with the customary critical redistribution of the Law of Moses, but thereafter the reader finds an excellent exposition of the reasons why the Law is still relevant. Romans 10:4 (Christ is “the end of the law”) is related to the chosen people of God and to Christian believers only as they are seen to be “graffed” into the olive tree of the people of God. He understands “end” in the sense of fulfillment or ultimate realization. Taking guidance from our Lord’s attitude to the Law, he considers that the fulfillment by Christian believers is to be in the same spirit of realizing what is at the heart of the Law, rather than a literalistic attitude of keeping rules and regulations. He sees evidence of the continuing significance of the Law in the large amount of moral instruction which the epistles contain, and concludes that sanctification must express itself in conformity to the requirements of the Law. The book demonstrates the unity of outlook and life which combine the Old Testament and the New, and moves in this newly-recovered direction in the exposition of Scripture. What is missing is the necessary emphasis on the obediential aspect of fulfilling the Law. Scripture suggests that the believer should do not only what the Law commands but also do it because the Law commands, and in dutiful submission to the majesty of God, his Creator and Redeemer.
E. F. KEVAN
Industrial Reform
The Responsible Company, by George Goyder (Blackwell, 1961, 200 pp., 21s.), is reviewed by Frank Gough, Assistant Secretary, Church Society, London.
Already half the industry of the United States of America and the United Kingdom is in the hands of a relatively few large groups of companies. The proportion is likely to increase with the popularity of mergers, and with the increase will come a rise in power of this large section of the community. Mr. Goyder, a prominent Church of England layman and an industrialist who is anxious to apply his faith to commerce, thinks a company’s legal duty is not restricted to its shareholders. Large companies in particular should acknowledge their separate responsibilities to employees, consumers, and the community.
Examples are given from both sides of the Atlantic of companies which have voluntarily tackled the problem of their social responsibility. Christians with industrial holdings, as well as company executives, will find this book stimulating, although some readers may write off much of it, in like manner as when Wilberforce suggested the abolition of slavery.
FRANK GOUGH
Quality Stimulation
Israel’s Prophetic Heritage, edited by Bernhard W. Anderson and Walter Harrelson (Harper, 1962, 242 pp., $5), is reviewed by David A. Hubbard, Chairman of Division of Biblical Studies and Philosophy, Westmont College, Santa Barbara, California.
This collection of “essays in honor of James Muilenberg” of Union Theological Seminary is noteworthy both for the stature of its contributors and the readable quality of its contributions. Although aimed primarily at scholars, these studies are not unduly technical and exhibit a breadth of interest and clarity of expression which will commend them to pastors, teachers, and thoughtful laymen.
To list some of the contributors is to affirm the high caliber of the work: Walter Eichrodt (“In the Beginning,” a study of the interpretation of Genesis 1:1); Norman Porteous (“The Prophets and the Problem of Continuity,” where the role of Israel’s pious, nameless laymen in transmitting her faith is stressed); G. Ernest Wright (“The Lawsuit of God: A Form-critical Study of Deuteronomy 32”); Martin Noth (“The Background of Judges 17–18”); Samuel Terrien (“Amos and Wisdom,” an analysis of the prophet’s use of the techniques and motifs of Israel’s sages); Otto Eissfeldt (“The Promises of Grace to David in Isaiah 55:1–5,” centering in a comparison with Psalm 89); H. H. Rowley (“The Samaritan Schism in Legend and History,” questioning the statements of 2 Kings 17 and Ezra 4 that the Samaritans were a mixed people with a corrupt religion and fixing the real division between Jerusalem and Samaria in post-exilic politics); Millar Burrows (“Prophecy and the Prophets at Qumrân”).
Add to these, essays by Murray Newman, James F. Ross, Dorothea Harvey, Herbert G. May, and the editors, and you have a first-class contribution to Old Testament scholarship. If the conclusions drawn are not always congenial to conservatives, at least they will provide stimulus for thoughtful interaction.
DAVID A. HUBBARD
Checkreined
Science and Religion, edited by John Clover Monsma (Putnam’s, 1962, 253 pp., $3.95), is reviewed by Henry Stob, Professor of Ethics and Apologetics, Calvin Theological Seminary, Grand Rapids, Michigan.
Three years ago John Clover Monsma edited a volume entitled The Evidence of God in an Expanding Universe to which 40 American scientists contributed brief essays favorable to religion. Dr. Monsma has this year edited another volume entitled Science and Religion to which 23 American theologians and churchmen have contributed essays favorable to science. The least that one can learn from these volumes is, accordingly, that 63 scholars, qualified to express an opinion, judge that science and religion are compatible. How much more one can learn from them depends upon what one knows, or thinks one knows, about either science or religion.
The most recent volume, which is the subject of this notice, is obviously written for the layman. It moves on a popular level, and very few of the essays illumine the problem at any depth. Some of them are merely witnesses to the fact that the authors believe in Christianity and in the Bible in spite of the fact that science exists. These essays are obviously not very helpful to one who is seriously challenged by scientific imperialism, and they might without injury have been omitted from the collection. Others are merely analytical and make varying approaches to an authentic apologia, but none of the essays quite succeed in doing what each of the authors could undoubtedly do if he were given his head and provided with adequate space. As it is, each is given about ten pages, and in this space no one, I suspect, quite comes into his own.
The essayists are, all of them, respectable scholars, and taken jointly they cover the American religious spectrum. Among them is one Jew—Felix Aber; four Roman Catholics—A. F. Horrigan, B. Bonansea, E. McMullin, and J. F. Piefer; eight Calvinists—A. H. Leitch, J. H. Gerstner, J. T. Galloway, A. K. Rule, P. K. Jewett, W. C. Robinson, C. G. Singer, and R. W. Gray; three Lutherans—J. T. Mueller, R. W. Hedberg, and G. Lund; three Baptists—E. T. Dahlberg, E. C. Rust, and M. C. Tenney; three Methodists—G. LI. Kennedy, I. L. Holt, and G. E. Thomas; and one Episcopalian—J. C. Petrie.
These considerable thinkers say what they have to say in their own characteristic way. The Roman Catholic essayists do a very creditable job, mainly in the Thomist manner. Those who speak most to this reviewer’s condition are some, though not all, of the Reformed essayists. Particularly good is the essay “Towards Real Mutuality” by A. K. Rule, and outstanding is that by J. H. Gerstner on “The Science-Religion Conflict: its True Locus.” Dr. Gerstner understands that it is in the area where Christian theology and natural and historical science overlap—as in the biblical assertions about “facts”—that the conflict between science and religion arises and needs resolving.
To those making their first considerable acquaintance with the science-religion problem this volume of essays will not be unprofitable, although something more than this will need doing if Christianity is to speak in a truly meaningful fashion to the unbelieving scientific community.
HENRY STOB
Experience Of Joy
The Lively Tradition, by John H. Vruwink (Bobbs-Merrill, 1962, 199 pp., $3.50), is reviewed by Donald W. Mayberry, Rector, St. John’s Church, Washington, D.C.
Joy, declares John Vruwink, comes from God; it enters our hearts, sins, frailty, cowardice, weakness; our sharing in it is incomplete if we do not participate in Christ’s exaltation, resurrection and enthronement; the Eucharist is a vehicle by which all may participate in the joy. Herein is the medium in which the reader is invited to move.
The author, an Episcopalian, writes of his subject simply, clearly, and attempts to structure his book for consumption by all laymen, be they Protestants or Roman Catholics. Whether or not one feels he succeeds (and the book is a welcome attempt to find and use some common elements of our religious heritage), one cannot help but sense that the author writes from a deep personal Christian experience which knows the joy whereof he speaks. He is excited about his subject; he has discovered something vital and wants to share it. Although, as he admits himself, “the life of joy cannot be described.… It must be lived,” nevertheless, one is caught by the author’s sense of discovery and is led to participate in “The Lively Tradition.”
On the negative side of the picture, John Vruwink sometimes loses one in unnecessary detail and reiteration. The mortar of man’s problems, occasionally, is thicker than the bricks of God’s joy which are laid in that mortar. One is led to anticipate with too much expectation the last chapter, which is on the Eucharist, as climax to profound God-man communication. The Eucharist may be all that, but one brings to the final chapter such an expanse of problems needing fulfillment, and is led by the earlier care in presentation to expect so much, that the chapter cannot hold fully the weight of the burden. However, it is a fine chapter and, taken on its own merits, is a good reading experience.
There is a sense of freshness to the book, a living of a discovery with the author, a healthy and often overlooked dimension of God’s relationship to man laid bare.
Donald W. Mayberry
How We Got Here
Christum Thought from Erasmus to Berdyaev, by Matthew Spinka (Prentice-Hall, 1962, 246 pp., $6.60), is reviewed by James Daane, Editorial Associate, CHRISTIANITY TODAY.
I do not know whether people 600 years ago sang songs about “what the modern world is coming to.” We do know what it did come to, and Spinka tells us how it got there.
“The Era Is Dying: Let It Die!” This is the title of the first chapter of Spinka’s book and under it he presents his thesis. The Renaissance era which began six centuries ago by making man the center of the world and the measure of all things has now run its course, borne its consequences, and its consequences are such that they spell “Finis,” the end of an era. The humanist experiment in thinking and living without God has now exhausted its energies and possibilities. The consequences which were inherent in its beginnings, the hidden contradictions implicit in its presuppositions, have now become explicit and actualized in history. What began as an experiment in getting along without God has declared, in the emptiness of our time, the loss of authentic humanity and human values. The attempt to establish an individualism without reference to a transcendent spiritual world has resulted in a loss of individuality which now desperately seeks compensation in a collectivism clothed with the garments of divinity. The attempt to live solely out of the resources of the human has turned upon itself into an anti-humanistic secularism. The Renaissance man who set out to bestride the universe like a god has ended his labors a victim of modern impersonal organizations and totalitarian collectivisms.
With skilled hand Spinka unravels the processes by which the pre-Renaissance Christian ideas of man and God slowly but progressively turned into their opposite in the thought of both Christians and non-Christians, from Descartes to Berdyaev. Spinka traces the progress of both Continental rationalism and British empiricism from their origin in the thought of Descartes. He then shows how Kant dealt with the resultant impasse, and how post-Kantian thinkers developed the various strains of materialistic and idealistic thought as they issued from Kant. Spinka concludes with an analysis of such Russian thinkers as Dostoevsky and Berdyaev who predicted the end of the era of humanism and countered its dehumanizing materialistic and mechanistic reduction of man by urging the reality and exercise of man’s spirit and freedom.
Spinka does not have to prove his thesis. Life has done that. He has written rather that men may see that the human, spiritual, moral crisis of our time was implicit in the humanist experiment and was its inevitable outcome.
The author has sprinkled his always lucid analysis with just enough biographical material to provide a flesh and blood context and heightened reader interest.
There are few, if any, finer critiques of the history of modern thought from the Christian perspective. The material is taken largely from Spinka’s lectures of the past 15 years. But anyone interested in the history of modern thought, or either fascinated or troubled by our disjointed world, will find this book once opened, difficult to close.
JAMES DAANE
Book Brief
Sermons for the Junior Congregation, by George W. Bowman III (Baker, 1962, 118 pp., $1.95). Brief, evangelical sermonettes; with suggested illustrative materials.
Saints and Scholars, by David Knowles (Cambridge University Press, 1962, 208 pp., $3.95, 22s. 6d.; also in paperback at $1.65, 9s. 6d.). A collection of 25 character sketches of such medievals as Bede, Anselm, Roger Bacon, and William More. With two exceptions, all are taken from the author’s Monastic Order in England and his three-volume Religious Orders in England. Done in quality.
The Process of Education, by Jerome S. Bruner (Harvard University Press, 1960, 97 pp., $2.75). Thirty-five scientists and educators conferring on science curriculum for pre-college pupils reach interesting conclusions, notably about structure and intuitive learning.
Handbook of Church Administration, by Lowell Russell Ditzen (Macmillan, 1962, 390 pp., $7). A detailed guide for the administration of the multitudinous affairs of the local church; it could save a pastor from madness, or drive him there.
Handbook of Preaching Resources from English Literature, edited by James Douglas Robertson (Macmillan, 1962, 268 pp., $5). Hardly a resource for preaching (as title claims) but a better than average collection of literary allusions to enhance it.
