NOTE. Even in case all the lectures above proposed should be actually delivered and attended, they would not require on an average more than four or at most five hours a day; and there would consequently always remain time for recreation and private study.

For a course of private study, the following subjects may be recommended, especially when there are no lectures upon them; viz. the History of Philosophy down to the present time; Biblical Archaeology and History; the Hellenistic Greek in general, and the Dialect of the New Testament in particular; together with the cursory reading of the New Testament and the Historical books of the Old in the original. Besides this, Disputatoria upon philosophical problems, either under the guidance of an instructor or with intelligent friends, will be found very useful.

Second Year.

§ 29. The attention in this year should be chiefly directed to Historical and Systematic Theology.

The following lectures are to be attended:

NOTE. For the course of private study may be particularly recommended, the repetition of the lectures and a perusal of the text books, as also disputatoria on important theological topics; the continuance of the cursory perusal of the original Scriptures, along with the attendance on exegetical lectures. More especially, however, would we also recommend to the student the comparison of what he hears and learns with distinguished works on ecclesiastical history, systematic theology, and apologetics. Such works, in case he does not possess them, may be perused in the public library, or also borrowed from it.

$ 30.

Third Year.

The chief study of this year is Practical Theology; while the study of Systematic Theology and the other branches, so far as not completed, is to be pursued and finished.

Hence the following lectures are to be attended :

NOTE. The number of hours necessary to be devoted, during this year, to the public lectures, cannot be very great; unless (what indeed is very much to be desired) the learner continues at the same time to hear lectures on the auxiliary sciences, and also perhaps on mathematics, natural philosophy and history, etc. or on some particular branches of the great divisions of the theological sciences. It is therefore recommended to the student, to endeavour, in his private studies, to appropriate to himself what he has hitherto accumulated, and convert it into materials for his own independent course of thought. He will also do well to read attentively and studiously some of the more difficult books of Scripture; and to prepare himself fully for the homiletic and catechetical exercises. This is the more important; because without such preparation, these exercises cannot be attended with the full advantage proposed. To lead the pupil to independence in his conceptions and mode of treating given subjects, is one great object of the Literary Societies connected with the University.

Should any one have a desire and calling to pursue his studies in a more thorough manner, and especially to trace the peculiar phenomena of the biblical grammatical forms up to their remotest sources and germs; it will be proper for him to learn also the kindred Shemitish dialects, especially the Aramæan (Syriac and Chaldaic) and Arabic, and then likewise the Samaritan and Rabbinic. such cases the study of these languages should be commenced, at the latest, in the second year; and if perhaps he would aim at some future time himself to become a teacher, he will find it necessary to prolong very considerably his academic course.

In

ART. VI. PAUL AS THE APOSTLE OF THE HEATHEN. HIS EDUCATION AND CALL.

From Neander's "History of the Planting and Progress of the Christian Church under the Apostles," Vol. I. Translated from the German by the Editor.

[The following article is selected from a work already announced as in a course of translation by the Editor. Besides its intrinsic excellence, it may serve as a specimen of that work, and of the spirited and profound views which are characteristic of Neander. In our next Number we propose to give a longer extract, on the Constitution and worship of the primitive Churches.-ED.]

The first beginning had now been made towards the independent spread of Christianity among heathen nations; the appointment of the gospel as an independent means of training up all nations for the kingdom of God, was recognized by the apostles; and therefore no opposition on their part could now arise, when it should be applied as such among the heathen. While now through a connected series of providences in the divine wisdom, the great obstacle was thus removed which had stood in the way of the conversion of heathen nations, and the first impulse was given to this conversion itself; through other remarkable arrangements of the divine wisdom, the great champion of the faith, through whom the work thus prepared was to be completed, and the foundation laid for the salvation of the heathen through all coming ages, was called to the station which he was to occupy in the progress of the kingdom of God. This was the apostle Paul; who stands forth pre-eminent in the history of the progress of Christianity, not only from the wide extent of his apostolic field of labour; but particularly from the circumstance, that through him especially the fundamental truths of the gospel were unfolded in their lively organic connexion with each other, and compacted into one firm system of doctrine; and also that through him, especially in one point of view, the essential features of the gospel in relation to the nature of man, were brought out into the fullest light. Hence the new feeling of christian life, which so often awakes in the church at large and in individuals, has ever drawn its sustenance par

ticularly from the writings of this apostle. And although history discovers to us only a few traces out of the earlier life of Paul, before his entrance on the apostolic calling; yet she discloses enough to demonstrate to us, how he was trained by the whole course of his peculiar moral and intellectual developement, precisely for THAT, which he was to become, and which was to be accomplished through him.

Saul or Paul-the former the original Hebrew name, and the latter its Hellenistic form 1 was a native of Tarsus in Cilicia. That he was born there, rests upon his own testimony; and, as varying from this, the tradition mentioned by Jerome, 3 that he was born in the town of Gishala in Galilee, can have no authority; although this tradition may so far have had a foundation in truth, that his parents perhaps, at an earlier period, were inhabitants of that place. As we do not know how long he remained under the paternal roof, we cannot determine what influence was exerted upon his culture by an education in the metropolis of Cilicia, a city which as a seat of literature was ranked by the side of Athens and Alexandria.5 His early acquaintance with the Greek language and with the national peculiarities of that people, was doubtless not without influence upon 1 This latter became the prevailing form after he had devoted his life to the conversion of the heathen, Acts 13: 9.

2 Acts 21: 39. 22: 3.

3 Hieron. de V. J. c. 5.

4 Were we entitled with Paulus, in his work: "Des Apostels Paulus Lehrbriefe an die Galater und Römerchristen," p. 323, to understand the word gaios in Phil. 3: 5, and 2 Cor. 11:22, as denoting the opposite of hariots, this would furnish some support to the above hypothesis; because it would thence follow, that Paul could boast of his descent from a Palestine family, and not merely from Hellenistic Jews. But as Paul calls himself gatos, although by birth he was certainly a Hellenist, it is apparent that the word cannot be understood in this narrower sense. In the latter passage, especially, where it is put as equivalent to an Israelite, one of the descendants of Abraham, the word manifestly has not this narrower meaning. Comp. Bleek, Einl. in d. Brief an d. Hebräer, p. 32.

5 Strabo, who wrote in the time of Augustus, places Tarsus in this respect even above those two cities. Geogr. 14. 5, τοσαύτη τοῖς ἐνθάδε ἀνθρώποις σπουδὴ πρός τε φιλοσοφίαν καὶ τὴν ἄλλην ἐγκύκλιον ἅπασαν παιδείαν γέγονεν, ὥσθ ̓ ὑπερβέβληνται καὶ ̓Αθήνας καὶ Αλεξάν δρειαν καὶ εἴ τινα ἄλλον τόπον δυνατὸν εἰπεῖν, ἐν ᾧ σχολαὶ καὶ διατριβαὶ τῶν φιλοσόφων γεγόνασι.

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his training as a teacher for nations of Grecian origin. Still, the few citations from the Greek poets which occur in his speech at Athens and in his epistles, do not of themselves prove, that he became acquainted with the literature of Greece by early education. It is quite possible, though in connexion with the pharisaical zealotry of Paul not probable, that in consequence of the freer views of his more liberal-minded teacher, Gamaliel, in respect to Greek literature, he was led to occupy himself with this while at Jerusalem. It might assuredly be expected from of his ready and versatile mind,--from a man of an ardour like his, which triumphed over all difficulties connected with his calling; of a love like his, which translated him into the very position of those among whom he had to labour, into their wants and weaknesses; that he would be induced, from his very field of labour among nations of Greek culture, to acquire some acquaintance with their writers. In his mode of presenting subjects, the Jewish element in his education manifestly shows itself predominant. His peculiar dialectics he acquired not in the Greek, but in the Jewish school.

The name Saul, which signifies one asked for, one desired, may perhaps refer to his having been bestowed upon his parents as a long desired firstborn son, the child of prayers; from this, the further inference might be drawn, that he was immediately set apart by his father, a Pharisee, for the service of religion; and with that view was sent in early youth to Jerusalem, there to be trained in a school of the Pharisees as a learned interpreter of scripture and tradition. Indeed it was customary in Tarsus, in order to acquire a learned education, thus to visit foreign schools,3-a fact, however, which does not strictly require to be here taken into the account. It was important for him, that in the pharisean school at Jerusalem, he appropriated to himself that systematic form of mental discipline, which was afterwards of so much service to him in unfolding the contents of the christian scheme; and that he there also, as was likewise the case with Luther, became so thoroughly acquainted with that theological system, which at a later period

1 , Part. Pass. of to ask. This inference is too uncertain to permit us to lay much stress upon it.

2 As among the Christians of the first century the names Theodore, Theodoret, etc.

3 Comp. Strabo 1. c.