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Montreal: The Sieveright Collection contains old and curious books, including a few incunabula. The Bibaud Collection contains 25 volumes of historical and biographical manuscripts. The institution possesses, besides, the Bampton Lectures (q.v.), the Migne Petrology, the Complutensian and London Polyglots, the Bomberg Rabbinic Bible, and a small collection of other Bibles.

Wesleyan Theological College, Montreal: The Ferrier Collection consists of the works of Samuel, John, and Charles Wesley.

McMaster Theological Seminary, Toronto, possesses collections of patristics, and classic editions of history and theology of the medieval and Reformation periods.

Victoria College, Toronto, has a collection of pamphlets, reports, and minutes of conferences, and of manuscript material on the history of Canadian Methodism. W. H. ALLISON.

BIBLIOGRAPHY: Literature on general libraries is indicated in G. K. Forteseue, Subject Index of the . . . British Museum, London, 1903, 1906. Consult further: M. Faueon, La Librairie des popes d'Avignon, viol. i., Paris, 1886; E. Miintz, and P. Fabre, La Bibliothhque du Vatican au xv. si&le, Paris, 1886; T. Gottlieb, Ueber mittelalterliche Bibliotheken, Leipsie, 1890; F. A. Gasquet, Notes on Media>aal Monastic Libraries, Yeovil, 1891; J. W· Clark, Libraries in the Medieval and Renaissance Periods, Cambridge, 1894; T. G. Jackson. The Libraries of the Middle Ages, London, 1898; K. O. Meinsma, Middeleeuwsche BibLiotheken, Zutphen, 1903; F. Simpson, Syllabus for a Course of Study in the Hist. of the Evolution of the Library in Europe and America, Champaign, Ill., 1903, J. W. Clark, The Care of Books; an Essay in the Development of Libraries from the earliest Times to the End of the Eighteenth Century, New York, 1909; D. Cuthbertaon, The Edinburgh University Library; An Account of its Origin, with a Description of its rarer Books and Manuscripts, Edinburgh, 1910; Schaff, Christian Church, v. 1, pp. 543 aqq.

THEOLOGICAL SCIENCE, AMERICAN CONTRIBUTIONS TO: For books embodying contributions on religion, see supplement to RELIGION; on the doctrine of God, see supplement to GOD; for particular systems of theology, see DOGMA, DOGMATICB, also supplement to THEOLOGY; for New England Theology until 1870 see NEw ENGLAND THEOLOGY. A classification of treatises on theology since 1890 according to denominational point of view is here added. Baptist: E. H. Johnson, Outline of Christian. Theology (Philadelphia, 1891); E. G. Robinson, Christian Theology (Rochester, 1894); W. N. Clarke, An Outline of Christian Theology (New York, 1898); A. H. Strong, Sys tematic Theology (New York, 1907 sqq.). Congregationalist: J. H. Fairchild, Elements of Theology ( Dberlin, 1892) ; L. F. Stearns, Present Day Theology (New York, 1893); W. DeW. Hyde, Outlines of Social Theology (ib. 1895); C. A. Beckwith, Realities of Christian Theology (Boston, 1906); J. W. Buekham, Christ and the Eternal Order (ib. 1906); W. D. Maekenzie, The Final Faith (New York, 1910). German Reformed: E. V. Gerhart, Institutes of the Christian Religion (ib. 1894). Lutheran: H. E. Jacobs, A Summary of the Christian Faith (Philadelphia, 1905). Methodist: J. Miley, Systematic Theology (New York, 1892-94); H. C. Sheldon, System of Christian Doctrine (ib, 1903); 0. A. Curbs, The Christian Faith Personally Given in a System of Doctrine (ib. 1905). Presbyterian: F. R. Beattie, The Preaby-

RELIGIOUS ENCYCLOPEDIA

terian, Standards (Richmond, 1896); R. V. Foster, Systematic Theology (Nashville, 1898); E. D. Morris, Theology of the Westminster Symbols (Columbus, 1900); W. A. Brown, Christian Theology in Outline (New York, 1906). Protestant Episcopalian: F. J. Hall, Dogmatic Theology, 10 viols. (New York, 1907 sqq.; in progress). Unitarian: M. J. Savage, Our Unitarian Gospel (New York, 1898); E. Emerton, Unitarian. Thought (New York, 1911). For works on the Trinity, see TRINITY.

The contributions of American thought to theological science even from the beginning have been mainly anthropological. Until the latter part of the eighteenth century the prevailing

The Early theology of New England was strict Period. Calvinism (q.v.) with its five points: unconditional election, limited atone ment, total impotence of the fallen will, irresistible grace, and perseverance of the saints. The younger Jonathan Edwards declared that his father, Presi dent Edwards, and those associated with him had made no less than ten improvements in the Cal vinism of the time: (1) concerning the ultimate end of the creation; (2) as to liberty and necessity, against Arminians, Pelagians, and Socinians where in natural is distinguished from moral ability; (3) as to true virtue or holiness conceived as benevo lence; (4) as to the origin of moral evil; (5) as to the atonement not as payment of a debt, but as maintenance of the divine government; (6) as to imputation of Christ's righteousness and Adam's sin; (7) as to the state of the unregenerate, use of means, and exhortations to be addressed to the im penitent; (8) as to the nature of experimental re ligion; (9) as to disinterested affection in religion; (10) as to regeneration (J. Edwards, Works, i. 481 492, Boston, 1842). These so-called improvements are significant not so much for what they contain as for what they suggest and prophesy. They are a symbol of a constant condition of American theo logical thought. Whatever the theme of discussion, the real subject is less theological than anthropo logical. The " five points " might be true, and it was believed they were, but, if so, they must stand or fall not by way of authority, even that of the Scriptures, but as able to maintain themselves through the most rigorous rational and psycholog ical inquiry. It was also inevitable that a thorough going endeavor be made to reconcile Calvinism with the demands of the ethical consciousness. Further more, conclusions had to be adjusted to the facts of Christian experience.

The main discussion centered in the doctrine of sin, and for a hundred years the high debate continued. According to Samuel Hop-

Sin. kins (q.v.) every man's sin is an effect of Adam's sin by a divine constitution, and yet it is his own free act. Nathanael Emmons (q.v.) held that, on account of Adam's sin, when God forms the souls of infants he produces in them by divine efficiency those moral exercises in which moral depravity essentially consists. He agreed with Edwards in the assertion that God is not thus made the author of sin, since sin lies not in its cause but in its nature, but differs from him in holding that infants have knowledge of moral law as condi-