[The purpose or idea of the author of Deuteronomy in presenting the material therein contained is to chronicle the change from Nomadic to the Agricultural life of the people. Because of the change, new laws and regulations are formulated that the people may more easily adapt themselves to the new methods of living. Deuteronomy is legalistic in character, and has a decidedly reformatory aim with a direct object: the transforming the whole religious life in accordance with its own requirements. It is in this particular phase of the book that the present thesis interests itself. There is little claim to originality of material, or of the interpretation presented. The value lies in the assembling this material from the standpoint of a reform.]

[Every student of present day Christianity will be impressed with the inadequacy of Christian Doctrine as an Apolygetic. And an important section of it such as Christology offers such confusion and conflict in the various views that one has to do much clearing away of brush before one gets a clear path through and even then there arise serious difficulties. The desire for logical completeness is fundamental in all Christological studies and inspires to new endeavors in this field. The restless human intellect ever searches for the completing idea, the sufficient reason, which requires none other for its support. Christology has not yet reached this stage of completeness. The mental interest in causes, has given rise to perplexing questions as regards the Virgin Birth, the Miracles, the Resurrection and the Trinity. It is most difficult to satisfy this interest in causes by the usual Christology. It may be questioned whether such a hunger may ever be satisfied. We can, however, endeavor to find new points of view and “strengthen the things that remain” by so doing. The discovery of the real in the realm of mystery is not beyond the bounds of possibility. An encumbered Christology has produced unbelievers and has barred men from becoming acquainted with the real Jesus.]

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[The literary and religious investigation on which we enter is both broad and deep; broad as the compass of man’s mind and deep as the heart of God Himself. While the double subject must be treated as to its individual parts, yet the literary has a religious significance and the religious must be interpreted in the light of its literary value. Because our subject is broad and deep it will be necessary, even for a limited study of it, to consider it in its relation to that part of the Hebrew Bible of which it is a constitutent element, namely Hexateuch.]

[In this paper it shall be not so much our intention to make an exhaustive comparison of Machiavelli and the men whom we shall mention with him as to "point out that the principles and policies which he advocated have been but recently held to and followed, worshiped we might almost say, in the courts of diplomacy and international dealing, showing that they are vital and moving forces in the world about us even at this day. It shall be our purpose to suggest lines of thought, placing men not so much in a definite and ditinct school of political thinking for that is impossible, but rather showing their affiliations, indicating if we may something of the policy which they unconsciously or consciously adopted as they viewed the world of diplomacy.]

[In the study of history as in the study of philosophy or science we find many parallel developments, many institutions that have grown up side by side influencing each other and determining to a greater or less extent the height oy- the depth to which each may reach. But in most of these institutions we can see that one has had a decidedly more profound influence than the other. In the study of nationalism and Protestantism we find it to be,however, a pretty difficult task to determine which has had the greater influence on the other. In point of time they are almost contemporaneous. Nationalism may be said to antidate protestantism by a brief period, but a close study will reveal the fact that the leaven that finally broke out in the protestant Reformation had been quietly working deep down in society for many generations before Martin Luther nailed his ninety five theses to the door of the Wittenburg chapel October 31, 1517. Even though we may not be able to say which had the greater influence on the other,nationalism or protestantism, we may, I believe, contend that protestantism could never have developed without nationalism nor could nationalism ever have reached the high place it holds in world history and world politics today without protestantism.]

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[We use the term “Messianic Hope" in the widest sense in which it is common to include all the O.T. predictions which relate to the final completion of the Kingdom of God and the glorification of His people. In the narrower sense the Messianic Hope may refer to an ideal king and ruler of God's people. But as the latter is the least constant element in the Messianic Hope we shall adopt the former view in this discussion.]