Apart from the superscription, whose object is only to clothe the homily with the authority of a name revered throughout the 'catholic' church, there is nothing to connect James with Syria rather than any other region outside Paul's mission-field. Even Palestine might be its place of origin if the date were late enough to account for the Greek style. At all events it comes first to our knowledge at Rome. There is some reason to think that Clement of Rome (A.D. 95), whose moralizing is of a similar type, has been directly influenced by James. If so we have in James, Clement and Hermas a series illustrative of the decline at Rome of the Pauline gospel of conscious revelation and inspiration toward the hum-drum levels of mere 'catholic' catechetics. With every allowance for differences among critics as to date and origin of the non-controversial epistles of the sub-apostolic age, it is easy to see that the resistless march of events is taking up and accomplishing Paul's effort and prayer for the unity of the two branches of the Church. One great event of this period, which for us stands out with startling vividness upon the pages of history, is curiously without trace or reflection in this literature. We search the New Testament in vain for the slightest allusion (outside the writings directly or indirectly derived from Palestine itself) to the fall of Jerusalem in A.D. 70, and the consequent cessation of Jewish national life and temple ceremonial. The remoteness of the writers with whom we are dealing both in time and national interest from the affairs of Jerusalem is not the only cause. The fate of the temple had no effect to weaken the types of Judaism with which the church of the sub-apostolic age had to contend. The Pharisaic legalism of the synagogue became only the stronger when the hollow Sadducean priesthood collapsed, and temple ceremonial became simply a ceremonial on paper, the affair no longer of priest and Levite, but of scribe and Pharisee. So also with the denationalized Judaism of the Dispersion, a more insidious danger for early converts from heathenism than the stricter, legalistic type. The crushing of the nationalistic rebellion, the temporary suppression of the war-party, the Zealots, only strengthened and promoted Pharisaism, and the Dispersion was scarcely affected by the losses of the war. When Jerusalem and the temple fell, temple and city had become entirely superfluous factors to both parties in the great strife of church versus synagogue. Hebrews knows of a type of Judaism which is formidable by reason of the appeal of its ordinances of angels and its sacerdotal system written in a book of acknowledged divine authority. But the characteristic point is that in Hebrews, as truly as in Barnabas and Justin Martyr, it is only the prescription and not the practice which is in question. But for the fact that the "new testament" of Heb. ix. 15 is still unwritten, its