Philip Melanchthon was the author of the first book of Protestant theology, which he called Loci communes rerum theologicarum seu hypotyposes theologicae (Wittenberg, 1521). As a first it is worth some study, for firsts are likely to be models for later things of their kind. Moreover, while Melanchthon is by some considered to depart from early Protestant thought (cf. Philippism), Luther gave unqualified and almost extravagant praise to his young collaborator's first work. This justifies putting at least the 1521 edition in the fundamental canon of Protestantism. Finally, if suth is its importance Melanchthon's method deserves examination.

A new examination of this well worn theme seems to be appropriate in view of the current discussion of the place of metaphysics in the study of philosophy. The familiar supposition that philosophy may, and indeed should, dispense with all high speculations concerning the nature of “the grand scheme of things entire” while it devotes its time to “the order and connection of ideas in the mind,” or to that quasi-mental order known as scientific methodology, would make of philosophy either a segment of natural science or a footless and irresponsible expression of animal hungers and party causes. Any philosophy, so we are told, which indulges in metaphysics is a mere rationalization of animal “drives” on a par with folklore, religion, and magic. Aside from the suspicion that this supposition is itself a metaphysical hypothesis not subject to scientific verification, the reasonable manner of dealing with it is to test it by comparison with rival suppositions in the history of man.

During the reign of Mary Tudor, Queen of England from 1553 to 1558, Roman Catholicism became the official religion of the English state; and the English Crown once again recognized the authority of the pope. English Roman Catholics were jubilant while the Protestants believed that all of the gains of the English Reformation had been lost. The religious and even the political future of England was therefore clearly in the hands of Queen Elizabeth when she ascended the throne in 1558. She was subjected to strong pressure from both the Roman Catholics and the Protestants, and for some years the ultimate issue was in doubt. The religious decisions which were made in England during this period were, however, vital for the cause of Protestantism and of extreme significance for Roman Catholicism. Much of the historical writing which describes these crucial events is, naturally enough, the product of Protestant or Roman Catholic apologetic; and the subject is one which has need of calm and reasoned study as well as of ordered presentation.

Many forces, ancient and modern, European and Asiatic, political and economic, have combined to produce the present state of unrest and political turmoil in Indonesia, otherwise known as the Dutch East Indies. No one can fully understand the present situation with all its emotional tensions, unless he appreciates the various religious factors which are operative, to a greater or less degree, in the Indonesian nationalist movement.