bosom of that Church which, by the confessions of the human race, from the Apostolic See through the succession of its bishops, while heretics have barked in vain, hath attained the pinnacle." Notwithstanding this refusal of recognition, the Romanizing party will not cease their efforts for bringing about a union, but they are reported to continue their correspondence with Rome. It is even rumored that one of the Anglican bishops takes part in this correspondence. The practical innovations which the Romanizing party endeavors to introduce into the service of the Church are very numerous. One of their publications has for its avowed object to introduce the prayers of the Roman Missal into the communion service, accompanied by their respective ceremonies. The name of the book speaks for itself. It is the "Ritual of the Anglican Mass, with the Ritual of Holy Baptism and Vespers, and the Unction of the Sick, with the vestments and holy vessels," etc. One of the most remarkable among these innovations has, however, recently proved an entire failure, the English Order of St. Benedict. Father Ignatius by his continuing sickness has been compelled to seek refuge in his father's house, and the Norwich monastery has been temporarily closed. UNITARIANISM CONFLICT BETWEEN THE CONSERVATIVE AND THE PROGRES SIVE ELEMENTS-ASCENDENCY OF THE LATTER.The Unitarians of England, like those of the United States, have for some time been divided on the question, whether their religious denomination should continue as heretofore to demand an explicit belief in the divine mission of Christ as a term of membership. The Conservatives insist on it, while the Progressives demand for every member of the Union an unlimited freedom of belief. Last year the Progressive party in the British and Foreign Unitarian Association defeated a proposition, made by a conservative member, for defining their faith. At the annual meeting, held in London on May 23, the subject came up again. The Rev. Samuel Bache moved that Rule 1 of the Association, which affirmed that the Association was formed for the promotion of the principles of Unitarian Christianity at home and abroad, be maintained in its original clearness and distinctness by the following addition: "The principles including the re cognition of the God and Father of our Lord Jesus Christ as the only God, and the only proper object of religious worship, and also the recognition of the special divine mission, and authority as a religious teacher, of Jesus Christ himself." He said no difference of opinion originally existed with regard to the descriptive terms which designated Unitarian Christianity, nor was there any want of unanimity on the subject at the present day, except in a small section of the denomination, with which he could not conscientiously remain. If, as Mr. Bache thinks, the "liberals" constitute only a small section of the denomination, they again had, as last year, control of the annual meeting, which, upon motion of Sir John Bowring, adopted by a large majority the "previous question." FRANCE. RATIONALISM-STEPS AGAINST THE RATIONALISTIC PARTY BY THE REFORMED CONSISTORY OF PARIS, AND BY THE ANNUAL PASTORAL CONFERENCES. -The contest between Rationalism and Orthodoxy, which for many years has been dividing the Protestant State Churches of France like those of every other European country, seems to have reached a crisis which may soon lead to the total expulsion or withdrawal of the Rationalistic party from the Church. The restrictive measures against the Rationalistic party began about a year and a half ago, when the Reformed Consistory of Paris refused to renew the license of M. Athanase Coquerel, jun., well known as one of the ablest writers of the party. M. Coquerel had for some time been the deputy of M. Martin Paschoud, the Rationalistic pastor of one of the churches in the city of Paris, who had been in office since 1836, but in consequence of ill health had been unable to perform his functions. The Consistory called upon M. Paschoud to appoint as his deputy another clergyman whose views and preaching were more in harmony with those of the Reformed Church. This M. Paschoud refused to do, and preferred to reassume the pastoral functions himself. As, however, old age and infirmity disabled him from discharging all the pastoral duties, the Consistory concluded to place him on the retired list, with a pension of six thousand francs. M. Paschoud rejected this arrangement, denying the right of the Consistory to remove him in this fashion, and appealing from their decision to the Minister of Public Worship. The minister decided that the Consistory had not a right to act as they did. The latter therefore resolved to avail themselves of a right unquestionably belonging to them by the existing law, and to dismiss M. Paschoud. In a memorandum addressed to the minister they set forth at length the reasons for these new measures. M. Guizot, who is one of the lay members of the Cousistory, (and far from having, as he has falsely been charged, any intention of joining the Church of Rome,) had a personal interview with the emperor, in order to prevail upon the latter to restore to the Reformed Church the right of self-government, and in particular the right of holding synod. It is understood that the request has been favorably entertained by the emperor, and that Guizot was promised that immediately after the adjournment of the legislative body an imperial decree, granting to the Reformed Church the desired rights, would be issued. Still more important than this action of the Paris Consistory is that of the annual Pastoral Conferences. These conferences are meetings of Protestant preachers, assembling in April of every year, in Paris, for the discussion of theological and religious subjects. They are twofold: one, the National Conference, consisting exclusively of ministers of the two State Churches; and the other the General Conference, embracing the ministers of every Protestant denomination. Hitherto the Rationalistic party of the two State Churches has regularly been represented in each of these conferences, and they continued their connections with them, although for several years the majority has passed resolu tions highly offensive to them. This year the National Conferences adopted the important resolution that "it recog nizes as the basis of its deliberations, the supreme authority of the holy writ in matters of faith, and the Apostles' Creed as a resumé of the miraculous facts which are contained in it." As it is common in the congregations of the two State Churches to read the Apos tles' Creed every Sunday, the conference thought that every sincere member of the two Churches could subscribe to the above resolutions. The General Pastoral Conference, on the other hand, which includes the representatives of denominations which do not practice the reading of the Apostles' Creed in the public service, deemed it best to declare their dissolution, and at once to reconstitute themselves on the basis above mentioned. In both conferences the resolutions were passed by a large majority, (in the National Conference by 112 against 36.) The Rationalists have now organized conferences of their own. The great significance of this separation lies in the position into which it forces the Rationalistic party. Hitherto they appeared as a school possessing in the Church equal rights with the Orthodox party; henceforth they are made to feel that they will only be tolerated as long as the State government withholds from the Church the right of enforcing her doctrinal standards. ART. IX.-FOREIGN LITERARY INTELLIGENCE, GERMANY. A Roman Catholic work by Dr. Vosen, on Galilei, (Galileo Galilei. Frankfort, 1865,) is one of the many literary attempts which have recently been made by Roman Catholic scholars to explain away some of the blackest spots in the history of the Roman Popes. A review of the book in the Year-Book of German Theology, 1866, (ii, 27 s., p. 377 seq.,) conclusively proves that the whole book is a glaring distortion of historic truth, and that the author was entirely ignorant of the best recent books that have been written on the subject, and that establish| man Theology," recommends this book as one of the best of its class. (Jesus der Christ. Zurich, 1865.) From one of the leaders of the German atheists, Ludwig Feuerbach, a new book has been published on "God, Freedom, and Immortality," from the standpoint of anthropology. (Gottheit, etc. Leipsic, 1866.) The author, who rejects religion as an illusion, is not on good terms with the new materialistic school, which rejects philosophy no less than theology. well as Sufism. The history of the Bâbis is followed by a work by Alphonse Dantier on the Benedictine Monasteries of Italy, (Les Monastères Benedictins d'Italie. Paris, 1866, 2 vols.,) treating of its interesting subject more in the form of gossip than of history. One half of the work is devoted to Monte-Cassino. A valuable work on "The Mystical Philosophy in France at the end of the Eighteenth Century," ("La Philosophie Mystique en France, Paris, 1866,) has recently been published by Ad. Franck, The work of Keim (Professor in Zu- a Jewish writer of note. It forms part rich, one of the leaders of the school called of the Bibliothèque Philosophie, several by Strauss "The Half Ones") on "The volumes of which have been noticed in Christ of History," (Der Geschichtliche former numbers of the Methodist QuarChristus. Zurich, 1866,) has appeared in terly Review. After treating, in a prea third edition. Other new works on the liminary chapter, of mysticism in gensame subject have been published by eral, and its relation to philosophy and Laurent (Der Historische Christus, Ber-religion, the author devotes particular lin, 1866) and Beyschlag, (Christologie des Neuen Testamentes. Berlin 1866.) FRANCE. Of the great work of E. de Pressensé on the Life of Christ (Jesus Christ, Paris, 1866) a second edition has been published. The work has already been translated into English, German, and Dutch. A. Röttscher, a Roman Catholic priest, has recently published the first volume of a work on the " Dogmatic System of Martin Luther," (Dr. M. Luther's Dogmatisches Lehrsystem, seine Entstehung und Würdigung. Berlin, 1866.) It promises to be the largest and ablest work on the subject written from a Roman olic point of view. attention to the mystical doctrines of San Martin. In an appendix he gives an extract from an unpublished work of another mystical writer, Martinez de Pasqualis, on the final restoration of all things. Count de Falloux bas published a new volume of Letters of Madame Swetchine, (Lettres Inedites de Madame Swetchine, Paris, 1866.) The first volumes of the collection were well received as an interesting contribution to the history of the neo-Catholic school in French liter ature. Among the correspondents of Madame Swetchine, noticed in the new volume, is M. de Tocqueville. An interesting little book on the perCath-secution of Protestants in France has been published by A. Coquerel, fils. (Les Forçats pour la Foi. Paris. 1866.) We are indebted to Count Gobineau (formerly French Embassador at Teheran, and now at Athens) for one of the best works on the recent religious history of Asia. His work, which is entitled Les Religions et les Philosophies dans l'Asie Centrale," Paris, 1866, treats chiefly of the sect of the Bâbis, which from 1847 to 1852 spread throughout Asia. Hitherto but little had been published (particularly in Zeitschrift der Deutschen Morgenland Geselschaft, vol. v, p. 384, Petermann, Reisen in Orient, vol. ii, p. 182, seq., etc.) of this interesting sect, which threatened Persia with a political as well as a religious revolution. An introduction treats of the religious and moral character of the Asiatics, of the Persian Mohammedanism, of the origin and the substance of the Sheah as When The number of works called forth by Renan's Life of Jesus continues to be immense. During the first year following the publication of the work (July 1863 to July 1864) no less than two hundred and fourteen were counted. Among the numerous additions which have since been made to that list is one by the celebrated Emir of Algeria, Abd-el-Kader. Renan was in the East, in 1864, he came to Damascus, where he received the hospitality of Abd-el-Kader. The conversation, carried on in Arabic, finally turned on Renan's work. "Have you read it?" asked Renan, somewhat surprised. Abdel-Kader ordered the volume to be brought, and showed to his guest that he had not only read but annotated it. The fact is an interesting counterpart to the H work against Colenso, published some time ago in East India by a Mohammedan chief. Among the new Roman Catholic works against Renan, one by Abbé Michan, with a new translation of the four Gospels and a learned commentary, is especially commended. Guizot has published a new volume of his "Meditations," relating to the actual state of the Christian religion. (Meditations sur l'Etât Actuel de la Religion Chrétienne. Paris, 1866.) The rumors circulated in the first month of the present year about a secession of Guizet from the Reformed Church to that of Rome, prove to be entirely unfounded. He remains, what he has been for many years, one of the most active champions of orthodox Protestantism. A new life of Father Lacordaire, the most celebrated of all modern monks, has been published by Chocarne. (Le R. P. Lacordaire: sa Vie Intime et Religieuse. Paris, 1866.) An important literary movement in France is the formation of a "National Society for a New Translation of the Holy Scriptures into the French Language." The imperfection of all the present translations is generally admitted. The most peculiar feature of the new society is the union of Roman Catholics, Protestants, and Jews for rendering the work as perfect as possible. It created general surprise to find among the founders and the leaders of the society a number of well known Roman Catholics, such as Father Gratry, Count Montalembert, Cauchy. It was, of course, to be exexpected that Rome would condemn this act of association with Protestants. The disapprobation soon pronounced against the scheme by a number of bishops and the pope, induced many of the Catholic members to withdraw; but some remain, and will co-operate with the Protestants and Jews for the accomplishment of the great work. At the first meeting of the society a remarkable address was delivered by Amedée Thierry, who presided. M. Thierry is a member of the Catholic Church, one of the greatest scholars of France, and a senator of the empire. The origin of the idea, we learn from this address, "belongs to a Protestant clergyman, Petavel, who has embraced it with the zeal and the conviction of an apostle. He has traveled through the whole length of France and the countries of the French language. He has preached. He has knocked at every door, and generous hearts have responded and the doors have been opened before him. Scholars of the highest rank, Catholic, Protestant, Jewish clergymen. as learned as devoted to their particular creeds, cordially received, encouraged, aided him." After the president, M. Petavel himself made a most interesting report upon the object of the society, and the means to carry it out. He referred to the new translations which have been undertaken in France during the last ten years. Abbé Glaire has undertaken a translation of the whole Bible with the of the Index. A society of ministers of approbation of the Holy Congregation the Reformed Church has embarked in the same enterprise. M. Wogue, professor of the Jewish college of Paris, zealously pursues his translation of the Pentateuch. A society reprints the translation of the Old Testament by M. Perret-Gentil, and that of the New Testament by M. Arnaud. The Society of Pastors and Professors of Geneva have charged M. Secoud, D. D., with translating the Old Testament. A learned canon, M. Bertrand, has undertaken the same task. The idea of M. Petavel is to unite the efforts of all the ablest biblical scholars, of the most learned Orientalists and of the most brilliant writers of France, in order to produce a translation as perfect as possi ble. The plan embraces the establishment of a periodical bulletin to give a regular account of the meetings, and of another journal, (Revue Biblique,) to pub lish the labors of the colaborers, with a blank margin for the notes of the revisers. M. Petavel refers to an interesting fact in the Russian Church. When the members of the Holy Synod, who live scattered in all parts of the empire, received by mail the printed bulletins of the draft of a new translation, they entered on a margin their remarks and sent the whole back to the central committee at St. Petersburgh. The adoption of a similar plan might secure the co-operation of the ablest men not only throughout France and Switzerland, but also in Italy, England, Holland, Prussia, Germany. The plan of M. Petavel is almost sure not to find that general participation which its enthusiastic author has hoped and toiled for. The Roman Catholic Church will never look favorably upon this en- At all The second book of Renan's "History of the Origin of Christianity," containing the History of the Apostles, was published in April. (Les Apôtres. Paris, 1866.) It begins with the coming of the mourning Jewish women to the empty tomb in the garden by Golgotha, and goes on to the moment when Paul and Barnabas are setting out from the numerous Church first called Christian at Antioch, to convert the world. The principal themes of the first portion of the work are the resurrection of Jesus, his appearance to the disciples, the influence of the Holy Spirit, the gift of tongues, and the power of the Church. Next follows an account of the Church at Jerusalem, its first trial and conquests, and its social constitution. This leads the author to a study of the state of society in that time and country, the correlation of it to the Church, and the influence of each upon the other. We have seen it stated that the sale of this volume has fallen far below that of the first volume on the Life of Christ, and indeed far below the expectations of the publisher. Translations have, however, already been announced into most of the modern languages. With regard to the contents of his third volume, Renan says: In my third book I shall attempt to follow the traces of these bearers of good tidings by land and sea, in calm and storm, through good and evil days. I am eager to narrate this incomparable epopee, to depict those interminable routes, through Asia and Europe, along which they sowed the seeds of the Gospel-those ways they traversed so often in such diversity of circumstances. The great Christian Odyssey is about to begin. Already the apostolic bark spreads its sails; the wind is swelling, and only aspires to bear upon its wings the words of Jesus. ART. X.-SYNOPSIS OF THE QUARTERLIES, AND OTHERS OF THE HIGHER PERIODICALS. American Quarterly Reviews. AMERICAN PRESBYTERIAN AND THEOLOGICAL REVIEW. April, 1866. (New York.)-1. The Bible Idea of Truth, as Inseparable from the Divine Personality. 2. The Double Sense of Scripture. 3. The Ancient Catholic Liturgies. 4. Quatremere, the French Orientalist. 5. The Relation of Intuitions to Thought and Theology. 6. James iv, 5, in Connection with Genesis iv, 7. 7. The Political Situation. BIBLICAL REPERTORY AND PRINCETON REVIEW, April, 1866. (Philadelphia.)-1. Bushnell on Vicarious Sacrifice. 2. The Samaritans, Ancient and Modern. 3. The Great Schools of England. 4. The Raising of Lazarus. 5. Dr. Spring's Reminiscences of his Life and Times. BIBLIOTHECA SACRA, April, 1866. (Boston.)-1. History and Theology of the Reformed Protestant Dutch Church. 2. Our Place in History. 3. The Study of English Literature. 4. The Catholic Apostolic Church. 5. Brucke's Physiology of Speech. 6. Regeneration the Work of God. 7. Martyrdom, in the Apocalypse. FOURTH SERIES, VOL. XVIII.-30 |