land, in which, after the beginning of the ninth century, the Keledei make their appearance, can be shown to have been founded by the pupils and successors of Columba; and, 3. That those ecclesiastical peculiarities in which the Keledei depart from the Romish system-in particular, the marriage of priests— are already met with in the coenobial community of the older and the younger Columba. The first of these three arguments is now fully elaborated by the author in this essay, after having first examined the various etymological explanations of the term Keledeus, and the various views which have been advanced with regard to the true character of the persons called Keledei.

French Reviews.

REVUE CHRETIENNE (Christian Review.) January, 1875.-1. LICHTENBERGER, The Theological Faculty of Strasburg. 2. MASSEBIEAU, Alexander Dumas, Jun., as Moralist. 3. E. DE PRESSENSE, The Roman Religion and Christianity. February.-1. BERSIER, St. Paul and the Slave Onesimus. 2. ROUFFET, The Society of Jesus and the Roman Church. 3. WADDINGTON, Universal Ethics. 4. PENEL, The Course of Instruction at the Sorbonne and the Collége de France. March. 1. STAFFER, Some Inedited Letters of Maine de Biran and P. Staffer. 2. MASSEBIEAU, Coppée and Sully Prudhomme. 3. WADDINGTON, The Science of the Good. 4. ROLLER, The Present Ecclesiastical Crisis.

April.-1. REY, John Stuart Mill. 2. STAFFER, History of the Messianic Ideas from Alexander to the Emperor Hadrian. 3. Gladstone and the Roman Question.

May.-1. NAVILLE, The State Churches. 2. MASSEBIEAU, Roland's Daughter. 3. BONNET, A Marriage under Francis I.

June.-1. NAVILLE, The State Churches. 2. BONIFAS, Roman History in the Tragedies of Corneille. 3. BONNET, A Marriage under Francis I.

In its first article of 1875 the "Revue Chretienne" publishes a very interesting historical sketch of the theological faculty of Strasburg. The author, Professor Lichtenberger, who has been for many years one of the prominent contributors to the "Revue Chretienne," was one of the theological professors of Strasburg during the French rule. A French patriot, though, like most Alsacians, of German name, he has not, like some of his colleagues, connected himself with the new university established in the recovered imperial city, but co-operated with those of his colleagues who, like himself, preferred to remain French, in the establishment of the Free Theological School of Paris. The essay now published by him in the "Revue Chretienne" is one of the lectures given by him at this school.

The history of the Protestant Theological School of Strasburg presents some points of general interest for the Protestant world. The foundation of it was laid when the canons of the wealthy chapter of St. Thomas adopted the Augsburg Confession, and promised to devote themselves henceforth to public instruction. The school founded by them was called the Strasburg Academy, and the celebrity which it soon obtained may be inferred from the fact that some of the most earnest reformers of the sixteenth century, as Bauer, Capito, Hedion, and Peter Martyr, were among its teachers. Even Calvin, when he had to leave Geneva, was called to Strasburg, and there lectured for a few years on theology. In 1566 the magistrates of the free city of Strasburg, which at that time belonged to the German empire, obtained from Emperor Maximilian I. the privilege of an academy of four faculties. In 1621, by permission of Emperor Ferdinand I., the academy was changed into a complete university. In consequence of the geographical situation of the city of Strasburg, the university had from its beginning, to a higher degree than any other university of Germany, the character of an international institution. When Strasburg was annexed to France an article of the capitulation provided that the university should be preserved in its integrity. As, moreover, the German language continued to be that of the university as well as of the country, the university remained, until the great revolution at the end of the eighteenth century, more a German than a French institution of learning. Napoleon, in 1803, changed the university into a Protestant academy, or seminary, and reduced the number of professors to ten. As all the funds of the former university were retained for the use of the seminary, the new institution found itself in a very favorable pecuniary position. Louis XVIII., in 1818, established in Strasburg an academy which, like the other French academies, was connected with the University of Paris. The Academy of Strasburg was more complete than any other provincial academy; for while most of the other provinces had only three academies, Strasburg had five, including one of Protestant theology with five, subsequently six, professors. The number of theological chairs would have been insufficient to compete as a theological school with those of Germany, but the close con

nection of the rich seminary with the theological faculty of the academy, enabled the Directory of the Confession of Augsburg, which controlled both, to arrange for the students of Protestant theology a course of study almost as thorough and complete as that provided for them at the German Universities. Until about 1840 nearly all the theological lectures were given in the German language, which was still the dominant language in almost every Protestant congregation of the country. But gradually the French superseded the Gerinan, and in 1870, when the great war between France and Germany broke out, the number of German courses of lectures had dwindled down to one or two. But though lecturing in French, the theological professors took as active a part in the theological questions of Protestant Germany as though they had belonged to a purely German institution. The most important works for which Protestant theological literature is indebted to the professors of Strasburg appeared either in Germany, or simultaneously in Germany and France. About 1850 the Strasburg academy became the cradle of a new theological school of Protestant France. Greatly influenced by the Tübingen school of Germany, some young theological teachers, especially Schérer and Colani, attempted to found a similar school in France. The organ of the school was the "Revue de Theologie," published at Strasburg by Colani. They rejected the infallibility of the Bible, and claimed full freedom with regard to the doctrines taught in the ancient standards of the Church, and proposed to make the exclusive belief in Jesus the God-man, and in salvation through Jesus alone, the exclusive basis of the Protestant Church. The "Revue" in its first numbers had articles from men like Pressensé, Verny, Bois, Jean Monod, and A. Matter; but gradually the breach between the Strasburg school and Protestant orthodoxy widened, and the former came to be looked upon as the standard-bearer of a new species of Rationalism. The war of 1870 reunited Strasburg and its theological school with Germany. In April, 1872, the French theological faculty gave its last lectures, and on May 1 the Imperial German University was reopened amid great solemnities. The new university retained a faculty of Protestant theology, at which nearly all the prominent professors of the French faculty remained, in addition to whom a number of

other professors were called from Germany. Those professors who preferred to cast in their lot with France first hoped to reopen their school at Nancy, where the professors of the other faculties of the Strasburg academy found a hospitable reception; but the municipality and academy of Nancy did not extend their hospitality to the Protestant theologians. They then turned their eyes to Paris; the Lutheran Oonsistory of Paris approved the plan, and the two Synods, held in 1872, agreed to ask the French government for the creation of a mixed (Lutheran and Reformed) theological faculty in Paris. The compliance with this wish was delayed in consequence of the great obstacles which had to be surmounted; but, in the 'meanwhile, the Minister of Public Instruction, Jules Simon, authorized the opening of a school which might receive the French remnants of the Strasburg faculty. But this project also failed in consequence of the opposition made to it by the theological faculty of the Reformed Church at Montauban and the Standing Committee of the Reformed Synod. The ex-professors of Strasburg, therefore, united with the Union. of the Free Evangelical Churches of France in organizing, in Paris, the Free School of Religious Science, where now Lichtenberger and others teach in union with E. de Pressensé and his friends.

ART. VIII.-FOREIGN RELIGIOUS INTELLIGENCE.

THE OLD CATHOLIC CHURCH.

THE second Synod of the Old Catholic Church was held in Bonn from May 18 to 22, under the presidency of Bishop Reinkens. Professor Langen submitted reports on a "Manual of Christian Doctrines," and a 66 'Catechism," which have been prepared for general introduction into the Old Catholic congregations. A long discussion took place on the draft of a German Liturgy, and the Synod resolved to recommend it to the congregations. The definite and obligatory introduction into all the congregations will be a subject of discussion for next year's Synod. Again, it was moved by the delegates of several congregations to abolish the priestly celibacy and to allow the Old Catholic priests to marry; but, in accordance with the recommendation of the Standing Committee, the Synod, by an overwhelming majority, resolved not to take any definite action on the subject. Most of the members of the Standing Committee were reelected, among them Professors Schulte, Knoodt, Michelis, Friedrich,

and Cornelius. Among the new members is the mayor of Carlsruhe, the capital of Baden. As it is known that besides the priests who have openly identified themselves with the Old Catholic movement there are quite a number of others who still remain under the jurisdiction of the papal bishops, the Synod resolved to publish an address to them which had been drawn up by Bishop Reinkens. A very full report on the history of the Old Catholic movement since the first Synod held in 1874 was read by Professor Schulte. This year's report gives the following statistics:

These figures, are, however, far from exhibiting the total strength of the Old Catholics. The report was closed on March 31, six weeks before it was read, and several lists of Old Catholic congregations were therefore not received in time. In Prussia, only those places have been registered where congregations have been fully organized; in Baden, only the communities which have been fully recognized by Bishop Reinkens, (besides which there are some twenty places with Old Catholic Societies;) and in Bavaria, only those places which had sent in lists of members. Moreover, quite a number of the lists are defective. But though the figures given in the report may be regarded as being considerably below the truth, the increase over the official figures of last year is considerable. The number of adult male members has increased by four thousand one hundred and fifty-one, of souls by nine thousand eight hundred and three. In Prussia parishes have been fully established in eleven places, and twenty-two priests are at work. In Baden there are twenty Old Catholic communities which have been recognized by the State, and in several localities the Old Catholics form a majority of voters of the parish, and, therefore, have been put in possession of the parochial churches, according to the provisions of the laws of Baden. In Baden sixteen Old Catholic priests have been appointed, seven more than in 1874. Bavaria is the only part of Germany where in consequence of the unfavorable laws no progress has been made. The number of Old Catholic priests is nine. During the summer of 1874 the bishop consecrated one new church, laid the foundation of another, and ordained six priests, three Germans and three Swiss. The number of Old Catholic students of theology at the University of Bonn is eleven, and of Old Catholic priests fifty-three, against forty-one in 1874.

A new Union Conference of theologians of the Old Catholic, Oriental, and Anglican Churches was held at Bonn from August 12 to 16. It was again presided over by Dr. von Döllinger, and also attended by a number of