-No important change occurred during the year 1865 in the mutual relation of the different branches of the Greek Church (in Russia, Turkey, Greece, Austria) to each other. In Austria, the Greek Church, which, in accordance with an imperial rescript of Nov. 26, 1864, is henceforth to be officially designated as the "Greek-Oriental," instead, as heretofore, the "Greek Non-United Church," is now fully separated into two independent archbishoprics, one for the Greek Sclavi and the other for the Roumanic nation. For the latter, Andrew Baron de Schaguna was appointed, in 1865, the first archbishop.

The Moldo-Wallachian Church has been declared, by Prince Couza, to be henceforth wholly independent of and disconnected from the Greek Patriarch of Constantinople. Ecclesiastical communion remains perfect as before; just as between the Church of England and the Protestant Episcopal Church of the United States. This declaration of ecclesiastical independence by the Church of the Principalities did not please the Sultan, and at his instance the Patriarch of Constantinople tried the old plan to retain his former subordinates. He dispatched a bishop to Bucharest to declare that the law of civil marriage, the secularization of convent property, and the institution of a national Church, lately decreed by Prince Couza, were contrary to the dogmas of the Greek Church, and involved the penalty of excommunication. Prince Couza, in reply, ordered the said bishop to be reconducted to the frontier by gendarmes. The reorganization of the Church has since been completed by the establishment of a National Synod; and on the whole, the Church of the Principalities seems to be the most progressive of the branches of the Greek Church.

The movement toward a union between the Anglican and the Eastern Churches has many influential friends in Russia. The most important step which has yet been taken on the part of Russians in favor of this movement, was the participation of several men of high position in a meeting held in London on Dec. 16, 1865, at which about eighty of the bishops and clergy of the Church of England were present. Russia on this occasion was represented by Prince Orloff, Minister of Public Instruction in the Emperor's Cabinet, and Count A. Tolstoi, the representative of the Russian gov

ernment in the Holy Governing Synod, and author of a work on the Latin Church, together with the Russian chaplain in London, the Rev. Mr. Popoff. Prince Orloff, in a letter to the Moscow Gazette, one of the leading political papers of Russia, gives the following account of the attitude of the Russian members of the meeting:

Having premised that I was speaking in a private capacity, I said that the Russian clergy, praying daily for the establishment of a common Christian Church, would be always inclined to promote it. In proof of this I alleged that the study of the English language had been introduced into our ecclesiastical academies, and that our clergy would be prepared to sift privately all disputed points. I added, however, that the most holy Philaret, the Archbishop of Moscow, and lofty patriarch of our Church, was of opinion that this was a grave and difficult question, which ought to be slowly matured, and above all, investigated closely and minutely.

In conclusion I moved: 1. That works should be published in England setting forth the history, doctrine, and present condition of the Anglican Church, with a view to proving that it is not a Protestant but a Catholic Church, and, accordingly, related to the Eastern Church. I also remarked that the subject being altogether unknown to the ought to be explained Russian public, fully and copiously. 2. That Anglican clergymen sympathizing with the cause should be stationed at Moscow and St. Petersburg. 3. That the matter should not be precipitated, or urged with too much eagerness or violence, but that we should trust in the divine assistance rather than in the success of our human and shortsighted endeavors. What we had to do now was to prepare the ground by elucidating the question. The seed would grow up, and future generations, perhaps, would reap the harvest if God willed it. Father Popoff, who delivered an eloquent speech, breathing the spirit of Christianity, expressed himself to the same effect. After him some clergymen spoke on dogmatical points. I omit quoting their opinions; they will be probably communicated by Father Popoff in his report to the Chief Procurator of the Holy Synod. They had no immediate reference to the matter in hand.

Before the close of the debates I rose again to declare that the Russian Church, being but one of the five branches of the Eastern Catholic Church, the matter was all the more complicated, and that the subordinate members of our clergy were not at liberty to decide any ecclesiastical questions, being entirely guided by the rules and directions of their Church.

The day after I paid a visit to the Archbishop of Canterbury at his country seat. He would have liked to dispatch two bishops to Russia, but, hearing what I had to say against his plan, put it off. The Bishop of Exeter, the nonagenarian patriarch of the Anglican Church, also speaks with great interest of the work of reunion. The matter has nothing whatever to do with politics, though if a reunion were effected the Russian and English interests in the East might possibly become identical.

bridge, and recommending the erection of a Russian church there, and the appointment of a Russian chaplain. Since then the Moscow Gazette has on many occasions urged the desirability of bringing about a good understanding between the Russian and English Churches; and it was this journal that first published the account of the meeting held recently in London, at which Prince Orloff, Father Popoff, and a number of English prelates, were present. Admiral Putiatin was well known in the Russian navy for his habits Peter the Great to say that, in endeavorof devotion; but it is no calumny on

The Church Journal, of New York, a devoted advocate of the Union move-ing to establish intimate relations between ment, regards the part taken at this meeting by Russia as "a step more important and significant than anything that has been placed on record since the time of the Council of Florence."

The indications increase that this movement may become one of importance. Our literary intercourse with Eastern Europe is, however, still so restricted that we are but imperfectly informed about the progress it has made in the Russian and the other Eastern Churches. The London Pall Mall Gazette has the following remarks on the recent history of the movement:

The project of union, or rather intercommunion, between the Russo-Greek and Anglican Churches is no new thing. The true author of the scheme was Peter the Great, at whose suggestion the English and Russian bishops entered into correspondence on the subject. The negotiations were protracted, through the inability of the Russian bishops to give satisfactory explanations in reference to the national practice of image worship,

the two Churches, he was actuated less by religious than political motives. He wished to counterbalance, as much as possible, the influence of the Roman Catholic Church in Europe, and especially in Poland. The Russians attach much more importance to the London meeting than really belongs to it; and a writer in a St. Petersburg journal has come to the conclusion that the English tourists who visit St. Isaac's Cathedral do so from a pious wish to make themselves acquainted with the ceremonies of the Russian

Church.

The English Church papers which are in favor of the union movement assert that the advances toward a union, made by the Anglicans, have met with a particularly favorable reception on the part of the Greek Bishops of Servia. The London Churchman expressed its joy at being able to

Record another instance of the disposition of the Servian Church to resume that Christian intercourse which is paving the way for complete recognition and and on the death of Peter were disconintercommunion. Three clergymen from tinued, a result, or want of result, which has often been deplored by orthodox London, passing through Belgrade reRussians, and among them by Mouravieff, Sunday. When the Archbishop knew cently, were detained in that city on the the historian of the Russian Church. The revival of the project of intercommunion this, he placed at their disposal the anteis due, in a great measure, to the journal of holy communion, and supplied them chapel in his own palace for the purposes which distinguished itself during the with the necessary elements, altar lights Polish insurrection by its enthusiastic and other requisites. "The Metropolitan support of the historian's brother, the "hanging Mouravieff," of Wilna noto- expressed at the same time his great reriety. Five years ago the present editor gret at not being able to be present in of the Moscow Gazette published in the of being obliged to go to Racovitza, it person at the celebration, in consequence Contemporary Leaves (one of several jour-being, it would seem, a high festival; but nals directed by him) a remarkable correspondence between the Rev. Mr. Williams, Fellow of a college at Cambridge, and Admiral Putiatin, who had then recently arrived from Japan to take the command of the Ministry of Public In

struction. The admiral sent to the Mos

cow Gazette a letter he had received from Mr. Williams, pointing out the facility with which Russians might send their sons to study at the University of Cam

he intrusted the carrying out of the matremained with us throughout the office." ter to one of the Archimandrites, who

The Levant Herald, an English paper in Constantinople, having stated that the Archbishop of Servia had degraded the Archimandrite of Studenitza for administering the Holy Communion to English clergyman, the Churchman, of

an

October 5, contradicted this report by can Church. At present we forbear to the following statement: say more.

ART. IX.-FOREIGN LITERARY INTELLIGENCE.

continuation of the Monumenta announces | and Providence, (Theodicée. Etudes sur the appearance of five more volumes. Dieu, la Creation, et la Providence. Paris: The work has a large number of patrons 1866.) The author declares himself to be among the princes and high ecclesiasti- a Christian philosopher; his aim is to cal dignitaries of Europe. Among the reconcile reason with faith, and he seeks latter the names of Roman Cardinals ap- to attack error under its various forms, in pear side by side with Anglican bishops, the name of the intellect and the heart Another new work by Prof. Tischendorf combined. is entitled Apocalypses Apocrypha. (Leip sic. 1866.) It contains five apocryphal "Revelations," which have not heretofore been published. One of them is the "Revelation of the Apostle Paul," which has been supposed to be lost. It corresponds entirely with the references to it in the works of Augustin and Sozomen. Tischendorf found the Greek text in the libraries of Milan and Munich. A Syriac enlarged translation of it has recently been found by English missionaries at Ooroomiah.

A new work against modern "Spiritualism has been published by J. B. Dissandier, (Des Sciences Occultes et du Spiritisme. Paris. 1866.) After a short preface on the occult sciences in general, the author gives an interesting account of the origin and progress of magnetism, traces the rise of spiritualism from the extraordinary impulse given to physical science, and, in conclusion, contests the claims of spiritualism either as a religion or a system of philosophy.

The "Philosophy of Thomas Brown" A new work on the Apostle Paul (Der is the subject of a work by F. Rithoré, Apostle Paulus. Heidelberg. 1865) has (Critique de la Philosophie de Thomas been published by A. Hausrath, a mem- Brown. Paris. 1866.) Rithoré especiber of the Supreme Ecclesiastical Council ally commends the Scotch metaphysician of the Grand Duchy of Baden, and a for having thoroughly understood what prominent representative of the theologi- he considers to be the true fundamental cal school of which Dr. Schenkel is re- proposition of metaphysics, namely, first, garded as the chief. His work differs that the study of the human mind from that of Dr. F. C. Baur, as it does is a separate, distinct, and well-defined not treat prominently of the doctrinal science; and, secondly, that our ideas system of the Apostle, but aims at giving and sentiments are nothing else but the a portrait of his life, (a "Charakterbild," thinking substance itself, variously modafter the plan of Schenkel's "Charakter-ified.

bild Jesu.") The author denies the au- Mr. Charles Charpentier has begun thenticity of the Epistles to Titus and the publication of a series of twelve the first Epistle to Timotheus. The Epis-brochures, which are intended to form, tle to the Ephesians is, according to his opinion, an Epistle to the Laodiceans, which has been revised by another hand. The second Epistle to Timotheus he regards an enlarged edition of a Pauline epistle.

when complete, a course of studies on comparative legislation. The first one, which has recently made its appearance, discusses the right of property claimed by man over man; or, in other words, the question of slavery. The author traces the history of this assumed right in pagan antiquity and among the Hebrews, and finally, vindicates to Chrisianity the glory of having restored to man his real dignity.

The great work of M. Albert de Broglie, of the French Academy, on The Church and the Empire in the Fourth Century, (L'Eglise et l'Empire au quatrieme siecle,) has just been completed by the appearance of the fifth and sixth volumes. M. A. de Broglie is, with his friend Count Montalembert, one of the chiefs of that school of French Roman Catholics who, while firmly adhering to the doctrines of their Church, yet believe in and labor for a full reconciliation be

men.

Catholic sources. The latest contribution
to this class of literature is a History of
the Oratory, well known as one of the
most literary organizations of French
monks, by the Oratorian, A. Perraud.
(L'Oratoire de France. Paris. 1866.) The
work is divided into three parts, of which
the first traces the history of the Oratory
up to the French Revolution; the second
is composed of the biographies of the
most celebrated Oratorians; and the third
is occupied with the re-establishment of
the Order in 1852, and its canonical ap-
probation in 1864.

tween their Church and modern civiliza- tions that can be derived from Roman tion. Like all the prominent men of this school, M. de Broglie is an admirer of the institutions of the United States, and one of the most active members of the French Society for the aid of the freedThe work on the Church and the Empire in the Fourth Century has, from the publication of the first volume, secured a place among the master works of the historic literature of France, and the first four volumes have already gone through four editions. The two last volumes, (fifth and sixth,) just published, embrace the time from 364 to 395, beginning with the reign of Valens and ending with the death of Theodosius. Among the great names whose history is given in these two volumes are Basil, Augustine, and Theodosius; and among the most notable ecclesiastical events of the period is the Council of Constantinople.

The literature on the Life of Jesus has received a new and very valuable addition by a new work from E. de Pressensé, (Jesus Christ, son Temps, La Vie, son Euvre. Paris. 1866.) The author has long had the reputation of being one of the foremost representatives of the evangelical school in the province of the theological science, not only in France, but in all Europe; and his new work, we doubt not, will rank among the most important works of the almost innumerable literature on this important subject.

Of the Collection of Christian Inscriptions in Gaul, prior to the eighth century, by E. Leblaud, (Inscriptions Chrétiennes. Paris. 1866,) vol. 2, has recently been published.

The History of the Catholic Doctrine during the first three centuries of the Church, and until the Council of Nice, by Bishop Ginoulhiac, of Grenoble, (Histoire du Dogme Catholique. Paris. 1865, 3 vols.,) has appeared in a second edition.

Abbé Freppel has an undisputed claim to be classed among the ablest Roman Catholic writers on ancient church his. tory. In addition to his former valuable works on Les Pères Apostoliques, (1 vol.,) Les Apologistes Chrétiens, (2 vols.,) SaintIrenée, (1 vol.,) Tertullien, (2 vols.,) he has recently published two more installments The Roman Catholic literature of France, of his "Lectures of Sacred Eloquence;" on the restoration of monastic orders on namely, a work on St. Cyprian and the French soil since the beginning of the African Church of the third century, (St. nineteenth century, is very numerous, Cyprien, 1 vol. Paris. 1866,) and another and furnishes, on the whole, the best ma- on Clement of Alexandria, (Clément d'Alterial for a knowledge of these institu-exandrie, 1 vol. Paris. 1866.)

ART. X.-SYNOPSIS OF THE QUARTERLIES, AND OTHERS OF THE HIGHER PERIODICALS.

American Quarterly Reviews.

BIBLICAL REPERTORY AND Princeton Review, January, 1866. (Philadelphia.) 1. Sustentation Fund. 2. Common Schools. 3. The Patristic Doctrine on the Eucharist. 4. Horace Mann. 5. Imperfect Rights and Obligations as Related to Church Discipline. 6. Strauss and Schleiermacher. 7. Renan, Strauss, and Schleiermacher. BIBLIOTHECA SACRA, January, 1866. and their Relation to Knowledge. ical Economy and the Christian Church.

(Andover, Mass.)

1. Intuitive Ideas, 2. Conversion, Its Nature. 3. PolitMinistry. 4. The Catholic Apostolic