Low Church party, thus suggesting the opinion that there is, in general, more sympathy with him than it is deemed safe to admit at this present time. It is a remarkable fact that the Convocation of Canterbury, which met ou February 2d, and was in session several days, adjourned to May without taking any notice of Dr. Pusey's remarkable letter. Another manifestation of the Romanizing party, however, called forth a protracted discussion: the Romanizing innovations in the ritual. These innovations have been carried by some clergymen to an extent which has abolished almost all differences which distinguished Anglican from the Roman Catholic worship. Imitations of the Mass Book, the Breviary, and all the liturgical works of the Roman Catholic Church, have been published for the use of the clergy of the Church of England. The Book of Common Prayer has been translated into Latin, with the scriptural passages taken from the Vulgate, and other adaptations to the Church of Rome. To arrest this tendency, two different methods have been tried by the opponents of the movement. The "Association for Promoting a Revision of the Prayer Book, and for securing purity and simplicity in the public worship of the Church of England," was of opinion that the most successful agency for this purpose would be found in a Royal Commission, constituted like that which, two years ago, had to consider the terms of clerical subscription. To this new commission, in their opinion, should be referred not only the lectionary and the rubrics, but also the canons, and constitutions, and occasional services. A deputation of the association, headed by its president, Lord Ebury, had an interview with both Earl Russell and the Archbishop of Canterbury; neither of whom, however, held out to them any hope of support. Earl Russell stated that the Government would not act in this matter without previously consulting the Archbishop of Canterbury. The latter expressed a conviction that in acceding to the wishes of the Association, he would affront the convictions and disappoint the expectations of an overwhelming majority of both the clergy and the lay members of the Church. A larger number of clergymen and laymen was represented by a deputation, headed by Dr. Wordsworth, which presented to the Archbishop of Canterbury a memorial "in reference to the recent introduction into the celebration of divine service of practices which, by their diversity and by their deviation from law and long established usage, are disturbing the peace and impairing the efficiency of the Church." "Without venturing to suggest any remedy for the evils," of which they complained, the memorialists asked the archbishop to "devise, in concert with his suffragans, the best calculated measures to repress illegal practices, and secure uniformity in the celebration of the divine service in the national Church." The archbishop, in reply to this deputation, declared himself to be "deeply impressed with the gravity of the circumstances in which the Church was placed by the ritualistic innovations recently introduced in some few quarters." He expressed an "anxious desire to promote uniformity in public service,” and the belief that the first step taken by the bishops would be "to ascertain distinctly what the law allows and what it does not allow." In opposition to both these memorials, another was presented to the archbishop on February 3d, signed by 2,970 clergy and 36,008 lay communicants, "respectfully objecting to any alteration being made in the Book of Common Prayer respecting the ornaments of the Church, and of the ministers thereof,” and the mode and manner of performing divine service according to the use of the Church of England." The archbishop in reply, repeated, in substance, the views he had expressed on former occasions; especially his determination "never to consent to any alteration in the Book of Common Prayer without the full concurrence of Convocation." At the session of the Convocation of Canterbury, in February, both Houses had an earnest discussion of the Ritualistic question. The Lower House adopted a resolution recognizing "the evils which may arise from an excess of ritualism," but, nevertheless, deprecating "any attempt to avert those possible evils by the introduction of changes in the prayer book," and requesting the bishops to adopt proper measures. The bishops, in reply, directed the Lower House to inquire, by a committee, as to such measures as to them might seem fit for the desired object. THE GREEK CHURCH. REVIEW OF THE YEAR 1865.-Intercommunion with the Anglican Churches. -No important change occurred during ernment in the Holy Governing Synod, the year 1865 in the mutual relation of and author of a work on the Latin the different branches of the Greek Church, together with the Russian chapChurch (in Russia, Turkey, Greece, Aus- lain in London, the Rev. Mr. Popoff. tria) to each other. In Austria, the Prince Orloff, in a letter to the Moscow Greek Church, which, in accordance with Gazette, one of the leading political papers an imperial rescript of Nov. 26, 1864, is of Russia, gives the following account of henceforth to be officially designated as the attitude of the Russian members of the "Greek-Oriental," instead, as here- the meeting: tofore, the "Greek Non-United Church," is now fully separated into two independent archbishoprics, one for the Greek Sclavi and the other for the Roumanie nation. For the latter, Andrew Baron de Schaguna was appointed, in 1865, the first archbishop. 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 introThe Moldo-Wallachian Church has duced into our ecclesiastical academies, been declared, by Prince Couza, to be and that our clergy would be prepared to henceforth wholly independent of and sift privately all disputed points. I adddisconnected from the Greek Patriarch of ed, however, that the most holy Philaret, the Archbishop of Moscow, and lofty Constantinople. Ecclesiastical communion remains perfect as before; just as that this was a grave and difficult quespatriarch of our Church, was of opinion between the Church of England and the tion, which ought to be slowly matured, Protestant Episcopal Church of the and above all, investigated closely and United States. This declaration of eccle- minutely. In conclusion I moved: 1. siastical independence by the Church of That works should be published in Enthe Principalities did not please the Sul- gland setting forth the history, doctrine, tan, and at his instance the Patriarch of and present condition of the Anglican Constantinople tried the old plan to re- not a Protestant but a Catholic Church, Church, with a view to proving that it is tain his former subordinates. He dis- and, accordingly, related to the Eastern patched a bishop to Bucharest to declare Church. I also remarked that the subthat the law of civil marriage, the secu-ject being altogether unknown to the larization 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. Russian public, it ought to be explained fully and copiously. 2. That Anglican should be stationed at Moscow and St. clergymen sympathizing with the cause 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 opinious; 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. 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. Before the close of the debates I rose 16, 1865, at which about eighty of the again to declare that the Russian Church, bishops and clergy of the Church of En- being but one of the five branches of the gland were present. Russia on this occa- all the more complicated, and that the Eastern Catholic Church, the matter was sion was represented by Prince Orloff, subordinate members of our clergy were Minister of Public Instruction in the not at liberty to decide any ecclesiastical Emperor's Cabinet, and Count A. Tolstoi, questions, being entirely guided by the the representative of the Russian gov-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 of devotion; but it is no calumny on Peter the Great to say that, in endeavor 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 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 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 Record another instance of the dispoinability of the Russian bishops to give sition of the Servian Church to resume satisfactory explanations in reference to that Christian intercourse which is pav the national practice of image worship, ing the way for complete recognition and and on the death of Peter were discon- intercommunion. Three clergymen from tinued, a result, or want of result, which London, passing through Belgrade rehas often been deplored by orthodox cently, were detained in that city on the Russians, and among them by Mouravieff, Sunday. When the Archbishop knew the historian of the Russian Church. The revival of the project of intercommunion this, he placed at their disposal the ante18 due, in a great measure, to the journal chapel in his own palace for the purposes which distinguished itself during the with the necessary elements, altar lights of holy communion, and supplied them Polish insurrection by its enthusiastic and other requisites. "The Metropolitan support of the historian's brother, the expressed at the same time his great re"hanging Mouravieff," of Wilna notoriety. 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 cor- he intrusted the carrying out of the matrespondence between the Rev. Mr. Will-ter to one of the Archimandrites, who iams, Fellow of a college at Cambridge, remained with us throughout the office." 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 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 an English clergyman, the Churchman, of October 5, contradicted this report by can Church. At present we forbear to the following statement: We are requested by the Rev. W. Denton, to state that the report of the censure and degradation of the Archimandrite of Studenitza for administering the holy communion to a member of the English Church is wholly unfounded. The Archbishop of Belgrade has replied to Mr. Denton's inquiries as to the truth of the assertions in the Levant Herald, and he states that the thought of degrading or of censuring the Archimandrite had never entered into his mind. We are in possession of information which leads us to believe that before long the Servian Church will take a more formal step toward intercommunion with the Angli say more. As regards the Church of the kingdom of Greece, a correspondent of the London Churchman stated that the Holy Synod was "ready to acknowledge as valid the baptism of the Anglican Church when intercommunion shall be realized." The "Hemera," (the Day,) a journal which has a wide circulation in Greece, the Ionian Islands, Turkey, and Egypt, published, in 1865, a series of letters from Dr. Frazer on the Constitution of the English Church, and on her Synods and Liturgy, which seemed to awaken considerable interest in the question among the Greek people. ART. IX.-FOREIGN LITERARY INTELLIGENCE. GERMANY. Germany continues from month to month to make contributions to the literature on the Life of Christ. Among the latest works of this class is the ninth volume of Bunsen's Bible-work. (Bunsen's Bibelwerk. Leipsic. 1866.) This volume concludes the Bible-work, and consists of a Life of Christ, compiled from the Gospels, and is so arranged as to be read through on the Sundays and other days consecrated to public worship. To this is added, according to the usual manner of Bunsen's works, a great number of dissertations, partly critical, partly philosophical. The standpoint of Bunsen with regard to the nature of Christ agrees, in the main, with that of Schenkel and his school, being strongly tinctured with rationalism. Professor Ewald, well known as one of the greatest Orientalists now living, has published a second edition of his work on Hebrew poetry. (Allgemeines über die Hebräische Dichtung. Gottingen. 1866.) It has undergone such alterations as to be almost a new work. A new edition of the New Testament Apocrypha has been begun by Professor Hilgenfeld. (Novum Testamentum extra Canonem receptum. Fax. 1. Leipsic. 1866.) The first part, which has been published, contains the Epistle of Barnabas, the original text of which is now for the first time published in a complete state from the Sinaitic manuscript. Prof. Hilgen The feld's edition contains, besides the original, the ancient Latin version. origin of the Epistle is placed by Hilgenfeld at the end of the first century. The Neue Evangelische Kirchen Zeitung, of Berlin, one of the leading religious weeklies of Germany, notices the appearance of Hurst's History of Rationalism, which it calls an instructive and carefully compiled work. It mentions the circumstance that the author for some time pursued his theological studies in Germany, and deems his work worthy of a German translation. Of Professor Tischendorf's great work, Monumenta Sacra inedita. Nova Collectio, lished. (Leipsic. 1866.) It contains a a new volume, has recently been pubhitherto unknown palimpsest, containing all the Epistles of the New Testament, (the Revelation, embraced in the same palimpsest, will be published in the next number of the Monumenta.) Tischendorf found this palimpsest in 1862, in the library of the Russian Bishop Porphyrius, and he obtained permission from this learned bishop to make the manuscript more legible by the application of chemical means, to decipher and publish it. According to the specimen which the author gives in the preface, the manuscript gives the sacred text in a most antique manner, and is in this respect surpassed only by five of the ancient manuscripts. The prospectus of the 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. (Leipsic. 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 when complete, a course of studies on opinion, an Epistle to the Laodiceans, comparative legislation. The first one, which has been revised by another hand. which has recently made its appearance, The second Epistle to Timotheus he re- discusses the right of property claimed gards an enlarged edition of a Pauline by man over man; or, in other words, epistle. 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 Christology of the New Testament, (Christologie des Neuen Testaments, Berlin, 1866,) by Prof. Beyschlag, of Halle, is a new attempt to explain the character and mission of Christ in a manner differing from the established doctrines of the Christian Church. The author repudiates any sympathy with Strauss, Schenkel, and other representatives of heterodox theology; but his own attempt has been by no means satisfactory to the orthodox schools. FRANCE. A valuable contribution to the history of metaphysical speculation is furnished in the work of M. de Margerie, entitled, Theodicy: Essays on God, Creation, 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 |
