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three books. In the first, which bears the heading, "Origin of the Festival," he attempts to show that the birth of Christ really coincides with our Christmas, and that already the prophets of the Old Covenant have pointed to the Christmas night, (from December 24 to 25.) The second book, headed " "Names and Customs," gives a very full and interesting description of the mode of celebrating Christmas; the solemnities in the church, the Christmas-tree, the crib, the Christmas-fire, Christmas presents, etc. In the third book we find an account of a large number of superstitions which have attached themselves to the celebration of Christmas. An appendix gives copious literary references.

The history of the patriarch Cyril Lucaris, and his attempts to effect a union between the Greek Church and Protestantism, has not yet been treated so thoroughly as the important subject demands. The work of A. Pichler* on "The History of Protestantism in the Eastern Church in the Seventeenth Century; or, the Patriarch Cyril Lucaris and his Times," is the first complete monography on the Protestantizing Patriarch, and his attempts at a reformation of his petrified Church. The author says that he has endeavored to compare carefully all sources of information, part of which have not been made use of before. The Roman Catholics have paid no attention to the history of Cyril; the Calvinists, on the other hand, are charged by the author with having "transmitted their historical lies and adventurous distortions from book to book, and from generation to generation, more faithfully than a truth of the Gospel." The work begins with briefly characterizing the religious and political condition of Europe and of the Christian countries of the East, which must be known in order to understand the labors of Cyril. Cyril was born in 1572 upon Candia, studied at Venice and Padua, later visited Germany, especially Wittemberg and Geneva, where he became acquainted with the Protestant doctrine, by the introduction of which he tried to improve the Greek Church. About 1601 he became Patriarch of Alexandria; in 1612, vicegerent of the exiled Patriarch Neophytus of Constantinople; in 1621, Patriarch of Constanti

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nople. In consequence of his reformatory exertions he was repeatedly exiled, and on account of having taken part in a translation of the New Testament into modern Greek he was strangled in 1638.

The science of language has been undoubtedly making great progress since the beginning of the present century, however much some of its foremost

champions may have deviated from the firm ground of facts into the lofty region of fanciful speculations. The relation of the results of modern linguistic researches to the biblical account of the original unity of the human language is, therefore, a subject well worthy to engage the deepest interest of the theologian. It has recently been treated of in an elaborate work by Franz Kaulen,* a young teacher of Roman Catholic theology at the University of Bonn. "In the history of human development," says the author, "there is after the first sin no event of greater importance than that of the great apostasy, which is designated by the confusion of language at Babel and the subsequent separation of the human family. The account in Genesis forms the sum of all the knowledge which the science of language must regard as the highest aim of its investigations. Two points are contained in the catastrophe at Babel, the original unity of language, and secondly, the ceasing of this unity, or the confusion of language, and, connected with it, the dispersion of the human family. In order to vindicate the biblical account from infidel negations, it must be shown, with regard to both points, that they are not only not at variance with the results of linguistics, but also that they are integral links in the chain of the entire development within which God has prepared the human race for redemption." The author first investigates the original unity of language; he examines the inferences drawn from the present multiplicity of languages, and argues that science has not been able to show the original plurality of languages; and that, therefore, the stand-point of faithful submission to the account of the Bible cannot be shaken. In the second part he discusses the separation of the languages, the relation of this occurrence to the other great facts in the history of the race and of Divine revelation. The

Pichler, Geschichte des Protestantismus in der Orientalischen Kirche in 17st. Jahrhundert. 8vo., pp. 254. Munich, 1862. FOURTH SERIES, VOL. XIV.—32

*Kaulen, Die Sprach verwirrung zu Babel. Linguistisch-theologische Untersuchungen über Gen. xi, 1-9. 8vo., pp. 248. Mainz, 1861.

original sin, he shows, planted the germ of the diversity of languages, and the completed apostasy from God, which was manifested in the construction of Babel, matured this germ into fruit. He then sums up the results of modern science respecting the difference of languages, and finds in them nothing which would in any way conflict with the account of the Bible.

In honor of the centenary commemoration of the birthday of the German philosopher, Johann Gottlieb Fichte, several works have been published, the most important of which is a second revised and greatly enlarged edition of the "Life and Correspondence of Fichte,"* by his son, Immanuel Hermann Fichte, Professor of Philosophy at Tübingen. It is a volume in some respects unique in its kind, for there is hardly another

instance on record of both father and son

having been equally distinguished in philosophy as the two Fichtes. More, therefore, than is the case in other biographies of celebrated men written by their children, the younger Fichte was the right man to give an account of the life of his father.

Another work by Prof. J. H. Loewet traces the philosophy of J. G. Fichte "in the aggregate results of its development and in its relation to Kant and Spinoza." The author disagrees with those who assume between the first and the second period in the life of Fichte a gap that cannot be filled up, or, at least, (like Erdmann,) an essential alteration of his stand-point; but he tries, on the contrary, to prove, as the younger Fichte had done before him, that there is in the philosophical writings of Fichte a steady and continuous development of his original principles. In an appendix he discusses Spinoza's idea of God and history.

FRANCE.

One of the most interesting books of the season is a biographical sketch of Father Lacordaire, by Count Montalembert. Montalembert, the most gifted historian of Monasticism, was in every respect well qualified to write the life of

J. G. Fichte's Leben und Literarischer Briefwechsel. Leipzic: Brockhaus, 1862.

† Loewe, Die Philosophie Fichte's nach dem Gesammtergebniss ihrer Entwicklung und in mrem Verhältniss zu Kant und Spinoza. Pp. 323 Stuttgardt, 1862.

Montalembert, le Comte de. Le Père Lacordaire. Paris, 1862.

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the most celebrated monk of the nineteenth century, Father Lacordaire, with whom he had been for many years united in the bonds of the most intimate friendship. Both commenced their public career as pupils of Lamennais, but both abandoned their master when he refused to submit to the dictates of the pope. Both gained, during the reign of Louis Philippe, a great reputation as orators, the one in the pulpit, the other in the Chamber of Peers, and both were listened to with admiration and applause by audiences which were far from sharAfter the estabing their sentiments. lishment of the republic in 1848, both

were elected members of the Constituent

Assembly, and, some years later, by the both obtained seats in the French Acadvotes of the greatest scholars of France, emy, Both, with a spirit of manly independence, refused to support the despostic government of Louis Napoleon, and were earnestly desirous to reconcile Roman Catholicism with the spirit of modern civilization. Both have, there

fore, been again and again denounced by the ultramontane press, such as the Univers. Both were editors of the Correspondant, the ablest organ of the liberal party among the Roman Catholics of France. The Protestant Revue Chrétienne, of Paris, calls the work of Montalembert one of the most important contributions to the history of our age, and recommends to. its readers not to delay its reading.

Father Gratry is another leading man of the same school to which Lacordaire

and Montalembert belong. He is by far the foremost representative of Christian

Philosophy now living in France, and writers of all schools. But while he acknowledged as such by philosophical often writes on the abstrusest points of metaphysics, he not less rarely devotes his pen to popular works, aiming at the re-establishment of faith among the masses of his countrymen. Of the latter class is his most recent work on

Duty.* E. de Pressensé, in a late number of the Revue Chrétienne, speaks very highly of the talents and the Christian character of Father Gratry. He regards him as the best among the orators who were chosen to fill the pulpits of the Paris churches during the season of Lent. Father Gratry," he says, al

Gratry, Les Sources (seconde partie) on le Premier le dernier livre de la Science du devoir. Paris, 1862.

ways enters into a profound examination of every question. We have heard him pay the most beautiful homage to the vast labors of German theology, and bitterly regret the superficiality reigning among us. Referring to an admirable letter of Leibnitz, which has recently been found, he has acknowledged that epochs of transition have also a sunnyside, that faith issues from them more firmly established. Every heart was moved when the orator, at the close of his discourse, exclaimed: 'Gentlemen, search for truth and God will bless you.' Such a course will make Christians and not bigots."

A third edition is published of the Essays of Religious Philosophy, by

Emile Saisset.* The new edition has

been greatly enlarged. Among the ideas developed in these essays some have been contested, as the definition of Pantheism, and the author's views on the infinity of creation. Under the heading Eclaircissements, M. Saisset has added to his book three chapters, which

complete his thoughts on the gravest questions that can agitate the human mind. M. Saisset has been long known to the literary world as a talented writer on philosophy and the religious condition of mankind, and is one of the principal contributors on this subject to the Revue des Deux Mondes.

that the illustrious Oratorian, notwith-
standing his attachment to solitude, was
in literary communication with distin-
guished persons, such as Bossuet, Leib-
nitz, Prince Condé, etc. Cousin, in 1843,
(in his "Introduction aux Euvres Philoso-
phiques du Père André, p. 51,) gave vent
to the general indignation of the French
scholars at the withholding of documents
so important, and he threatened the un-
known possessor of these treasures with
the wrath of the entire literary world.
It seems that this challenge has not had
any result, and the natural curiosity of
the scholars have therefore been the
more gratified by a discovery of Abbé
Blampignon, who has found in the
of the life of Malebranche by André, of
library of Troyes considerable fragments
a considerable number of his letters,
preserved by Father Adry, the last
librarian of the Oratory, and a biograph-
ical work, prepared by Adry shortly
before the revolution, with the aid of
the memoirs of the Marquis d'Allemans,
of the Councilor Chauvin, and of Father
Lelong, all well known as particular
friends of Malebranche. M. Emile Sais-
set, on the basis of these discoveries,
gives in a late number of the Revue des
Deux Mondes (April 1) an excellent ar-
ticle on Malebrauche, his struggles and

his character.

Abbé Migne,* the indefatigable editor of the works of all the Greek and Latin Fathers, and a number of dictionaries of the several branches of theology, has commenced the publication of a very extensive and comprehensive Index to his Collection of the Latin Fathers. It will comprise eight volumes.

Among other recent theological publications of France we notice the following: Alfrédy, De l'Influence du R. P. Lacordaire sur la génération actuelle.

The literary world in France is delighted with the discovery of important documents respecting the life of the great Christian philosopher, Malebranche. Great curiosity was awakened some twenty years ago by a report that the manuscript of an old biography of Malebranche, prepared by Father André, whose interesting history has been narrated by M. Cousin, had fallen into hands which were determined not to give it to the public. André had carefully collected a large number of let-nationale d'après un pope russe. (An ters and other important documents, which he was preparing for publication, when his superiors compelled him to give up this labor. No more than three or four letters of Malebranche were known; and he was believed to have lived retired in his cell, desirous to be forgotten by all. But now it is known

Saisset, Essais de Philosophie Religieuse. 3d edition. 2 vols. Paris, 1862.

+ Blampignon, l'Abbé. E. A., Etude sur Malebranche, d'après des documents manuscrits, suivie d'une correspondance inédite. Paris, 1862.

Delière, l'Abbé, Tableau d'une église

account of the country clergy of the Russian Church, based on a work published by a Russian priest at Leipzic.)

Martin, l'Abbé F., et l'Abbé Fleurin, Histoire de M. Vuarin et du rétablissement du Catholicisme à Genève. 2 vols.

Deschamps, l'Abbé A., de la discipline bouddhique, ses développements et ses légendes. Etudes nouvelles pour servir aux travaux de l'apologétique Chrétienne.

218.

Migne, Patrologiae Cursus Completus. T.

Martin, La Morale chez les Chinois. Ramière. L'Eglise et la Civilisation Moderne.

and ecclesiastical history; and, lastly, The Spirit of the True Christian, a monthly review, which was founded in

Ventura, Euvres Posthumes, Confer- September, 1861, by some of the priests ences, Sermons, Homilies.

RUSSIA.

From a foreign paper we get information on a subject on which very little has been hitherto known-the theological periodicals of the Russian Church. From 1821 to 1855 there were only three religious journals in all Russia, namely, The Christian Reader, a monthly organ of the Ecclesiastical Academy of St. Petersburg; The Sunday Reader, a weekly review, established in 1837, and brought out at Kieff by the Ecclesiastical Academy of that city; and The Works of the Holy Fathers, a quarterly review, established by a Russian theologian of some celebrity, Philaret, Metropolitan of Moscow. In 1855 a new monthly review, called The Orthodox Interlocutor, was founded at Kasan, with the object of confuting the schismatics. Since 1858 the Sacred Synod of. St. Petersburg has established, or else sanctioned, the establishment of the following journals: The Spiritual Companion, which serves as an official bulletin for the acts of the Sacred Synod through the whole Russian Church; The Pilgrim, at St. Petersburg; The Country Priest's Manual, at Kieff; The Orthodox Review and The Useful Reader for the Soul's Health, at Moscow; The Labors of the Ecclesiastical Academy, at Kieff; The Diocesan Gazette, containing all the official news, and treating on subjects connected with religion, morality,

of St. Petersburg to supply simple expositions of the truths of Christianity, and to satisfy the religious wants of the people.

According to a statement of M. Pe troff, a Russian archpriest established at Geneva, the principal difference between these journals is their official or nonofficial character. The former class always comprises two parts, one of which is invariably consecrated, to the reproduction of the works of some one of the fathers of the Church in the Russian language, and the other to cotemporary sermons, dissertations, or works of theological erudition. The non-official papers are of a more popular cast, and all of them contain & bibliographical department, reviewing recent theological literature.

In a late number of the Revue des Deux Mondes we find the following respecting one of the periodicals published at Moscow: "There has been published at Moscow, for two years, a religious review with semi-liberal tendencies, which proposes nothing less than to spiritualize the orthodoxy of the Russian Church, which cherishes toleration and defends the liberty of thinking. The editors of this review, nearly all of whom are priests, are initiated into the philosophical literature of Western Europe, and they follow with attention the religious questions which are now being discussed in Germany, in England, in France, in Italy."

ART. XI. —SYNOPSIS OF THE QUARTERLIES, AND OTHERS OF THE HIGHER PERIODICALS.

American Quarterly Reviews.

AMERICAN THEOLOGICAL REVIEW, April, 1862.-1. Modern Philosophy Pantheistic. 2. Religious Instruction in Colleges. 3. Swedenborg's Theory of the Divine-Human. 4. The Homeric Doctrine of Sin. 5. The Perpetual Observance of the Sabbath. 6. The Origin of Idolatry. 7. Passaglia, Guizot, and Döllinger on the Roman Question.

BROWNSON'S QUARTERLY REVIEW, April, 1862.-1. The Church not a Despotism. 2. Essays on the Reformation. 3. State Rebellion, State Suicide. 4. Emancipation and Colonization. 5. Weninger's Protestantism and Infidelity.

CHRISTIAN REVIEW, April, 1862.-1. Growth and Relations of the Sciences. 2. The Chinese Coolie Trade. 3. The Righteous Dead between Death and the Resurrection. 4. West Indian Missions. 5. Recent Ministerial Biography. 6. The Religious System of the Chinese Pretender. DANVILLE REVIEW, March, 1862.-1. Reason and Faith; or, the Right Use of Reason with Regard to Revelation. 2. The Covenants of Scripture. 3. Imputation: Part III. Imputation and Original Sin. 4. The Secession Conspiracy in Kentucky, and its Overthrow. 5. In Memoriam: A Tribute to Rev. Stuart Robinson, and others. 6. Jurisprudence, Sacred and Civil.

EVANGELICAL REVIEW, April, 1862.-1. Ministers of the Gospel in Time of War. 2. John Godfrey Herder. 3. The Imperishableness of Christianity. 4. The Races of Men in French History. 5. Reminiscences of Deceased Lutheran Ministers. 6. Luther's Works.

FREEWILL BAPTIST QUARTERLY, April, 1862.-1. The College as a Means of Ministerial Education. 2. God a Hearer and Answerer of Prayer. 3. The War and Slavery. 4. Systematic Theology: its Relative Position in a Course of Study. 5. The Freewill Baptists for half a Century. 6. Peculiarities of English Law. 7. Posture in Prayer.

NEW ENGLANDER, April, 1862.-1. Review of Buckle's History of Civilization. 2. Congress and the Territories. 3. Conscience as Contrasted with the Discursive Reason. 4. The Test-Hour of Popular Liberty and Republican Government. 5. Is the Doctrine of Annihilation Taught in the Scriptures? 6. Review of "Spare Hours." 7. The Princeton Review and Rev. Dr. Squier. 8. Goldwin Smith and the Bampton Lectures for 1858. 9. Sketch of the Life of Professor William A. Larned. 10. Noah's Prophecy: "Cursed be Canaan."

PRESBYTERIAN QUARTERLY REVIEW, April, 1862.-1. Jeremy Taylor. 2. Preaching. 3. Worship in Sanctuary Service. 4. Symbols of Thought. 5. The Lost Ten Tribes. 6. Some Thoughts about Pennsylvania.

UNIVERSALIST QUARTERLY, April, 1862.-9. A Review of the Reasons Assigned for the Rebellion. 10. Hints of Immortality in the Moral Nature of Man. 11. Free-will and Necessity. 12. St. Paul.

BIBLICAL REPERTORY AND PRINCETON REVIEW, April, 1862.-1. Remarks on the Ethical Philosophy of the Chinese. 2. The Philosophy of the Absolute. 3. The History and Theory of Revolutions. 4. The Doctrine of Providence. 5. Bilderdijk. 6. The Nature and Effects of Money; and of Credit as its Substitute.

We are reminded, by its republication in the British and Foreign Evangelical Review, of our omission to notice an article in a former number of the Princeton Review upon the Methodist volume of Sprague's Annals of the American Pulpit. No more liberal or Christianly courteous notice of the past and present of our Church do we remember to have perused in the periodical literature of any sister denomination. Of course it takes its theological exceptions; and that we like. We honor the spirit of free manly discussion in theology, and are hardly able to explain why differences of relig ious opinion are allowed by the great Head of the Church to exist,

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