national library. He has published a number of treatises on comparative philology, some translations of Old Testament books, and various articles and archæological memoirs which have attracted the notice of the literary world.

The "dogma" with which M. Rénan commences, is thus stated in this Review:

The science of criticism must start with proclaiming that the miracle has no place whatever in the tissue of human affairs, or in the order of the facts of nature; that everything in history is capable of human explanation, even when that explanation escapes us from want of sufficient knowledge. . . . He avows the deepest respect for religion, as being the universal instinct and necessity of man's nature. He thinks the formulas of religion are the utterances, and the doubts and questionings of men as to their ultimate destiny are the consequences of the same instinct. The instinct will shape itself differently, according to the race, country, climate, and habits of life of each people; at the bottom it is essentially a human instinct. And the forms and systems of belief may be salutary or hurtful. Though ordinarily what is narrow and hurtful in the dogma will become harmless in practical life, the superstitions which displease the cultivated man will become the ideal and poetry of life to the uncultivated. And because religion is such a need and necessity of human nature, because it does that which philosophy cannot-raise man's life above material interests, and awaken in him hopes of a higher destiny than the present-therefore the critic must not only respect it, but do it reverence. "I avow that I should be inconsolable," says M. Rénan, "if I knew that my writings would offend one of those simple souls who worship so well in spirit."

Of course the criticism which opens a professed revelation with the assumption that everything miraculous, and therefore everything that is revelation, must be false, is little likely to furnish results acceptable to those who start with no such dogma.

The National Review has, upon the subject of slavery and the American war, revolved the circuit of the horizon, and now points due north.

German Reviews.

JAHRBUCHER FUR DEUTSCHE THEOLOGIE. (Year-books of German Theology. Second Number, 1862.)-1. Schmidt, Origen, and Augustine as Apologists. 2. Plitt, On the Organic-Genetic Character of the Doctrinal Development of the Christian Church. 3. Wittichen, On the Tendency and Doctrinal Content of the Synoptical Sermons of Jesus. (Sermons of Jesus in the three "Synoptical" Gospels of Matthew, Mark, and Luke.) The second article, by Hermann Plitt, Inspector of the Theological Seminary of the Moravians at Gnadenfeld, undertakes to show that the history of the Christian doctrine, as well as the history of the Christian Church in general, is, in the full sense of the word, a development; that, while it was planned and regulated by God, it was at the same time to grow up under the influence of men, and bear the mark of the great historical junctures through which the Church had to pass, and of the individuality of the prominent men who were the leaders of the Church of their times.

The character of the development, according to our author, is designated by Christ himself in the two parables of the mustardgrain and the leaven. The one symbolizes the creative power with which the new germ settles in and grows up from the receptive soil; the other shows the penetrating and transforming agency which shapes the new creation. In the one we see the creative power of the spirit, in the other the conquering power of love. In the several epochs and prominent men of Church history, sometimes the one principle, sometimes the other prevails. Thus it was even in the apostolic Church. Paul and John were the representative men of these two principles. The Church, in the following ages, leaned sometimes more on the Pauline, sometimes more on the Johnanean theology, and consequently developed the doctrines of Christianity more in the one or the other form. In conclusion, the author lays down his views about the course Protestant theology ought to take in future.

ZEITSCHRIFT FUR WISSENSCHAFTLICHTE THEOLOGIE. (Journal for Scientific Theology, edited by Dr. Hilgenfeld, Professor at Jena. Third Number, 1862.)-1. Hilgenfeld, The Two Epistles to the Thessalonians; their Contents and Origin. 2. Uhlemann, On Gog and Magog. 3. Egli, The Septuagint. 4. Paul, On the Doctrine of the Trinity in the Works of the Apologist Theophilus. 5. Böhmer, A new edition of the Commentary of Melancthon to the Epistle to the Romans.

Dr. Hilgenfeld, of Jena, who, after the death of Dr. Baur, is the ablest representative of the critical school of German theology, seeks to show in the first article that the second epistle to the Thessalonians was not written by the Apostle Paul, while he admits the authenticity of the first. Baur rejected the authenticity of the first epistle to the Thessalonians, as well as that of all other Pauline epistles, with the exception of those to the Galatians, Corinthians, and Romans. Hilgenfeld acknowledges, besides, the authenticity of the epistles to the Philippians, Philemon, and the first to the Thessalonians.

In the second article Professor Uhlemann, of Göttingen, gives an article on the history, the residence, and the signification of Gog and Magog. He finds that the names of Gog and Magog signify two northern but little known tribes, which were feared by their neighbors. The name passed over from the Bible into the rabbinical literature and the Koran, and has maintained itself in the eastern countries up to the present day. They lived north-east of the Bulgarians, and comprised all the unknown savage tribes north of the Black Sea, Caucasus, and the Caspian Sea, and from there to the furthest east. Gog was the name of the whole or a part of the

Caucasus, and signifies mountain. The name of Caucasus itself preserves the name, for Καυκασιον (ούρος) is equal to Κανκ-Ασιον, the Asiatic mountain, and Kavk is identical with Gog. As the name of a tribe, Gog means "the mountaineers." The signification of Magog is, either the "country of the mountaineers" or the Highest Gog.

THEOLOGISCHE STUDIEN UND KRITIKEN. (Theological Essays and Reviews. Fourth Number.)—Essays. 1. Hundeshagen, Ulric Zwingle and his Reformatory Labors, Compared with Luther and Calvin. 2. Kleinert, On the Subject of the Prophecy, Isa. lii, 13-liii, 12. Thoughts and Remarks. 1. Köster, Epistle to Dr. Reiche and Dr. Meyer, on Rom. viii, 18-28. 2. Knödel, On the First Epistle of Clement of Rome to the Corinthians. 3. Sengler, On the Ontological and Economical Trinity. Reviews. 1. Buttmann, Novum Testamentum Græce, noticed by the author. 2. Witte, The Gospel in Italy. Noticed by Holtzmann. Miscellaneous. 1. Ullmann, On the Tercentenary of the Heidelberg Catechism in North America.

The most important article of this number is the first. Dr. Hundeshagen insists that the importance of Zwingle as a reformer has generally not been sufficiently acknowledged. He believes, with Ranke, that Zwingle was the greatest reformer Switzerland ever produced. He finds that more recently a greater interest in the history of Zwingle has been awakened, and more justice done him. On occasion of the tercentenary of the Reformation in Zurich a new edition of his works was published. Some years later, a selection of them was published for popular use. (Christoffel, Auswahl aus Z.'s Schriften. Zurich, 1843. 15 vols.) His doctrinal system has been elucidated in a number of articles in the theological periodicals; a number of biographies have been published, (by Röder, Christoffel, and others,) and greater attention has been in general shown to him in theological and historical works. On the basis of all these new investigations Dr. Hundeshagen undertakes to give a complete view of all his labors for the religious and political reform of Switzerland, and compares him with Luther and Calvin.

ZEITSCHRIFT FUER HISTORISCHE THEOLOGIE. (Journal for Historical Theology. Fourth Number, 1862.)-1. Dr. Nippold, Heinrich Niclaes and the House of Love, (second article.) 2. Ebrard, the Culdean Church in the Sixth, Seventh, and Eighth Centuries. 3. Baumgarten, Two Documents in the Case of Baumgarten.

The subject of the first article has been briefly noticed by us in the preceding number of the Methodist Quarterly Review. The continuation in this number of the Journal for Historic Theology treats of the writings and doctrines of Heinrich Niclaes.

The second article is only the beginning of an essay on the Culdees, or, as the author calls them, the Culdean Church. To judge

by the length which the essay is to have, the treatment must be exhaustive. The first article confines itself to a discussion of the different calculations of the time of Easter, which the ancient Churches deemed so important as to excommunicate each other on account of their disagreement about it, and which even modern scholars, like Dr. Ebrard, consider a subject worth a laborious investigation, extending over about sixty pages.

French Reviews.

REVUE DES DEUX MONDES.-May 15.-3. D'HAUSSONVILLE, Le Congrès de Vienne. 5. FORGUES, l'Ere des George 8. D. MAZADE, Affaires du Mexique.

June 1.-CHERBULIEZ, 1. Le Comte Kostia, (1st article.) 2. LE DUC D'AYEN, La Constitution Anglaise, 4. REYMOND, La Marine Comparée de la France et de l'Angleterre, (1st article.) 5. LE COMTE BERNARD D'HARCOURT, La Première Ambassade Française en Chine. 6. JACOBS, La Region des Lacs de l'Afrique Equatoriale. 11. PALLU, Une Colonie Militaire Annamite.

June 15.-1. DE MAZADE, la Russie sous l'Empereur Alexandre II., (1st article.) 3. RAYMOND, la Marine Comparée de la France et de l'Angleterre, (2d article.) 5. RECLUS, Le Bresil et la Colonization, (1st article.) 6. CHERBULIEZ, Le Comte Kòstia, (2d article.) 10. JANET, Une Defense des Spiritualisme.

July 1.-1. AMEDEE THIERRY, Stilicon. 2. ESQUIROS, l'Exposition Universelle de 1862. 3. RAYMOND, la Marine Comparée de la France et de l'Angleterre, (3d article.) 7. RENAN, l'Art du Moyen Age. 10. JEFFROY, Deux Poemes Populaires de la Finlande.

July 15.-1. GUIZOT, Un Projet de Mariage Royal, (1st article.) 2. CHERBULIEZ, le Comte Kòstia, (4th article.) 3. RENE DE COURCY, la Grèce depuis l'Avènement du Roi Othon. 4. RECLUS, le Bresil, (2d article.) 5. RAYMOND, La Marine Comparée de la France et de l'Angleterre, (4th article.) 10. TAILLANDIER, Saint Augustin et la Liberte de Conscience. The article of Mr. Janet, in the number of June 15, headed a "Defense of Spiritualism," is not, as many may infer from the title, a defense of the movement known by this name in America, but refers to a school of metaphysical philosophy, known as the spiritualistic school. Mr. Janet reviews a work by Mr. Saisset, called Essay de Philosophie Religieuse, which defends the views of this school. The religious doctrine of Mr. Saisset and his school is reduced to three points: 1. The existence of God is a truth of intuition, and the different proofs which are given for it are only an analysis of the natural movement of the spirit which is carrying us toward God. 2. God is distinguished from the world by the thought of himself and by self-consciousness. 3. The world expresses the absolute infinity of God by its relative infinity; that

is to say, by an unlimited extension in time and space. The reviewer of Mr. Saisset admits entirely and without reserve the second of these propositions. The first he admits equally, but with a little more regard to the classic proofs for the existence of God. As to the third proposition, the reviewer says that also it has his preference, although not his adhesion, as the principles of Descartes forbid him to affirm anything that is not entirely evident. The reviewer regards the large circulation of the book of Mr. Saisset, which has already appeared in a fourth edition, as a cheerful sign of the times, since it proves that the new materialistic schools, which have of late made great efforts to denounce all philosophy no less than religion, have not attained their end.

REVUE CHRETIENNE.-May, 1862.-1. KUHN, Les Lettres de Madame Swetchine. 2. BONNET, La Jeunesse de Paleario. 3. FISCH, La Vie Religieuse aux Etats-Unis. 4. De PRESSENSE, Deux Articles du Journal le Temps.

June.-1. Pozzy, Diversités des Races Humaines. 2. BERSIER, Le Christianism et le Progrès Social. 3. ROSSEEUW-SAINT-HILAIRE, Fragment d'une Leçon Professée à la Sorbonne.

July.-1. ROSSEEUW-SAINT-HILAIRE, De la Poésie Lyrique en France. 2. RUFFET, Francesco Spiera. 3. Pozzy, Diversité des Races Humaines, (second article.)

In the May number Pastor Fisch, of Paris, concludes his interesting series of articles on the Religious Life of the United States, which have since been published in book form under the title, Les EtatsUnis, en 1861. Pastor Fisch, like his countryman and coreligionist, Count Gasparin, ranks among the warmest friends of the United States. He throughout his letters shows a great admiration of the religious and political institutions of our Union. He has a firm conviction that the crisis which now tests the character of the people will be successfully passed, and that then the Union will stand higher in the esteem of the world than ever before. His account of the moral and religious condition of our country is as calm as impartial, and on the whole as accurate as it is sympathetic, and it will therefore hardly fail to make on public opinion in France a favorable impression in our behalf. As a proof of the spirit which pervades his letters, we give the concluding words of his last article:

I should be happy if I have succeeded in showing the beneficial power of Christian truth, free from all human fetters and restored to its primitive condition. Without doubt this truth is forcing its way in the world with difficulty. It is with it as with some of those rivers which descend from high mountains. Often enormous rocks obstruct their passage; their channel is narrowed, they disappear under clouds of foam, and they do not regain their liberty until they have escaped from the mountains which they have rent. Such is the crisis through which the religious life is now passing in the United States. It is the painful regeneration