claims connection with it; a profession bound by a traditional code of observances rigidly honorable to protect innocence and relieve suffering. When a true physician discovers, or thinks he has discovered some new remedy, or the hitherto latent cause of any malady, or any fact or principle bearing on his science or art, he does not, like an alchemist of the dark ages, bury his discovery in an anagram, nor, like an inventor, enter his caveat in the Patent Office and obtain exclusive right to use it, nor send out a mixture mysteriously labeled in bottles or boxes, to be swallowed indiscriminately by human beings irrespective of age, ailment, or temperament, but he publishes it to all the profession, and makes it a part of the common stock by which pain is to be alleviated and life prolonged. \ Thus has the profession been raised to its present glory. There is not a discovery or an invention made in or out of the profession that by any way becomes known to an honorable member of it, that is not converted into common property. All new methods, regular and irregular, are fairly tested. A profession based on such a foundation should take the proper means to make its character known; it should not avoid the light, for its deeds are good. The medical and theological professions have a natural bond of union. They were once united; they should always be friendly and co-operate with each other. In the investigation of science it is first necessary to divide, but ultimately necessary to recombine. The physician deals primarily with the body, but also necessarily with the soul. With the clergyman the conditions are simply reversed. Both are together attracted toward the broad field of metaphysics. Neither should be ignorant of the other. Either studied alone leads inevitably to erroneous theory and to dangerous practice. The present success and vitality of medical study and practice is not therefore primarily nor chiefly due to the cultivation of science. Science alone is based only on curiosity and the love of truth. Curiosity alone might even lead to reckless experimentation with man, individually and in organized bodies, to test some of the innumerable theories of social life suggested to the fruitful imagination. The love of truth leads merely to a thorough investigation of the facts and laws of existence. Nor is the personal wish for longevity and dread of death, superadded to the above, sufficient to afford a reasonable basis to the immense efforts made in modern times for the improvement of the condition of man. There must be a native profound regard for the welfare of man, as a thing essentially and always desirable. This is furnished alone by Christianity. Nothing therefore so triumphantly illustrates the fortunes of Christianity as the invisible, all-permeating spirit of modern times toward progress and improvement. It seems to be a recognized axiom that evils must be exposed and combated and annihilated. Whether in the form of servitude, ignorance, error, feebleness of body or mind, it is instinctively felt to be an enormity that must be removed. The insane must be made rational, the idiotic must be enlightened, the ignorant must be educated, slaves, though contented, must be emancipated, licentiousness must be prevented, the feeble must be reared into strength, and the superstitions of ages must be exposed and removed. It is the spirit of Christ that is the unseen cause of this mighty upheaval. It is the Gospel that promises "the tree of life for the healing of the nations." Thus the missionary spirit operates far wider than through its own acknowledged agencies, and it will yet be found the only one principle competent to animate the whole man. Medicine, therefore, must embrace in its investigations the laws of mind as well as of matter; it must deal with the soul as well as with the body, and in so doing it will continue to advance in modern times much more rapidly than in the past. A horizon far broader, and aims much higher than those of Hippocrates, are now presented to every devotee of the healing art. ART. VII.-FOREIGN RELIGIOUS INTELLIGENCE. PROTESTANTISM. GREAT BRITAIN. THE CHURCH CONGRESS OF BRISTOL -The annual Church Congresses of the Church of England may now be regarded as permanent institutions, like the German and Scandinavian Church Diets, and the Catholic Congresses of Germany, Switzerland, and Belgium. Though established only four years ago, they already belong among the most interesting religious meetings of Europe. This year the Church Congress met at Bristol, and it seems to have rivaled the success of the preceding meetings at Cambridge, Oxford, and Manchester. The Bishop of Gloucester and Bristol, Dr. Ellicott, was, of course, the president, and among the distinguished members who attended were the Bishops of Chichester, Ely, Bath and Wells, Kilmore, Guyana, the Earl of Harrowby, Lord Lyttleton, Mr. Beresford Hope, Archdeacon Denison, Dr. Pusey, Canon M'Neele. As at the former congresses, all Church parties were again represented, though High Churchism was obviously in the ascendency. views, as far as monasteries are concerned, were not supported by any other speaker, while the establishment of collegiate churches appeared to have many friends in the assembly. The other subjects discussed by this Congress were home missions and lay agency, foreign missions, synods of the Church and rural deans and diaconal chapters, church architecture and decorations, the collegiate system in large towns, the mutual relations of the Church in England and Ireland, free and open churches, the social hinderances to the spread of Christianity, the education of the clergy with special reference to the systematic cultivation of English composition, public reading, and speaking; the aiding of the widows and orphans of poor clergy, the general question of education, church music, and a few minor topics. This is a larger budget of topics than any similar religious convention of Europe has ever discussed, and as most of them drew forth some very able addresses, the Church Congress is sure to secure the attention of all other religious denominations. We glean from the proceedings a few items which are of general interest. Quite a sensation was produced at the Congress of Bristol by the unexpected In the discussion on foreign missions, appearance of the founder of the En- Canon Lyttleton suggested the estabglish Order of St. Benedict," the already lishment of one or more professors in famous "Brother Ignatius." According the universities, who should act as into the reports of most of the English spectors of missions, their office being papers, his appearance was the signal to ascertain, by personal inspection on for an outburst of hisses, mingled with lit- the spot, the actual results in some setle applause, though other (High Church) lect area of the mission field, and report papers say that the applause prevailed. them fully and impartially at home. Mr. An effort was made by a portion of the Knight rejoiced over the step implied in audience to prevent him from speaking, the consecration of a negro bishop, and but the president, who introduced him Canon Trevor strongly urged the imas a member of the congress and a dea-portance of attending to the vast differcon in the Church of England, procured him a hearing. Brother Ignatius, habited in serge, with sandals on his feet, and shaven crown, then addressed the meeting on the question how the Church of England was to reach the untended thousands of their town population. It maintained that the ministers of the Church of England, under the present parochial system, were unable to grapple with the evil, and recommended the establishment in the large towns of collegiate churches and monasteries. His ences which separated different heathen tribes and nations, and endeavoring to obtain a specific instead of a mere general preparation for our missionaries. The Rev. Canon Kennaway read a paper on the increase of the episcopate. Speaking of the onerous duties of the bishops, he said: When the population of England was 1,250,000, twenty-one bishops were not thought too many; when it had risen to 4,000,000 there were twenty-six bishops; but now they had only twenty-eight bishops for over 20,000,000 of people. Nearly all the speakers on the subject were agreed that the number of bishops should be increased, and various propositions were made. A very important discussion took place on the revival of synodical power, in which the present state of the courts of ecclesiastical appeal came under review. The Rev. Prebendary Trevor insisted that a bishop was as much bound to hold his diocesan synod as to perform any other episcopal offices. Episcopacy without a synod was neither apostolical nor catholic, and the plea of disuse was of no more validity than actual neglect of duty. The Rev. T. Lathbury referred to the position of convocation or general synod historically. Never did Parliament interfere with spiritual questions until they had been decided in convocation, and then only to add to their confirmation. The articles of the Book of Common Prayer were settled by the synod, Parliament merely sanctioning the work of convocation. Dr. Pusey stated the aspect of the question as regarded in the light of all Church history. He said: 1. The synod was from the first the court of appeal for all who thought themselves unjustly condemned by their own bishop. 2. The synod under further appeal in grave matters to the whole Church, was the place where the doctrine of the Church was affirmed against emergent error. In England the synods existed in the ancient British Church, were renewed when their Saxon forefathers were converted, survived the Norman conquest, and all the trouble, until Henry VIII., being merged in the Upper House of Convocation. When the late Dr. Bloomfield (Bishop of London) proposed the substitution of this court as the final court of appeal, his bill, with the whole weight of the then government against him, was only lost by a majority of twenty in the House of Lords. Dr. Pusey understood that another plan would be more favorably received, according to which the facts of the case should be adjudged solely by civil judges, but the doctrine of the Church, whereon any question should arise, should be laid down by the synod. would not pay their church-rates. He brought them before the magistrates in petty session, and got a conviction against them. Twelve had paid him, but ten others refused, and he had no doubt he should have to enter their houses and take their goods. Let the Church do her duty, and do what she could to bring all into her bosom, and all who would not come let them be guilty of schism. To the honor of the Church Congress it can be said, that the fanaticism of the speaker called forth strong marks of disapprobation. GERMANY. THE CHURCH DIET.-The thirteenth meeting of the German Church Diet (Kirchentag) took place this year at Altenburg, the capital of the duchy of Saxe-Altenburg, from the 13th to the 16th of September. The participation in it was again quite numerous, some eight hundred ministers and laymen from all parts of Germany being present. The Duke of Saxe-Altenburg afforded to the assembly likewise a great sympathy. The proceedings of the Church Diet are far from being so varied as those of the English Church congress. They were, in fact, confined, on the first and second days, to a discussion of the question, What gain can the Evangelical Church derive from the recent works on the life of Jesus? and, on the third and fourth, to a report on the German Home Missionary Society, and a discussion of the relation between Christianity and social life. About the 13th of September, Professor Beyschlag of Halle opened the discussion of the question, What profit can the Evangelical Church derive from the recent works on the life of Jesus? Among the latest representations of the life of Jesus, he said he should only take notice of Rénan's and Strauss's. He attaches little importance to the work of Schenkel, because the notice which this book has received in Germany was, in his opinion, chiefly to be attributed to the incongruity of such a production with the station in the Church which its author occupied. He commenced his exposition by saying, "The object of these books is to undeify Jesus Christ; but if Jesus is no longer very God and a man without sin, then, however finely you may talk about him, the heart of Christianity is taken out of it. Yet the Christian Church might ex One of the most foolish and objectionable speeches at the Congress was made by a fanatical lay member, Mr. Henry Hoare. He spoke as a churchwarden who had ten men in limbo who FOURTH SERIES, VOL. XVII.—8 tract great profit from these works. We are instructed by Church history that even the most subversive errors are leveled against weak and improvable points in the structure of the Church. Even the books of Rénan and Strauss cannot be explained from conscious hatred of Christ. If the Frenchman does not feel the moral blemishes which he affixes to our Lord, and if he yet stands in admiration before him, ought we to doubt the sincerity of that admiration? If Strauss has never felt what the Saviour is to Christians, and if he yet discerns in Christ an appearance of the highest beauty, ought we to deny that a ray of the sun has shone upon him? And is not the astounding approval which the false representations have met with due in part to the Church's not having succeeded in representing aright the life of Jesus?" The scientific contemplation of the life of Jesus is the most recent of our theological disciplines, and it was forced upon evangelical theology first of all by her adversaries. The Church from the beginning subordinated the interest of the fact and history of the life of Christ to that of the doctrine or dogma, and the dogmatic development of the idea of Christ became, therefore, one-sided. Not taking hold of the vital unity, the Church obtained an arithmetical union of the divine and human nature, but not a human historical person. The works of Rénan and Strauss obtained such an influence, because they appear to afford us a genuine human history, such as we could not possibly get from orthodox principles. This is the point from which the Church has more to learn. The human and historical essence must be recognized in the life of Jesus: then will the image of Christ be present to men with such truth as it has never since the days of the apostles. This is the profit which the Church ought to derive from these works. Professor Beyschlag then dwelt on the scriptural account of the life of Jesus, vindicating especially his miracles and his sinless character. Sinlessness, he said, leads us to divinity, in which we must distinguish the union with God of his historical life, the parity with God of his glorified essence, and his derivation from God, and this in such a way that the two latter may follow the former. The historical union with God leads to a conclusion relative to the prehistoric existence. But the pre-existing person must not be conceived as a person that from all eternity has been realized, has proceeded from him, and attained to independent existence before his face; but as ideally inhering in God, as the principle and the power of the universal creation, and as a person first in the historical personality of Jesus of Nazareth. That which enters the historical narrative is the perfect material and capacity for representing the image of God in perfect purity. And if humanity is formed in the image of God, then the eternal type in God is the true man; and son of God and son of man are not two factors to be added together, but are congruous and identical. Another long essay on the life of Christ was read by Professor Kostlin, of Gottingen, who also urged that the human and historical side of the life of Christ be emphasized. He concluded by saying, In treating of the life of Jesus, let us be cautious of giving offense to the weak, but let us denounce that false delicacy which conceals the difficulties that God would have us to contend with. Let us, above all, place the totality of the person of Jesus before the eyes of the nation. Dr. Liebner, of Dresden, one of the veteran evangelical theologians of Germany, returned thanks for the discussion of this subject, in which the Kirchentag, he said, had stepped from the circumference to the center. The problem for the Church now was to compile a life of Jesus, in which full justice would be done to the human character of Jesus. Other addresses were made by Dr. E. de Pressensé, the editor of the Revue Chretienne of Paris, Dr. Tischendorf, of Leipzig, who pronounced a galling censure on the romantic absurdities and profanities of Rénan's book, Dr. Krummacher, Dr. Dorner, and Dr. Hoffmann. AUSTRIA. PROTESTANT GENERAL SYNOD.-The first General Synods of the Lutheran and the Reformed Protestant Churches in the German and Slavic provinces of Austria was opened on the 22d of May, 1864. The holding of such a synod is in itself a proof of the great progress which the principle of religious toleration has made even in Roman Catholic countries; for never, during the preceding three centuries, had the government |