CHRISTIAN REMEMBRANCER, April, 1865. (London.) 1. Theology (New York: Reprint.)-1. Taine's WESTMINSTER REVIEW, April, 1865. (New York: Reprint.)—1. The German Reviews. JAHRBUCHER FUR DEUTSCHE THEOLOGIE. (Annals of German Theology. First Number, 1865.)-1. PALMER, The Moral Theology of the Epistle of James. 2. NITZSCH, Patristics. 3. STEITZ, Historical Development of the Doctrine of the Lord's Supper in the Greek Church. In the third article of the above number Dr. Steitz continues his very valuable researches on the History of the Doctrine of the Lord's Supper in the Greek Church. He takes up in succession Clement of Alexandria, Origen, Eusebius of Cæsarea, Athanasius the Great, Basil the Great, Gregory of Nazianzen, Macarius the Elder, and thus traces the history of this important doctrine from the beginning of the third to the end of the fourth century. The essay of Dr. Steitz is by far the completest treatise that has ever been written on the subject. He undertakes to prove that the opinions of Clement of Alexandria and of Origen were not merely their private opinions, but the opinion of the entire Greek Church at that time; and that the Apostolical Constitutions, Eusebius, the author of the dialogue "De Recta in Deum fide," Athanasius, Macarius, Gregory of Nazianzen, and Basil གཞན་ ཝ་སྐུ་ the Great, in short, all the important writers of the Greek Church during this period, who wrote on the Lord's Supper, with the sole exception of Cyril of Jerusalem, adopted the "symbolical" view of Origen, and were by no means, as Roman Catholic writers have endeavored to prove, adherents of the doctrine of the "Real Presence." Dr. Steitz gives a translation of all the important passages in the writings of the above fathers, many of which could not be clearer and more emphatic in their rejection of the Roman Catholic doctrine. Here are a few. Clement of Alexandria says, (Pædag. I, c. 6): "Flesh he [the Saviour] calls frequently the Holy Ghost, by whom the flesh [of Christ] is prepared. Blood he calls in concealed [" parabolic"] speech the Logos, for the Logos is a rich blood poured out upon life. The mixture of both [that is, the union between the Spirit and the Logos] is the Lord, the nourishment of the minors." Eusebius (De Scriptor. Theolog. III, 12) thus defines the words of the Saviour in John vi: "Do not think that I say you must eat the very flesh with which I am clothed, nor think that I command you to drink the visible and bodily blood, but know well that the words which I have spoken to you are spirit and life. Therefore the words themselves and his speeches are the flesh and the blood, through which he who partakes of them, as though fed by a heavenly bread, is to have part in heavenly life." THEOLOGISCHE STUDIEN UND KRITIKEN. (Theological Essays and Reviews.) Third Number, 1865.-1. RIEHM, On Messianic Prophecies. 2. NEES VON ESENBECK, Exegetical Remarks on Biblical Psychology. 3. DUSTERDICK, On 2 Cor. xi, xii. 4. VOGEL, On Gal. iii, 20. 5. LIPSIUS, Review of Weisse's "Philosophische Dogmatik." 6. HAMBERGER, Review of Culman's Christian Ethics. 7. DELITZSCH, A New Hebrew Translation of the New Testament. The Studien und Kritiken is at present edited by Dr. Hundeshagen and Dr. Riehm, both Professors at the Theological Faculty of Heidelberg, assisted by Dr. Nitzsch, of Berlin, and Drs. Müller and Beyschlag, of Halle. Dr. Riehm, in the preface to the above number, announces that it will be continued in the same spirit in which the founders, Dr. Ullmann and Dr. Umbreit, used to conduct it. DORPATER ZEITSCHRIFT FUR THEOLOGIE UND KIRCHE. (Dorpat Journal of Theology and Church.) First Number, 1865.-1. H. KURTZ, The Theology of the Psalms. 2. HANSEN, The Ecclesiastical Condition of Denmark, Norway, and Sweden. 3. Reviews of Novikoff's Huss and Luther; Kramer's Life of Carl Ritter; Culman's, Neander's, and Wendt's Works on Christian Ethics; and Toling's Progressive Theology. The Dorpat Journal occasionally acquaints us with recent works of Russian literature, a subject on which little is known in the remainder of Europe and in America. A greater prominence of this feature would largely increase the importance of the journal for all scholars,, as it thus might become the medium between Russia and other countries. In the above number we have an account of a Russian work on Huss and Luther, written from the stand-point of the Greek Church and of Panslavism, and therefore directed against the Roman Catholic and the Protestant Churches and the German nationality. The work was originally a prize essay, and completed in 1848; but it was not published until 1859, (at Moscow; in the Russian language, 2 vols.) The object of the author is to show that Huss fully agreed with the doctrines of the Greek Church, and that he was a patriotic champion of the Slavic race. The arguments of the author in support of his theory are very weak. Huss, it is true, was a very decided opponent of the Germans, especially those in Bohemia; but whether he had any national aspirations, in the sense of the nineteenth century, can neither be proved nor disputed, because neither his own works nor his cotemporaries say anything about it. The main argument of the author for maintaining an agreement between Huss and the Greek Church is an utterance of Huss that there are many Christians in Greece and India who do not recognize the Pope. (“Non recurrunt Græci ad Papam de quibus absit credere quad singuli sine damnandi.”) From this the author infers that "Huss only combined the religious convictions planted in those regions (Bohemia and Moravia) by Saint Cyril and Saint Methodius, and that therefore he deemed it unnecessary to define more explicitly his relation to the Oriental Church." The judgment of the author on Luther is very severe, and he censures the great reformer no less than Roman Catholic theologians are accustomed to do. The work shows, however, a considerable acquaintance with the literature of Western Europe, and is interesting as one of the few Russian works which elaborately attempt to prove the superiority of the institutions of Eastern Europe over those of Western Europe. ZEITSCHRIFT FUR HISTORISCHE THEOLOGIE. (JOURNAL OF HISTORIC THEOLOGY.) Third Number, 1865.-1. NIPPOLD, A Review of Scholten's De Leer der Hervormde Kerk, (Doctrine of the Reformed Church.) 2. DR. EBRARD, The Age of the Nobla Leiczon. A Reply to Dr. Herzog. The former article, filling nearly two hundred pages, gives the substance of one of the most celebrated theological works of Holland, the manual of systematic theology, by Dr. J. H. Scholten. This work, whose full title is "De Leer der Hervormde Kerk in hare grondbeginselen uit de bronnen voorgesteld en beoordeelt," or, "The Doctrine of the Reformed Church, set forth and examined from authentic sources," has passed through four editions, (Leyden, 1848, 1850, 1855, 1861-62, 3 vols.,) and ever since been the object of the most animated controversy. The stand-point of the author is one of moderate, speculative rationalism. French Reviews. REVUE CHRETIENNE.-March 5.-1. ROSSEEUW ST. HILAIRE, Review of the History of France by Bonnechose. 2. E. DE GUERLE, Father Newman's Apology of Roman Catholicism. 3. REY, Radicalism at Geneva. 4. MONNIER, Compulsory Primary Instruction in Germany. April 5.-1. MONNIER, Compulsory Primary Instruction in Germany. 2. Bors, The Idea of God and its New Critics. REVUE DES DEUX MONDES.-January 1, 1865.—2. RECLUS, Science Of the Oscillations of the Soil. 3. KLACZKO, Poland and Denmark, (third article.) 5. TAINE, Italy and Italian Life, (second article: Monte Cassino.) 6. LAVELEYE, Commercial and Monetary Crises, (first article: The Money Article in England during the Last Fifty Years.) January 15.-1. TAINE, Italy and Italian Life, (third article, Rome.) 2. DORA D'ISTRIA, The Servian Nationality. 3. LEVEQUE, The Last Days of Pagan Theology-Proclus and his god. 5. LAVELEYE, Commercial and Monetary Crises, (second article.) 6. BOISSIER, Cicero in his Public and Private Life. February 1.-1. DUPONT-WHITE, Positivism, (first article: Its Causes.) 3. PERROT, The Kurds of the Haimaneh. 6. MAZADE, Michelet's Biblical Reveries. 7. JULES SIMON, Moral Statistics. February 15.-1. ESQUIROS, England and English Life, (twenty-sixth article.) 3. DUPONT-WHITE, Positivism, (second article: Its Philosophical Inferiority.) 6. RECLUS, The War of Uruguay. 7. REVILLE, St. Irenæus and the Gnostics of his Times. March 1.-2. BOISSIER, Cicero in his Public and Private Life. 6. REYBAUD, The American War and the Cotton Market. March 15.-3. CARO, Cotemporary Philosophers-Theodore Jouffroy and his Works. 5. BIRAUT, The Cardinals Chiaramonti, Pacca, and Consalvi, on the Papacy. 6. JANET, Modern Skepticism-Pascal and Kant. April 1.-3. O. D'HAUSSONVILLE, The Roman Church and the Negotiations on the Concordat, (1800-1814.) 5. RENAN, Egyptian Antiquities. 7. KLACZKO, Poland and Denmark. 10. The South American Congress and Peru. April 15.-1. TAINE, Italy and Italian Life, (sixth article: The Churches and Roman Society.) 3. LAUGEL, The United States during the War, (second article.) The article on the Modern Papacy, in the number of March 15, undertakes to prove by the writings of the Cardinals Chiaramonti, (who subsequently became Pope under the name of Pius IX.,) Consalvi, and Pacca, that at the beginning of the present century three of the leading spirits of the Catholic Church expressed the opinion that the Pope might lose his temporal power without disadvantage to the Church, and that the Church might reconcile herself with modern liberalism. Chiaramonti was Bishop of Imola when the three legations which the Pope had ceded to France, in virtue of the Treaty of Tolentino, were reunited with the Cisalpine Republic. The principal reforms to which the French Revolution had given rise had been introduced. While most of the bishops had fled when the French troops first took possession of the Romagna he remained at his post, and in 1797 astonished the world by publishing one of his sermons, in which he fully adhered to the principle of modern democracy and the republican form of government. He has no objection to make to the proclamation of "Liberty, Equality, and Fraternity" as the basis of civil society. He accepts the principles propounded by a much more advanced liberalism than the one condemned in the late Encyclical of Pius IX., and expressly declares: "The democratic form of government adopted among us is not contrary to the maxims of the Gospel; on the contrary, it demands the sublime virtues which are only learned at the school of Jesus Christ." "Far be from you the narrow views of parties." "Let virtue, enlightened by reason, and finished by the Gospel, be the only foundation of our democracy." The Catholic historians are naturally but little edified at the liberalism of one of their Popes, though it was entirely repudiated as soon as Chiaramonti ascended the Papal throne, and some have entirely misrepresented its contents. The Cardinals Consalvi and Pacca (in their Memoirs) speak of the possibility of the abolition of the temporal power, and clearly express the hope that, though unjust, such a measure would not be without its advantages to the Church. "The Pontiffs," says Pacca, "would henceforth devote all their care to the spiritual welfare of the faithful; the Church, deprived of the luster of wealth and of honors, would see those only enter the ministry who are guided by good motives; the Popes would no longer consult in the selection of their counselors birth and recommendations, and the crowd of ecclesiastical functionaries who crowd around the holy see would disappear." ART. XI.-QUARTERLY BOOK-TABLE. Religion, Theology, and Biblical Literature. The Verdict of Reason upon the Question of the Future Punishment of those who Die Impenitent. By HENRY MARTYN DEXTER. 12mo., pp. 157. Boston: Nichols & Noyes. 1865. Externally a very neat volume, internally a fresh and original train of thought upon an ancient subject. The author takes first the ground that Scripture is both sustained by reason, and is a true and |