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Dr. Ullmann, so well known throughout the theological world as the able editor of the Studien und Kritiken, the best theological quarterly of Germany, has been at the head of the Supreme Ecclesiastical Council, the reins of Church government have been taken out the hands of the Evangelical party and placed in those of Rationalists. In the adjoining Palatinate, a province of Bavaria, the Rationalists are likewise looking up, as the government has granted several of their petitions, and even encouraged them to put themselves in open opposition to the clergy, the great majority of whom are firmly attached to evangelical principles. These two successes of the Rationalistic party have greatly strengthened their hopes in the other German states. They regard their prospects as the more bright, since it is a well-known fact that most of the leaders of the liberal political parties throughout Germany sympathize with, and favor and promote the movement.

It is, however, highly probable that the temporary victory of the Rationalists will eventually lead to many good consequences. It cannot be denied that in Germany the Rationalists have, on the whole, been more favorable to the cause of religious liberty than the Lutheran and the Evangelical parties. In fact, they have been looked upon by the people at large as the only defenders of the principle, although they are by far less liberal than the evangelical free Churches, (Methodists and Baptists,) which, during the last years, have sprung up under the influence of English and American views. The struggle in Baden was even nominally more fought on the ground of reforms in the Church constitution than on doctrinal ground, and had therefore the sympathy of many divines, as, for example, Dr. Schenkel, who are not supposed to sympathize with the doctrines of the party. The same decree, which inaugurates the new regime in Baden, gives to the Church a greater independence of the State, and limits within the Church the hitherto prevailing hierarchical and absolutistic principle of administration by important democratic innovations.

But although the Rationalists are generally believed to have taken the lead in this movement for the reconstruction of the Protestant State Church, the other parties are at least making some advances in the same direction. In Prus

sia, the Minister of Worship, notwithstanding the opposition of the retrograde party, continues to establish parochial councils, which will give to the laity an active participation in the affairs of the Church. The organization and convo. cation of a General Synod of the Prus sian Church is expected soon to take place. Even in the kingdom of Saxony a new Church constitution has been proposed by the government and discussed by the legislature, which, while re-enforcing again the belief in all the standards of old Lutheranism, yet provides for the regular meeting of a General Synod, with enlarged powers. Nearly all the important German states will now soon be in possession of a repre sentative constitution, a change which greatly strengthens the hope for a bril liant future of the German Evangelical Churches.

THE ROMAN CATHOLIC CHURCH.The attachment of the Roman Catholics of Germany to their Church shows itself in some districts stronger and more general than in most other countries. The regular collection of the Peter's throughout the land, and several inpence (one penny a week) is organized stances are recorded of congregations where every adult member is enrolled as a member of the association. No

where does the society make a greater show than in the archdiocese of Cologne, where the Mayors of Cologne, Boun, Aix-la-Chapelle, and Dusseldorf, have accepted a place in the Provincial Com

mittee of the Association.

FRANCE.

THE PROTESTANT CHURCHES.—The great contest in the Reformed State Church, between the Orthodox and the Rationalistic parties, has been carried on during the past three months with more than usual vigor. The lines of distinction become more marked, and the opinion is gaining ground that there will not much longer be room in the same Church for parties so divergent in their tendencies. A warm discussion has, in particular, been called forth by the publication of two letters of Mr. Poulain, formerly a Liberal," and pastor at Havre, now pastor at Lausanne, Switzerland, who protests against the stay in the Church of men "who, yield no more authority to the Bible than to

the writings of Plato and Aristotle." Other impressive declarations on the Orthodox side have been made by the newly appointed Professor Bois, at the Theological School of Montauban, who undertook the defense of miracles against the neologists, and the editor of the Espérance, the chief organ of the Evangelical party, who demands the re-establishment of the presbyterian system, with its local Synods and its General Assembly, in order to watch over the enforcement of Church discipline, and the purity of doctrine. The Rationalists, on the other hand, are even widening the breach, as some of the most talented among their writers, especially among the younger clergy, are abandoning the standard of old-fashioned Rationalism

for openly avowed Pantheism. This portion of the party has found powerful allies in some of the leading periodicals of France, which openly reject the papal system, proclaim the superiority of the Protestant form of Christianity, and acknowledge the great influence of the Bible on the progress of civilization, while they, on the other hand, view the modern German systems of speculative philosophy as the truest and highest exposition of the essence of Christianity. Even that most important of all French periodicals, the Revue des deux Mondes, has opened its columns to Mr. Ernest Renan, the distinguished French orientalist, for the advocacy of these doctrines. It is worthy of note, however, that not only the Rationalistic literature, but also the chief works of orthodox French Protestantism, are favorably reviewed by not a few of the best literary papers, an indisputable sign that the literary classes of France intend to remain emancipated from the rule of Rome.

tendencies, there was found one conferring on him the Patriarchate of France in case of a separation with Rome. The Diocesan Chapter of Troyes, however, declared this rumor to be a vile calumny, and the Moniteur emphatically denied any sympathy on the part of the empe ror with the schemes of the abovenamed pamphlet. Nevertheless, the hostility of the clergy and the "Church" party in France against the emperor seems not to have abated, and even the extraordinary service recently rendered by French diplomacy to the Roman Catholic Church in China and in Turkey, have not been able to produce a better feeling.

ITALY.

THE PROTESTANT CHURCHES.-The progress of Protestantism in all parts of Italy continues to be satisfactory. The former kingdom of Naples, in particular, distinguishes itself before other provinces by the willingness with which it receives the Bible. While in Tuscany and Piedmont the demand for Bibles, on the part of the native booksellers, has been very small, those of the city of Naples have bought up whole cases at a time, and they employ agents with barrows to hawk them through the streets. In the villages round the city the colporteurs have also met with great success. In Umbria, formerly a part of the papal territory, the sale of Bibles has been tolerably good, though the colporteurs did not escape abuse, and were interrupted in some places by the police. Besides the Bible, a number of able Protestant works have had a good sale. The pamphlets of Dr. De Sanctis, in particular, are eagerly read, and so are the works of several other Italian converts, and it is greatly regretted that the native Protestant literature is not yet more copious. Among the translations from the English and other languages, M'Crie's History of the Reformation in Italy has, in particular, awakened a great interest, and found a large circulation. The number of missionaries and colporteurs, natives and foreigners, is steadily increasing. Among other associations, the British Society for the Propagation of the Gospel among the Jews will take an active part in the work of evangelization. and arrangements for immediate missionary work have been made in Leghorn, Ancona, Bologna, and other places. Thus the prospects of Protestantism may be said

THE ROMAN CATHOLIC CHURCH.The indignation of the Roman Catholic press against the emperor is intensestronger than even against Victor Emanuel. He is commonly spoken of as a traitor, and is charged with the intention of following the example of Henry VIII., and severing all connection of the French Church with Rome, in order to make himself her head. A pamphlet, advocating such views, was maintained to have received its inspiration from the Tuileries, and a rumor even obtained wide currency through ultramontane journals that among the papers of the late Bishop Coeur, of Troyes, of known Gallican FOURTH SERIES, VOL. XIII.-21

to be bright indeed, especially as no fear need be entertained that the religious liberty now enjoyed by Protestants throughout the peninsula will be curtailed. The two greatest Italian statesmen, Cavour and Garibaldi, rival with each other in the decided advocacy of the principle of religious liberty, and Garibaldi has even denounced in a public speech the papacy itself as antichristian, and such a declaration from the most popular man of the country cannot fail to prove a heavy blow to the Roman Church.

THE ROMAN CATHOLIC CHURCH.-It is difficult to obtain reliable information on the position of the Roman Catholic priesthood with regard to the extraordinary political changes of the two last years. It cannot be doubted that quite a number of them warmly sympathize with the cause of the union. The pope himself not long ago publicly expressed his regret that a Neapolitan bishop had written to him in favor of Garibaldi. In the city of Naples an association of priests has been formed to labor for the confirmation of the Union, and their committee has issued a pamphlet, in which they solicit the co-operation of the entire clergy of the kingdom. The colporteurs also report from various parts of Italy that they occasionally meet with priests who gladly buy the Bible, and approve of the objects of the Bible Societies. But only a few have as yet been found willing to shake off openly the belief in the spiritual supremacy of the pope, and to embrace the principles of evangelical Christianity.

soon as the oppressive weight was removed. Protestant associations were known to have been organized in different parts of the country, and to be in secret correspondence with each other, though no details could be published, as they would have exposed the converts to the rigor of the Spanish law, which does not authorize the profession of Protestantism. Toward the end of

August, 1860, the flight of a young student from the clerical seminary in Granada led to the arrest of Mr. Alhama, a hatmaker of Granada, who has been for several years presiding over the Protestant society in that city. A search in his house led to the discovery of the names and addresses of nearly all the Spanish Protestants in Granada. At first eighteen persons were arrested, but it seemed as if the government was afraid openly to admit how widely Protestant ideas have spread, and all of them, except Alhama, have since been discharged, either entirely or on bail. In Malaga and Seville no arrests were made; but in Barcelona, on October 8, another leading man among the Spanish Protestants, Manuel Matamoros, was arrested, and more information on the Protestant associations fell, on that occasion, into the hands of the police. Matamoros was sent, toward the close of December, to Granada, where he is to be tried, together with Alhama and others. Both the prisoners astonished the judge by frankly acknowledging that they no longer believed in the doctrines of the Roman Catholic Church, but only in the word of God. Matamoros says that the work in Barcelona has not suffered in the slightest degree; that in Andalusia (of which Seville is the capital) they have received a fearful blow; but time will obliterate their panic, and all go on as before. According to another report, six Protestants have fled to Gibraltar, to avoid captivity. The English branch of the Evangelical Association has solic

The reduction of the number of convents is likely to take place on a grand scale. With regard to the Jesuits, we learn from a letter addressed by the general of the order to Victor Emanuel, that that order has lost three colleges in Lombardy, six in Modena, eleven in the pontifical states, nineteen in the king-ited the government to exert itself in dom of Naples, and fifteen in Sicily.

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behalf of the prisoners; and Lord John Russell has assured the committee who waited on him that he cordially sympa thizes with the object of their petition, though it may not be in the power of the government to give to it an official support.

TURKEY.

THE GREEK CHURCH.-The election of a new patriarch of Constantinople, to the

importance of which, under the present circumstances, we called attention in the October number of the Methodist Quarterly Review, (p. 674,) took place on October 16. It was the first time that the representatives of the laity took part in this important act, and the innovation had awakened in the Protestant Churches of Europe and America many hopes for the beginning of a thorough reformation in the Greek Church. The result of the experiment, however, does not confirm such hopes. The proceedings of the election bear a comparison with the most disgraceful events in Church History. According to the right conferred on them by the new constitution, the patriarchs, archbishops, and bishops of Turkey had nominated for the vacant see, by writing, the candidates who to them seemed most worthy to occupy it. The National Assembly, consisting of about forty clergymen and eighty laymen, was convened in September, and selected from the names nominated by the bishops eleven names which were handed over to the Porte, to see if the government would object to any of them. The Porte in this case did not make use of the right of veto, and the National Assembly chose three candidates, from which the clerical members had to elect the patriarch. Before the election took place, a portion of the assembly insisted that those clerical members who had been convicted before the Porte of having been guilty of bribery and other scandalous crimes, should not vote. This gave rise to a most disgraceful quarrel, in which ecclesiastics and laymen, high and low, mingled in a general and uproarious fight. One of the bishops was nearly strangled by an archdeacon, who, it is said, in his turn lost three fourths of his beard by the unsanctified hands of a layman who came to the rescue of the bishop. The result of the whole was that a man has been chosen to the office of patriarch who has always shown himself a decided opponent of any reform, and is even now in favor of overthrowing the entire new constitution. The election has been confirmed by the Sultan, but a large and respectable body of the Greeks have strongly protested against it. The Bulgarians, who had been treated with entire neglect when the new rules were being framed, utterly refused to be represented in the assembly for electing the patriarch, either by laymen or ecclesiastics, saying that it was a matter in which they had

no concern, as they were not going henceforth to acknowledge the Greek patriarch. They have, in fact, so far as it is in their power, severed all connec tion with the patriarchate of Constantinople. They had long been threatening that if the Porte would not concede to them a national Bulgarian patriarchate the whole nation would go over to Rome, and place itself under the protectorate of France. As the Porte refused to comply with their demand, all the preliminaries for a union with Rome were taken, and Roman Catholic papers in Europe and this country even prematurely announced the consummation of the union. According to the last advices, however, only a limited number, including the editor of a Bulgarian paper in Constantinople, have been found willing to take the final step. The bulk of the nation are still hesitating, and waiting for further developments, and many are said to prefer to enroll themselves civilly as Protestants, as this step would not require of them a sudden change in their religious profession, which they may feel not to be warranted by political causes.

THE ARMENIAN CHURCH.-Wereferred in the January number of the Methodist Quarterly Review (p. 142) to the efforts made by the High Church Episcopalians in England for establishing a closer union between the Church of England and the eastern Churches. Intelligence has since been received from Turkey that the Armenian press, which has risen to considerable importance since the establishment of the American missions in Turkey, has taken up the subject, and seems to regard it with favor. A pamphlet has been issued whose object is to show how nearly the Armenian Church is like that of England. The pamphlet, to this end, quotes from the prayer-book the whole of the twenty-fifth Article of Religion, but so cunningly shapes the translation as to make it appear that the Church of England, as well as the Armenian, believes in seven sacraments, though five of them, the pamphlet says, are received only, as they are by the Armenian Church, as secondary sacraments. Several Armenian theologians are quoted in support of this theory. As this is the very same scheme by means of which Henry Newman and other Oxford Tractarians endeavored to prove the possibility of harmonizing the thirty-nine articles with the decrees of the Council of Trent, it is believed that

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Church at Echmiadzin, but being somewhat unwell, and his time of absence having almost expired, he abandoned his journey to Echmiadzin, and spent ten days in Tiflis to confer with the archbishop of that city. He expressed, in the name of the Church of England, his acknowledgement of the Armenian Church as a true, orthodox, and apostolic Church, and kissed "the sacred hand of his holiThe archbishop in return granted to him his episcopal blessing, and expressed a thousand good wishes for him. self and his people. To the proposition of Mr. Williams to send a few young Armenians to Cambridge for an education no definite answer was given.

Information is also given by Armenian journals of an interview which Rev. G. Williams, of Cambridge, had with the Armenian Archbishop of Tiflis, in Georgia, relative to the scheme of a union between the English and Armenian Churches. Mr. Williams was the bearerness." of letters from the Bishops of Oxford and Lincoln, who, it appears, assumed to speak in the name of the Church of England to "the catholicos, patriarch, bishops, etc., of the orthodox Eastern Church." He was to see "the holy catholicos," the head of the entire Armenian

ART. XI.-FOREIGN LITERARY INTELLIGENCE.

ENGLAND.

The Life and Times of Aonio Paleario, or, a History of the Italian Reformers of the Sixteenth Century, by M. Young, (London, 1860, 2 vols.,) is a work on a subject which just now commands a more than common interest. The "Second Reformation," which for some years has so auspiciously begun in the Apennine peninsula, has naturally drawn back the attention of the Protestant world to the glorious history of the first reformation, and to the many good and great men who were the leaders of the evangelical movement. Antonio, or as, in accordance with the predilection of his times for classic names, he later used to call himself, Aonio Paleario, has established, by his work On the Benefit of Christ's Death, (noticed, p. 340,) a just claim to be counted among them.

Among the most important recent English works on Church history belongs the "Lives of the Archbishops of Canterbury," (London, vol. 1, 1860,) by Dr. Hook, the well known High Church dean of Chichester. The work contains much more than what the title would indicate, for it not only gives the biographies of the incumbents of the See of Canterbury, of many of whom nothing is known except their names, but it makes the life of every prelate who is under review the center around which we see the ecclesiastical world revolve; and thus the work re

ceives in fact the character of a history of the Church of England. The work will be completed in five volumes, the period. The Christian Observer, of Lonfirst of which contains the Anglo-Saxon don, the monthly organ of the evangel ical school in the Church of England, devotes a long article to the work. It justly censures the prejudices and fanat

icism of the author, "whose intellect is at once disturbed when the specter of a Methodist or a Puritan crosses his path," but at the conclusion of its article it

acknowledges the partial merits of the book in the following terms: "As the historian of a period of our history which has had some charms for ourselves, we admire his diligence, and admit not only his accuracy and research, but the skill with which he has disentangled obscure and complicated events, and the interest which he has thrown over those portions of the story which in other hands might have been dry and barren."

The same number of the Christian Observer reviews Dr. Hessey's Bampton Lectures on 66 Sunday: its Origin, History, and present Obligation." (London, 1860.) The Bampton Lectures have of late regained their ancient celebrity. In 1858 Mr. Mansel exerted his logical mind against the German Rationalism now making its advances in England. In 1859 Mr. Rawlinson brought modern discovery to bear on the history of the

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