tion, and their ascendency is becoming more prominent every year. The following list contains all the States of the world which have either Christian monarchs, or, in case they are republics, a predominantly Christian population. The figures given for cach State include the area and population of all its colonies and dependencies. Counting the small insular States of Polynesia which have been Christianized as one, they are forty-eight in number, of which six belong to the Eastern, (marked in the list with E,) twelve to the Protestant, (marked P,) and the remainder to the Roman Catholic nations. The States are arranged in the order of their population. It will be noticed that the list is headed by a Protestant State, and that among the six most populous Christian States of the globe three are Protestant. By casting up the population of the Protestant States, the interesting fact will be ascertained, that considerably more than one half, and nearly two thirds of the aggregate population of Christian States, are under Protestant governments:

ART. X.-FOREIGN LITERARY INTELLIGENCE. AMONG the recent German works which openly attack the Christian religion and predict its approaching downfall, that by the philosopher, E. von Hartmann, entitled "The Spontaneous Decomposition of Christianity and the Religion of the Future," (Die Selbstzersetzung des Christenthums. Berlin, second edition, 1874,) has made quite a stir in literary circles. Unlike many other works against Christianity, which regard the Church of Rome as the most consistent organization and development of Christian ideas, and Protestantism as a kind of compromise between Christian

ity and progressive science, E. von Hartmann dismisses Catholicism with a few brief remarks on its services in the past and its anachronism in the present. He then concentrates his attacks upon Protestantism, which he characterizes as the religion of worldliness, as a religion which is willing to hear of something to its advantage in the next world, provided it can first secure the more solid satisfaction of this world. Turning to the religion of the future, the author does not share the opinion of the majority of anti-Christian writers, who believe that bald materialism will take the place of the overthrown religion, and that mankind in future will be without any religion whatever. Hartmann believes in a religion of the future, but declares his inability to delineate its chief characteristics. Christianity, he thinks, will furnish some of the constituent elements, but individual immortality and vicarious atonement will find no place in it. As was to be expected, the work has called forth a large number of replies. The pamphlet of Dr. Huber, Professor of Philosophy at the University of Munich, and one of the prominent men of `the Old Catholic Church, is regarded as one of the best. The pamphlet is entitled, Die Religiöse Frage, wider E. von Hartmann; (The Religious Question against E. von Hartmann.) Munich, 1875. By a number of previous works this writer has established for himself the reputation of being one of the most powerful writers against all opponents of Christianity. His pamphlet begins with a review of the religious situation of the age. Against the attacks taken from logic and exact science, he urges that religion is not a result of either logic or exact science, but that it rests on the wants of the soul. The charge that Christianity is now in open conflict with the science of the age, is refuted by a reference to the times of the first establishment of the Christian religion, when the same charges were made. The question whether Christianity can remain the religion of the future is identical, according to Huber, with the other, whether the future will have a religion; for the attacks upon Christianity are so many attacks upon the essence of all religion. Other pamphlets against Hartmann have been written by Dr. Heman, (Hartmann's Religion der Zuknuft in ihrer Selbstzersetzung nachgewiesen. Leipsic, 1875,) and by Dr. Schwarz, (Das Ziel religiöser und wissenschaftlicher Gährung. Berlin, 1875.)

Dr. Delitzsch, Lecturer on Theology at the University of Leipsic, has published the first volume of a work on "The Doctrinal System of the Church of Rome," (Das Lehrsystem der Römischen Kirche. Gotha, 1875.) The object of the work is to give a more thorough delineation of the Roman system than can be found in any Protestant work, and it has made careful use of the entire recent literature of the Church of Rome. The first volume treats, in an introduction, of the sources and the organization of the doctrinal system of Rome, and then proceeds to the first main section, comprising the fundamental doctrine of Romanism, or the doctrine of the Church.

A valuable work on "Philo of Alexandria, as Interpreter of the Old Testament," (Philo von Alexandrien. Jena, 1875,) has been published by

Prof. C. Siegfried, who had previously published several articles on Philo in the theological periodicals of Germany. An introduction treats of the internal history of Judaism, from the construction of the first temple to the age of Philo of Alexandria. The main work consists of two parts: 1. Philo as interpreter of the Old Testament. 2. The historical influence of Philo's exegetical principles.

The fragments of Papias, one of the earlier writers of the Christian Church, which have been preserved by the Church historian Eusebius, have an important bearing on the question of the authenticity of the Gospel of St. John. They have, therefore, of late been made the subject of several special treatises. The most recent is by Dr. Limbach, a young theologian of the orthodox Lutheran school, entitled, Das Papias Fragment, and directed against a treatise, of the same title, by Dr. Weissenbach, a theologian of the Rationalistic school.

The Commentary to the Gospel of St. John, by Prof. Luthardt, (Das Johanneische Evangelium. Nuremburg, second edition, 1875,) is regarded by the evangelical theologians of Germany as one of the best productions of German exegetical literature. The first edition appeared in 1852, since which time a very large number of books explaining or bearing on the fourth gospel have been published. The author has compared this new literature, enlarged his work by references to recent works, and rewritten several parts.

The Commentary to "The Sacred Writings of the New Testament," (Die Heilige Schrift des Neuen Testaments. Nordlingen, 1875,) by Prof. J. Ch. K. von Hofmann, Professor of Theology at Erlangen, and one of the veterans of the Lutheran Church of Germany, has now reached part vii, sec. 1, which comprises the first Epistle of Peter. The epistle, according to Hofmann, was written by the Apostle Peter at Rome during the time between the departure of the Apostle Paul from Rome (A. D. 63) and the latter part of the summer of the year 64. It is very closely connected with the Epistle to the Ephesians, and has lively reminiscences of that to the Romans.

A prominent representative of the Rationalist theological school of Switzerland, Professor Langhaus, of Berne, has begun the publication of a Manual of Biblical History and Literature, (Handbuch der biblischen Geschichte. Berne, 1875.) The work will be completed in four parts.

A new edition of the ancient Church writer, Arnobius, (Arnobii adversus Nationes libri vii. Vienna, 1875,) by Professor Reiferscheid, forms the fourth volume of the collection of the ancient Church writers which is published by the Vienna Academy of Sciences under the title, Corpus Scriptorum Ecclesiasticorum Latinorum editum consilio et impensis Academiæ litterarum Cæsarea Vindobonensis. The former volumes of the collection contained the works of Sulpitius Severus, Minutius Felix, Julius Firmicus Maternus, edited by Halm, and of Cyprian by Hartel. The editors of the volumes which have thus far appeared are scholars of the first rank, and the entire collection is one of the many publications which

are recognized in all countries as specimens of the profound learning of German scholars.

A new Commentary on the book of Job, by Dr. H. Zschokke, (Das Buch Job übersetzt. Vienna, 1875,) is a part of a Roman Catholic Commentary to the entire Old Testament, edited by Professor Rohling and others. Previously four volumes had been published. The work is chiefly intended for students of theology and educated laymen.

The union Conferences which have been held at Cologne and Bonn between Old Catholic, Anglican, and Oriental theologians, have awakened a new interest in the history of the doctrine of the procession of the Holy Ghost. (See Meth. Quart. Rev., 1875, p. 673.) Prominent theologians of all these three communions agree in the opinion that the differences of belief which so long divided the Eastern and Western Churches can be harmoniously adjusted. The Anglican and Old Catholic members of the Union Conferences made to the Oriental Churches the concession that they declared the addition of the word filioque to the creed of the Church, which was first made by order of Charlemagne in spite of the opposition of the pope, to have been illegal. There was, however, a difference of opinion as to what the precise doctrine of the ancient Church has been, and as to the wording that should be chosen to harmonize the views of the theologians of all the three communions. The Conference has called forth several theological treatises on the subject. One, from the Russian archimandrite, Sylvester, Professor of the Ecclesiastical Academy of Kiev, has been published by the Society of Friends of Ecclesiastical Enlightenment of St. Petersburg, which chiefly patronizes the Union Conferences with Anglicans and Old Catholics in a German translation, entitled Antwort auf die in dem altkatholischen Schema enthaltene Bemerkung von dem Heiligen. Geiste. ("Reply to the Remarks on the Holy Ghost contained in the Old Catholic Declaration." Petersburg, 1875.) As the Russian language is but little understood outside of Russia, Russian theologians, in order to bring their views to the knowledge of theologians of other Churches, now, in many cases, procure the translation of their works into German, which is now more widely understood among learned theologians than any other language.

ART. XI.-INORGANIC METHODISM.

DR. CURRY'S able Article in our present number, and this our little essay in response, ought, perhaps, to exchange titles. He has stated the case, really, of inorganic Methodism, and has endeavored to read its extremer principles into our history and institutions. We propose to give a brief, varying, yet not wholly contradictory view, stating more decisively the organic element in Methodism,

leaving the reader to form his own conclusions from reason and Scripture. His closing paragraphs, frankly indorsing the adoption and permanence of our episcopacy, without any essential change, will be received by the large body of our readers with gratification.

1. We agree that a call to the preaching of the Gospel is the true requisite for every true minister. To be "moved by the Holy Ghost" thereto is the formula we have derived from the English Church. And so St. Paul tells us that God "gave" (Eph. iv, 11) the various ministries, or rather ministers. He "gave" apostles, evangelists, pastors, and teachers. The mission, right, and authority of each of these classes depended, it must be carefully noted, on “the measure of the gift." The call of the called extended only to the extent of the call. If a "teacher" undertook to be an "apostle" he was a usurper, and liable to fall into schism. It does not follow that every "called" preacher is also a “called" minister in every respect. He may be "called" as an evangelist, to rouse the people, and yet not as an elder, to administer government and sacrament. Taking the natural talent as a basis, the Spirit bestowed upon the man the gracious "gift," to be exercised within the limits required by the common good and order of the Church. But,

2. If there is a call of the individual to the ministry, there is also still more emphatically a call of the Christian body to be a Church. When on an island, like ancient Crete, there is a scattered number of Christians, it is their duty to gravitate toward each other, to unify, and to organize into a governmental system. This duty is based upon the social instinct; on the "impossibility of going to heaven alone;" and on the supreme importance that the Christian body should form itself into not only a commonwealth, but into an army for the conquest of the world. St. Paul exhorted not only the Church of Corinth, but all the Churches of Achaia together, "That ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind, and in the same judgment." Equally true is it that this Church army should be officered and commanded. It should have its organization and its ordinances, constituting its form and identity. St. Paul's favorite image is the human body, (Eph. iv, 3-16;) which image he uses to illustrate how each part must adhere to its own functions, and how thereby the common life and energy would be most triumphant. The ambitious little foot must not aspire to be the head. The jaunty little evangelist, the brilliant Strawbridge of the day, however successful in sally