and understood "voting by order" to the High Church Anglicans, Reports mean that a majority of bishops and from Rome state that already a learned clergy together, and a majority of lay Church historian of France, Abbé Freprepresentatives, should be sufficient to pel, had been appointed to treat with the pass any motion. The meeting also Anglicans. strongly protested against the bishops having the power of a veto in diocesan synods. Thus a serious conflict begins to arise between the High Church and the Presbyterian element in the Church.

Within the Catholic Church the opposition to the ultramontane tendencies which animate the Pope and his counselors, and will control the majority of the coming Council, has developed a much greater strength than was originally expected. An extraordinary sensation was produced not only within the Roman Catholic Church, but throughout the Christian world, by a sharp letter from one of the greatest pulpit orators of the Church, Father Hyacinthe, against the ultramontane tendencies. Father Hyacinthe, belonging to a family of the name of Loison, has been for many years a monk of the Order of Barefooted Carmelites. His fame as a preacher having attracted the attention of the present liberal Archbishop of Paris, he was several years appointed to preach the Advent course of sermons in Notre Dame, the Lent course being reserved for the representative of the opposite school of the Church-the Jesuit, Père Felix. His sermons, which were entirely extempore, ran chiefly on general topics, such as

According to the Holy Scriptures the Church is a limited monarchy, which stands under the common rule of the Pope and the Bishops. The history of the Councils is at least as much in favor of the divine right of the Bishops as of the supremacy of the Holy Chair. Freedom of discussion, vote by majority, a juridical examination of the apostolic decrees, and, in certain cases, a right to condemn the doctrines and the person of the Pope-these are rights which prove beyond all doubt the participation of the Bishops in the sovereign powers of the Holy Father. But these rights do not extend far enough to give the episcopal body a supremacy over the Pope, and the latter therefore exercises, in gen eral, all the privileges of supremacy. He summons the Council, presides over it, dissolves it, and sanctions its decrees. In a word, he always remains the head of the Church. If, however, the changes desired by a certain school are made, the Church will cease to be a limited, and become an absolute monarchy. This what is truly divine is unchangeable, would be a complete revolution; but and, consequently, if the constitution of the Church is changed, it ceases to be divine. Pius IX., in his bull, Ineffabilis Deus, has himself said of doctrine, Crescat in eodem sensu, in eadem sententia; but the new dogma would lead to a development of doctrine in alio sensu, in alia sententia. It would therefore amount to a denial of the divinity of the Church. "If it were realized," exclaims the Bishop, "what a triumph would it be to the enemies of the Church. They would call the asseverations of centuries, and history itself, as witnesses against Catholicism: she would be crushed by the weight of opposing testimony; the Holy Scriptures, the Fathers, and the Councils would rise in judgment against her. They would bury us in our shame, and, from the desert, atheism would rise more powerful and threatening than ever.”Vol. II, p. 378.

lie, and the Correspondant-we -were sore- | VIII., Clement XI., Pius IV., we adhere ly tried by this unexpected move, to doctrines which appear to us true." which they censured as too rash and as The substance of the argument is as extreme, saying that he would have follows: served their cause better by remaining in his place, preaching whatever he would have to say from the pulpit of Notre Dame, and leaving the authorities to dispose of him as best they could. Still his protest did not remain alone. While Father Hyacinthe felt himself bound to protest against the Council from the stand-point of a common Christianity, another sharp protest was issued in the name of the old Gallican school by one of the French Bishops, Monseigneur Maret, Bishop of Sura, (in partibus infidelium,) and Dean of the Theological Faculty of Paris. Bishop Maret has written two volumes "On the General Council and the Public Peace," which he submits to the Council. More are to follow, but these may suffice as to the general tendency. In a circular letter to his brother Bishops he refers them to the preface of the book, written, he says, in the exercise of an episcopal right, and inspired by love to the Church and the Holy See. He has dedicated these two volumes to the Pope himself. In the letter addressed to His Holiness he writes first to excuse himself that he cannot himself be the bearer of his work, inspired, he repeats also to him, by his episcopal duty. "At the moment of the assembling of an Ecumenical Council," he proceeds, "which is called upon to perform such great tasks, and foreseeing, as I do, the sinister consequences wherewith projects might be fraught, conceived and proclaimed by venerable men who, however, do not seem fully aware of the perils of their undertaking-it appears to me both useful and necessary to draw the picture of the constitution of the Church in its greatness aud perfection, and in that unchanging character which its Divine Founder intended to impart to it." He has published this book, he says, so that all may read it-the Pope, the Bishops, the priests, the people, clerics as well as laymen. "I publish them before the Council, so that they all may have time to read them." Briefly, the whole work, from beginning to end, is devoted to one object-to the most fervent and unsparing tight against the dogma of the Papal infallibility and to the defense of Gallicanism. In professing all the respect due to the decisions and bulls of Sixtus IV., Alexander

A number of the French Bishops have already openly declared against the work of their colleague, and few prominent men in the Church dare to be as outspoken as he. But very large is the party, even among the Bishops, who, though in a very moderate language, do not conceal that they disapprove of the clamor of the ultramontane party for a promulgation of the Papal infallibility as a doctrine of the Church. By far the most

important manifestation of this kind is these prelates clearly indicate their perthe pastoral letter issued by the assem-sonal aversion to the doctrine of the inbly of nineteen German Bishops at Fulda. fallibility of the Pope. They wish to remind the faithful of their dioceses that

Cable dispatches inform us that the council was duly opened by the Pope on The solemniNever and never shall or can a Gen- the eighth of December. eral Council establish a dogma not con- ties are, of course, said to be of extraortained in Scripture or in the Apostolical dinary brilliancy. The Pope delivered Traditions.... Never and never shall an allocution, of the contents of which or can a General Council proclaim doc- the cable gives us a very vague idea. It trines in contradiction to the principles is reported that about seven hundred of justice, to the right of the State and bishops attended the opening of the its authorities to culture (Gesittung) Council. This, if correct, would be a and the true interests of science, (Wissenschaft,) or to the legitimate freedom large number, for, according to the offiand well-being of nations. . Neither cial Papal Almanac, the total number of need any one fear that the General Coun- cardinals, patriarchs, archbishops, and cil will thoughtlessly and hastily frame bishops entitled to a seat in the Council resolutions which needlessly would put amounted in 1869 to about one thousand. it in antagonism to existing circum- The numerous American element in the stances, and to the wants of the present Council is especially notable. While at times; or that it would, in the manner the last Ecumenical Council, that of of enthusiasts, endeavor to transplant into the present times views, customs, and institutions of times gone by." In reply to the insinuation that there would not be the fullest liberty of debate, they say:

The Bishops of the Catholic Church will never and never forget at the General Council, on this most important occasion of their office and calling, the holiest of their duties, the duty of bearing testimony to truth; they will, remembering the Apostolic Vow, that he who desires to please men is not the servant of Christ-remembering the account which they will soon have to give before the throne of the Divine Judge-know no other line of conduct but that dictated by their faith and their conscience.

Trent, the new world, only recently discovered, was not yet represented by a single prelate, now the American bishops, numbering in all one hundred and sixty-seven, would constitute almost one fifth of the entire hierarchy. Among them there are seven archbishops from the United States, three from British America, three from Mexico, one each from Cuba, San Domingo, Hayti, Guatemala, Venezuela, Colombia, Ecuador, Chili, Peru, Argentine Republic, Bolivia, Brazil.

None of the secular powers was represented at the opening of the Council by an official representative. All of the Catholic State governments are known to be entirely at variance with the tendencies prevailing in Rome, and which it is expected may lead to the promulgation of Papal infallibility as a doctrine of the Church. Most of them have clearly intimated that if the Council should promulgate such doctrine, or pass resolutions contrary to the rights claimed by the State government, it will lead to a radical change in the present relations between Church and State.

All these words, like the whole of the letter, are, with admirable skill, so framed as to avoid any direct assertion that would give offense in Rome; but both parties the ultra-montane as well as their opponents-feel that the language of the German Bishops is very different from that of the spokesmen of the Papal infallibility. The declaration of the German Bishops is the more important as-with the exception of the Jesuits and a few of their friends-it has been received by the scholars, the press, and the intelligent laity with great joy as a momentous testimony against an opinion which, among the Catholics of Germany, is extremely unpopular. The example of the German Bishops has been THE EASTERN CHURCHES. followed by similar letters of several prominent French Bishops, among whom THE INTERCOMMUNION QUESTION. are Archbishop Darboy, of Paris, and One of the most important letters which Bishop Dupanloup, of Orleans. Both has recently been published is one from

Soon after its meeting the sessions of the Council were adjourned until after Epiphany. Of the disposition of the Bishops little is yet known, except that the German and French Bishops mean to offer a determined opposition to the doctrine of the Papal infallibility.

the Patriarch of Constantinople to the Archbishop of Canterbury, in reply to one written by his Grace (of Canterbury) to his Holiness, (of Constantinople,) forwarding, as appears from this reply, a copy of the English prayer book. The Patriarch's letter is dated September 26, 1869, and concludes as follows:

On descending to the particulars of the contents of the prayer book, and of the distinguished confession of the thirtynine articles contained in it since in the perusal of them, both the statements concerning the eternal existence of the Holy Spirit and those concerning the divine eucharist, and further, those concerning the number of the sacraments, concerning apostolic and ecclesiastical tradition, the authority of the truly genuine Ecumenical Councils, the position and mutual relations of the Church on earth and that in heaven; and, moreover, the honor and reverence due from us to those who are in theory and practice the heroes of the faith-the adamantine martyrs and athletes-since, we say, these statements appeared to us to savor too much of novelty; and that which is said, (p. 592, Art. 19,)" As the Churches of Jerusalem, Alexandria, and Antioch have erred, so also the Church of Rome hath erred, not only in their living and manner of ceremonies, but also in matters of faith," deprives the Eastern Churches of the orthodoxy and perfection of the faith -let us be permitted to say that accusations of our neighbors are out of place in a distinguished confession of faith these statements throw us into suspense, so that we doubt what we are to judge of the rule of Anglican orthodoxy. We would, therefore, pray with our whole soul to the Author and Finisher of our salvation to enlighten the understanding of all with the light of his knowledge, and to make of all nations one speech of the one faith, and of the one love, and of the one hope of the Gospel; that with one mouth and one heart, as merciful children of one and the same mother, the Church-the Catholic Church of the first begotten-we may glorify the triune

God.

icism on the Nineteenth Article ["As the Churches of Jerusalem, Alexandria, and Antioch have erred, so also the Church of Rome hath erred"] is declared to be natural and deserved, since indeed, as the Patriarch says, accusations of our neighbor are out of place in a distinguished confession of faith." The Church News, an organ of the Ritualists, assures the Patriarch that "the great majority of really devout and loyal Anglican Churchmen, clergy and laity, would not regret a modification of that Article, so as to remove the obstacle altogether with regard to the East."

Among the manuscripts left by the celebrated Dr. Rothe was one containing a "System of Christian Doctrines," ready for the press. The work will be published by Dr. Schenkel. The first part, which is entitled, The Consciousness of Sin, has just appeared. The second and third parts, which are to complete the work, will appear in the course of the

year 1870.

A "History of the Religions Sects of the Middle Ages," from the pen of Professor Dollinger in Munich, is announced as forthcoming, (Geschichte der Religiösen Sekten des Mittelalters.) It will contain two volumes. Professor Döllinger, who, as a Church historian, has no superior in the Roman Catholic Church, has also prepared a strong pamphlet against the infallibility of the Pope, and sent a copy of it to every Bishop of Catholic Germany.

Dr. Hefele, hitherto Professor of Catholic Theology at Tübingen, and now Bishop elect of Rottenburg, has published the first part of the seventh volume of his great work on the History of the Councils, containing the History of the Council of Constance, (Conciliengeschichte. Freiburg, 1869.)

One of the great Protestant Bible works of Germany, the Commentary of Meyer to the New Testament, has just been completed in a new edition by the appearance of the fifth edition of the Commentary of the Gospel according to John. This work was begun thirtyseven years ago by H. A. W. Meyer, and has been continued by Dr. Lüne manu, Dr. Huther, and Dr. Diesterdiek, all of whom enjoy a great reputation as exegetical writers of great ability. Though of late this work has been eclipsed by the Bible work of Lange, which embraces within its scope a comcrit-mentary to the Old as well as the New

The High Church party in the Anglican Church are elated with the letter, which they regard as the most important missive received by an Archbishop of Canterbury from an Oriental Patriarch. As a step toward a reunion of the Eastern to the Anglican Churches, it is considered a most valuable and important event, not the less so because the Patriarch points out, in definite language, the obstacles that hinder, or seem to hinder, intercommunion. The Patriarch's

Testament, and which, in the greatly im- in Germany, the commentary of Dr. proved shape which the English transla- Meyer has, by general consent, secured tion has received from the hands of Pro-forever a conspicuous place among fessor Schaff, has had in England and the many great works of German theAmerica an even larger circulation thanology.

ART. IX.-FOREIGN LITERARY INTELLIGENCE.