the canonical law. The Exarch indeed abstained from all ecclesiastical functions, although the Passover of the Greek Church took place within this period. But in the latter part of May the Exarch yielded to the pressure brought upon him by the leaders of the national Bulgarian party, and solemnly released the three Bulgarian bishops who, in January, 1872, had been excommunicated by the Patriarch, from the excommunication. This induced the Patriarch to convoke a meeting of his synod and of many prominent laymen, which declared the negotiations with the Bulgarians to be at an end, and Anthim to have incurred the canonical censures. On the other side, the Exarch, on May 24, left out in the liturgy the prescribed mention of the Patriarch, and substituted for it the words "the orthodox episcopate," which immediately called forth the reading of a pastoral letter by the Patriarch, excommunicating Anthim, and pronouncing the great anathema against the three Bulgarian bishops. Notwithstanding these measures, the Bulgarian Church consolidated itself more and more. The Exarch soon consecrated a new bishop, and at Wodina, in Macedonia, the Bulgarians expelled the Greek bishop, and declared that, in accordance with Article X of the firman establishing the Bulgarian exarchate, (by which article it is provided that two thirds of the inhabitants of a diocese have the power of demanding the connection of the diocese with the exarchate,) they would join the Bulgarian Church. On September 10 the "Great Synod "of the Church met in Constantinople. All the Patriarchs and twenty-five archbishops and bishops were present. The Synod soon declared "phyletism," that is, the distinction of races and nationalities within the Church of God, as contrary to the doctrine of the Gospel and of the Fathers, and excluded six Bulgarian bishops and all connected with the exarchate from the Church. All the bishops signed the decree except the Patriarch of Jerusalem, who left the Synod before its close, and was therefor insulted by the Greek population of Smyrna, in Asia Minor, who received him with shouts of "Traitor!” “Muscovite !" The following is a translation of the decree of the Synod, which will remain an important document in the annals of the Greek Church:

"Decree of the Holy and Grand Council, assembled at Constantinople in the month of September, in the year of grace 1872. The Apostle Paul has commanded us to take heed unto ourselves and to all the flock over the which the Holy Ghost hath made us overseers, to govern the Church of God, which he hath purchased with his own blood; and has at the same time predicted that grievous wolves shall enter among us, not sparing the flock, and that of our own selves shall men arise speaking perverse things to draw away disciples after them; and he has warned us to beware of such. We have learned with astonishment and pain that such men have lately appeared among the Bulgarian people within the jurisdiction of the Holy Ecumenical Throne. They have dared to introduce into the Church the idea of phyletism, or the national Church, which is of the temporal life, and have established, in contempt of the sacred canon, an unauthorized and unprecedented Church assem

bly, based upon the principle of the difference of races. Being inspired in accordance with our duty, by zeal for God and the wish to protect the pious Bulgarian people against the spread of this evil, we have met in the name of our Saviour Jesus Christ. Having first besought from the depths of our hearts the grace of the Father of light, and consulted the Gospel of Christ, in which all treasures of wisdom are hidden, and having examined the principles of phyletism with reference to the precepts of the Gospel and the temporal constitution of the Church of God, we have found it not only foreign, but in enmity to them, and have perceived that the unlawful acts committed by the aforesaid unauthorized phyletismal assembly, as they were severally recited to us, are one and all condemned.

"Therefore, in view of the sacred canons, whose rulings are hereby confirmed in their whole compass; in view of the teachings of the apostles, through whom the Holy Ghost has spoken; in view of the decrees of the seven Ecumenical Councils, and of all the local councils; in view of the definitions of the Fathers of the Church, we ordain as follows: ART. 1. We censure, condemn, and declare contrary to the teachings of the Gospel and the sacred canons of the holy Fathers the doctrine of phyletism, or of the difference of races and national diversity in the bosom of the Church of Christ. ART. 2. We declare the adherents of phyletism, who have had the boldness to set up an unlawful, unprecedented Church assembly upon such a principle, to be foreign and absolutely schismatic to the only holy, Catholic, and Apostolic Church. There are and remain, therefore, schismatic and foreign to the Orthodox Church the following lawless men who have of their own free will separated themselves from it, namely, Hilarion, ex-Bishop of Makariopolis; Panaretes, exMetropolitan of Philippopolis; Hilarion, ex-Bishop of Sostra; Anthimos, ex-Metropolitan of Widdin; Dorothea, ex-Metropolitan of Sophia; Partheonius, ex-Metropolitan of Nyssava; Gennadius, ex-Metropolitan of Melissa, before deposed and excommunicated; together with all who have been ordained by them to be archbishops, priests, and deacons; all persons, spiritual and worldly, who are in communion with them; all who act in co-operation with them; and all who accept as lawful and canonical their unholy blessings and ceremonies of worship. While we pronounce this synodal decision, we pray to the God of mercy, our Lord Jesus Christ, the head and founder of our faith, that he will preserve his holy Church from all dangerous new doctrines, and that he will keep it pure, spotless, and fast, on the foundations of the apostles and the prophets. We pray him to grant the grace of repentance to those who have separated themselves from her, and have founded their unauthorized Church assembly upon the principle of phyletism, so that they may some day nullify their acts, and return to the only holy, Catholic, and Apostolic Church, in order with all the orthodox to praise God, who came upon the earth to bring peace and good-will to all men. He it is whom we shall honor and worship, with the Father and the Holy Ghost, to the end of time. Amen."

FOURTH SERIES, VOL. XXV.-10

The decree is signed by his Grace the Ecumenical Patriarch and the three former Patriarchs, the Pontiff and Patriarch of Alexandria, the Patriarch of Antioch, the Archbishop of Cyprus, and by twenty-five metropolitans and bishops.

ART. VIIL-FOREIGN LITERARY INTELLIGENCE.

GERMANY.

A WORK by Professor Maassen, of Vienna, on the "History of the Sources and the Literature of the Canon Law in the West up to the End of the Middle Ages," (Geschichte der Quellen und der Literatur des canonischen Rechtes im Abendlande bis zum Ausgange des Mittelalters. Gratz, 1872,) is on all sides praised as a work of superior merit. The author, originally a Lutheran, joined some years ago the Roman Catholic Church, but is now one of the most gifted leaders of the Old Catholic movement.

Another prominent leader of the Old Catholics, Professor Lutterbeck, of the University of Giessen, has, in a monograph on The Clementines, (Die Clementinen. Giessen, 1872,) a book falsely ascribed to Bishop Clement, of Rome, undertaken to prove that the doctrine of infallibility, as well as that of the absolute power now claimed by the Popes, had its origin in this book, which, in the author's opinion, was compiled about the year 135. Heretofore most writers have regarded the second half of the second century as the time in which this book originated. Its spurious character is now almost universally admitted; only among the Ultramontane writers of Italy, France, and other Papal countries, there are occasionally found writers who have not heard of the modern investigations.

The Lutheran theologians of Germany continue to discuss the question of a Millennium. The millennial hope that the Jews, according to the biblical prophecies, will finally be converted and will be again gathered in Palestine, when, by the second appearance of Christ, they will be delivered from the hands of their enemies and establish a theocratic rule over all nations, has found a new champion in the Rev. A. Koch, (Das Tausendjährige Reich. Basel, 1872.) The author endeavors, in particular, to refute the arguments adduced against the doctrine of a Millennium by Hengstenberg, Keil, and Klieforth.

An important exegetical work on the Gospel of Mark and its relation to Matthew and Luke has been published by Prof. Weiss, (Das Marcus evangelium und seine synoptischen Parallelen. Berlin, 1872.) The author undertakes to prove that the Gospel of Mark was written before Matthew and Luke, but that prior to any of the three Gospels in their present form there was a brief record of the sermons of Jesus and of historical narratives, which Papias attributes to Matthew.

The work of Professor Köstlin on "The Doctrine of the Christian

Church according to the New Testament, and with Particular Reference to the Points Controverted between Protestants and Roman Catholics," has recently appeared in a second edition, (Das Wesen der Kirche. Gotha, 1872.) A point of special interest in this new edition is the discussion of the doctrinal bearing of the recent events in the Roman Catholic Church, and, in particular, of the views advanced in the addresses of Dr. Döllinger on the reunion of the Christian Church.

The highly-valued edition of the apologetic writers of the second century of the Christian Church, by Professor Otto, of Vienna, has been completed by the appearance of the ninth volume, (Corpus Apologetarum christianorum sæculi secundi, vol. ix. Jena, 1872.) This last volume contains the work of Hermias against the pagan philosophers and writings and fragments of writings of the Athenian Quadratus, of Aristides, of Aristo of Pella, of Melito of Sardes, and of Claudius Apollinaris.

Our knowledge of the ancient history of the Jews has been so much enriched by the discoveries of the Assyrian inscriptions that a special work on the relations of these discoveries to the Old Testament was highly needed. No more competent man could have undertaken to write on this subject than Dr. Schrader, Professor of Theology at Jena, (formerly of Giessen,) whose new work, Die Keilinschriften und das Alte Testament, ("The Cuneiform Inscriptions and the Old Testament." Giessen, 1872,) supplies all the information which those interested in the subject can desire. Professor Schrader is favorably known as a writer on the subject, and has in particular published a number of valuable articles in the Studien und Kritiken, to which the Methodist Quarterly Review has several times called attention. In the above work the author discusses all the passages of the Old Testament which are elucidated or explained by the cuneiform inscriptions, and then undertakes to establish a system of Hebrew and Assyrian chronology. Several appendixes give lists of Assyrian rulers, lists of administrations, a glossary of Assyrian words, and other interesting matter; and the use of the work is greatly facilitated by accurate registers, the key to the new chronological information which has been gathered from the Assyrian inscriptions to the discovery of the so-called "lists of Eponyms." Eponyms is the name which has been chosen for designating an officer in Nineveh who was elected annually, and who gave the name to the current year; every important occurrence of the year, as the wars and victories of the kings, the accession to the throne, the contracts of the merchants, etc., being called after him. On account of their similarity with the Athenian Archontes, they are also sometimes called Archontes. Now, of these Eponyms or Archontes we have complete lists from 900 to 600 B. C.; and as a tablet of king Sardanapal IV. fixes the year of the Eponym Purelsalche (under whose successor king Tiglath-pileser succeeded to the throne) by means of a solar eclipse which astronomers have shown to have taken place on June 15, 763 B. C., we have for the whole series of Eponyms, as well as for the kings whose names are mentioned in their lists, dates which are indisputably correct. It is apparent of what immense signifi.

cance these discoveries must be for the establishment of a correct chronology of the Old Testament. It may still be mentioned that the reading of the Assyrian texts is now regarded by Orientalists generally as being almost completely certain. Besides the former Assyrian grammars by Oppert and Ménant, we have now a work, regarded as exhaustive, by Professor Schrader, entitled Die Assyrisch-babylonischen Keilinschriften, ("The Assyro-Babylonian Cuneiform Inscriptions-Critical Researches on the Bases of their Deciphering; together with the Babylonian Text of the Trilingual Inscription, with a Translation and Glossary." Leipsic, 1872.)

A new manual of pedagogics, (Allgemeine Pädagogik. Vienna, 1872,) by Dr. E. Böhl, professor of the Faculty of Evangelical Theology at Vienna, is generally designated as a very interesting contribution to the educational literature of Germany.

The comprehensive work on Church Law (Kirchenrecht, vol. vii. Ratisbon, 1872,) by Professor Georg Philips, of Vienna, has, soon after the appearance of the seventh volume, been interrupted by the death of its author, which occurred on September 6, 1872, at Aigen, near Salzburg. Professor Philips, born in 1804, was the son of an English merchant at Konigsberg; became, in 1826, professor at the University of Berlin; joined, in 1828, the Roman Catholic Church; accepted, in 1833, a call to the Catholic University of Munich, and was rector of that University when the notorious Lola Montez caused the overthrow of the Catholic ministry and the dismissal of eight Catholic professors of the University, of which he himself was one. In 1848 he was a member of the German Parliament of Frankfort; in 1849 he became professor of the Austrian University of Insbruck, and in 1851 of that of Vienna. Soon after he was also appointed Aulic Counselor (Hofrath) and member of the Academy of Sciences. He was regarded as one of the leaders of the Ultramontane party, and was several times chosen president of the annual meetings of the Catholic associations of Germany.

A very thorough and instructive monograph on the "Doctrine of the Logos in Greek Philosophy" (Die Lehre vom Logos in der griechischen Philosophie. Oldenburg, 1872) has been published by M. Henze. The author traces the history of this important doctrine from its author, the pantheistic Heraclitus, of Ephesus, through the systems of Plato, Aristotle, and the Stoics, to the Apocrypha of the Old Testament and Philo, and concludes with the opinions of Neo-Platonism. The historical development of the doctrine of the Logos in Christian theology the author leaves to theologians.

FRANCE.

The most important work of the Syriac literature, the ecclesiastical chronicles of Barhebraeus, is now being published in Brussels by J. B. Abbeloos and Th. J. Lamy, (Gregorii Barhebraei Chronicon eccles. Brussels, 1872.) The edition contains, besides the Syriac text, a Latin trans