Catholic hierarchy received a very large increase during the pontificate of Pius IX. The number of bishoprics raised to the rank of archbishoprics was 24; number of archbishoprics created, 5; number of bishoprics created, 132. A large proportion of the new episcopal and archiepiscopal sees belong to the English-speaking countries. The hierarchy of England and Wales, as restored in 1850, comprises the province of Westminster and twelve suffragans. In the United States 34 new episcopal sees were established during the pontificate of Pius, and 10 were raised to archbishoprics. The first addition made by Leo XIII. to the Catholic hierarchy was the restoration of the hierarchy of Scotland on March 4, 1878. It comprises the archiepiscopal see of Glasgow, which is without suffragan sees, and the province of St. Andrews and Edinburgh, consisting of the archiepiscopal see of St. Andrew and Edinburgh, and four suffragan sees. At the beginning of 1879 the British Empire had 14 archbishops, 76 bishops, 33 vicars apostolic, and 7 prefects apostolic. Including 8 coadjutors or auxiliary bishops, the total number of archbishops and bishops holding office in the British Empire at the beginning of 1879 was 123, a larger number than is at present found in any other country except Italy. Adding to this the 63 archbishops and bishops holding office in the United States, the total number of episcopal dignitaries in the English-speaking world, at the beginning of 1879, was 189, being about one sixth of the entire Catholic hierarchy of the world. The steady advance of British dominion in all parts of the world, and the rapid development of the United States, Australia, British North America, and other English-speaking territories, cannot fail to increase rapidly the numerical strength of the English-speaking bishops in the Roman Catholic hierarchy.

ART. XI.-FOREIGN LITERARY INTELLIGENCE. PROBABLY the most important theological work of entire Roman Catholic literature of the nineteenth century is the Kirchenlexicon, or Theological Cyclopædia, by Wetzer and Welte, which was published from 1847 to 1856. Among the contributors were many names of good repute also among Protestants, and while among Roman Catholics it has every-where obtained the authority of a standard work, Protestant writers also have found it a valuable work of reference, and have quoted, with approbation, many of its elaborate articles. The announcement of the publishers of the Kirchenlexicon, that a second thoroughly revised edition is in preparation and will soon appear will also interest many Protestant scholars. Of the editors of the first edition, one, Dr. Wetzer, is dead, and the other, Dr. Welte, has been incapacitated by sickness from assuming the editorship of the new edition. The publishers have consequently engaged Dr. Hergenröther, Professor of Theology at the University of Würzburg, as editor of the new edition. Dr. Hergenröther is author of a new manual of Church history, and a number of other historic

al works. He is regarded as one of the foremost champions of the interests of his Church, and in Rome so high an opinion is entertained of his service that Pope Leo XIII. has recently raised him, on the same day with Dr. Henry Newman, to the cardinalate. We have not learned yet whether the new cardinal will find it possible to retain the position as editor of the Theological Cyclopædia. The prospectus of the new edition, which was issued some time before Dr. Hergenröther was created a cardinal, enumerates no less than 227 names of Catholic scholars who have promised contributions. Among them are four bishops: Dr. Hefele, Bishop of Rottenburg, in Wirtemberg, the learned editor of the "History of Councils;" Dr. Greith, Bishop of St. Gall, Switzerland; Dr. Stein, Bishop of Wurzburg, Bavaria; and Dr. Kraft, Assistant Bishop of Treves, Prussia. A large proportion of the 227 contributors are known as authors of books or editors of periodicals. Some are recognized by all parties in Germany as writers of eminent ability. Thus Dr. Bickell, professor in Innspruck, is one of the highest living authorities on every thing relating to Syrian literature and language, and the author of an excellent Hebrew grammar, which has recently been translated into English. Professor Janssen, of Frankfort, is recognized as one of the most learned and accomplished historians of Germany. Dr. Kellner is esteemed on all sides as one of the best writers on education. A. von Reumont, who has been for many years in the diplomatic service of Prussia, has few equals as a writer on Italian history, literature, and art. The Belgian University of Louvain is represented by two professors, Dr. Alberdingk-Thym, and Dr. Jungmann; the large German Catholic population of the United States only by Dr. Pabisch, of Cincinnati, the translator of Alzog's "Church History." Among the other contributors known as authors or men of influence are, R. Baumstark, a member of the Legislature of Baden; Dr. Brischar, the continuator of Count Stollberg's comprehensive Church History, (52 vols., 1811-1859;) Dr. Brunner, prelate in Vienna, one of the oldest leaders of the Ultramontane party in Austria; Guerber, an Alsatian member of the German Reichsrath, where he is known for his outspoken French sympathies; Dr. Moufang and Dr. Westermayer, likewise members of the German Reichsrath; Neher, the author of the best work on Roman Catholic statistics; Professor Kraus, of the University of Freiburg, author of a work on the "Christian Antiquities of Rome;" Dr. Vering, Professor of the Austrian University of Czernobitz, and one of the foremost Ultramontane writers on canon law. There is no reason to doubt that the aggregate number of the contributors to this edition represent a very respectable amount of scholarship, and that the new edition will contain many articles worthy of the attention of Protestant scholars. Roman Catholics, however, themselves sadly miss the absence from the list of contributors of many scholars, whose names were twenty years ago the best guarantee of the literary excellence of the first edition of this work-men like Döllinger, Reinkens, Michaelis, Reusch, Schulte, all of whom are now found in the ranks of the old Catholics.

ART. XII.-QUARTERLY BOOK-TABLE.

Religion, Theology, and Biblical Literature.

Faith and Rationalism. With Short Supplementary Essays on Related Topics. By GEORGE P. FISHER, D.D., Professor of Ecclesiastical History in Yale College. 12mo., pp. 188. Price, $1 25. New York: Charles Scribner's Sons.

1879.

This little volume consists merely of an address to the students of Princeton College, and a number of appended general essays. It hence possesses a fragmentary and unsymmetrical character as a whole, and yet, from its clearness of style, is well suited to be a "tract for the times." The main treatise, that upon what the author calls "Faith and Rationalism," sets in a strong light the value of the evidence for Christianity resting on its intrinsic excellence as directly looked at by the appreciative soul. We need not say that Methodists have laid very earnest emphasis on the self-evidencing power of the Gospel. To "experience religion" has been from the beginning our stereotype phrase. And we expected that "experience" to result in a "know," and not in a "hope" or a guess. The felt presence of God is to us the final demonstration for the divine personality. The consciousness of pardon and peace, the assurance that we are a child of God, the realized witness of the Spirit, are with us blessed inheritances from "the fathers." Professor Fisher endeavors to sustain the general view by the testimonies of Augustine, Bernard, Coleridge, Schleiermacher, and others; but of the more effective expositions of Wesley, Fletcher, and Watson he seems unaware.

What we most disapprove in this little tract is its setting the conscious experimental evidence of religion in opposition to the historical and logical, instead of presenting them as co-ordinate and harmonious reciprocal conditions to each other. Historical Christianity is largely the basis and body of that religion which evidences itself to the soul. Prophecy and miracles are the base of the entire superstructure; and though the superstructure is higher than the basis, it has no right to attempt to kick the basis from under itself, and undertake to stand on a stratum of thin air. The rejection of miracles is cultivated by some thinkers with a fine aristocratic air; and a sneer at plain, old-fashioned William Paley generally points the sarcasm at "Christian evidences." It was Coleridge who imported that cantilena into our English thought; but we frankly say that we consider one Paley worth four and twenty Coleridges "all baked in one pie."

We were in our early days, induced by the eulogies of President Marsh and others, an extensive reader, but never a follower or admirer, of the intuitional opium-eater, having better guides for both our faith and philosophy. The sneer at Paley is a sneer at Him who came on earth girt with an array of miracles, himself embodying all miracles in himself. When John the Baptist doubted his Messiahship, what was his reply? "Go and show John those things which ye do hear and see: the blind receive their sight, and the lame walk, the lepers are cleansed and the deaf hear, the dead are raised up, and the poor have the Gospel preached to them." And he then poured forth his upbraiding upon the near cities who had disbelieved in spite of his "mighty works." How could a divine personage descending from heaven to earth authenticate himself except by supernatural deeds and words? And how could these be authenticated to others save by narrative and history? When, therefore, Dr. Fisher quotes with approbation Coleridge's fanatical ejaculation: "Evidences of Christianity! I am weary of the word," he is more Coleridgean than Christian. Evidences of Christianity founded the Christian Church, and perpetuated its existence on earth.

To show the unwisdom of a reliance upon miracle, history, and logic, the Professor quotes the fate of Unitarianism, which built itself solely on this basis, yet found a progeny of infidel errors spring from its own system. But how? Not by a generative derivation from that method, but by a categorical rejection of it, and a taking of intuitional grounds. Theodore Parker and George Ripley formed their religions by the direct intuitional gaze both at the evangelical system and their own. Taking his intuitive spy-glass, Mr. Parker eliminated from Christianity all but four great selfevident truths. And the tendency of the professor's over-emphasis of the intuitive evidence, and assigning it a false relative position, is to subject religion to every man's whim, labeled as "intuition," and tends generally to launch the public soul in the same boat with Carlyle, Dean Stanley, and Max Müller. And when we notice that a large share of the semi-Christianity at the present day is intuitional, we can hardly recognize the propriety of bestowing the epithet "rationalism" upon the holding the truth of Christianity as based fundamentally upon its historical supernaturalism. There was once in our collegiate class in Paley's "Evidences" a young man who at the beginning of the course of recitations was a skeptic, and at the close a believer. Very soon after he went to the place of prayer, and avowed that, as now he believed Christian

ity, to be true he was bound by common sense to become a Christian. That man is now a Christian bishop. Dr. Fisher may think he acted rationalistically; we think he acted rationally.

The appended essays in this book discuss Nescience, Evolution, the Doctrine of Prayer, Atonement, etc. They contain little that is new; they abound in quotations of the opinions of others; but the whole is given with a clear fresh style, and will do no little good at the present day by a broadcast circulation.

The Six Days of Creation; or, The Scriptural Cosmology, with the Ancient Idea of Time-Worlds in Distinction from the Worlds in Space. By TAYLER LEWIS, Professor of Greek in Union College. 12mo., pp. 416. New York: Carter & Brothers. 1879.

This is a reprint without alteration of a work issued more than twenty years ago, and is the fullest and completest product of the learning and genius of the author. It made no little impression on the public mind at the time of its first issue, and it contains suggestions and views that may appear not less impressive at the present time. The work claims not to be a reconciliation of the Mosaic and scientific history of creation; but a showing altogether irrespective of science that the six time-measures of the Mosaic cosmogony are not six solar days, but six cosmogonic periods; and that the style and phrases of the entire first chapter of Genesis find their true interpretation on this assumption alone. This assumption unfolds grander views and brings us to deeper and more fundamental conceptions; conceptions fully in accordance with the early mind of the human race in the morning of human history. In fact it offers a complete biblical theory of creation, independent of science, but with which all true science must and will accord. The word of God is master, and perforce science is to obey.

The scriptural chaos was the orderless and merely "mechanical" condition of elemental matter, over which "the Spirit of God moved," or, more truly, brooded, and inspired it with a humble, susceptible vitality, by which it became a fertile "nature." Hence a passive capacity for the production of living beings exists in this nature, awaiting the energizing and formative impulse from above itself. The six creative days were the six repeated impulsive acts from the Above, by which the passive capacity was quickened, and the living ranks of living forms arose. These acts are successively described in Genesis as fiats expressed in words, "Let the water, the earth, bring forth." The Divine is the author, "the nature," the cosmos, is the instrument, and living species the reFOURTH SERIES, VOL. XXXI.-38