ARTICLE X.

NOTICES OF RECENT PUBLICATIONS.

A. GERMAN WORKS.

THE JESUITS.- As. the title of this work informs us, Dr. Zirngiebl devotes special attention to the efforts of the Jesuits in connection with education; and a melancholy estimate, we must say, does he lead us to form of the method and tendency of those efforts. He also confines himself almost entirely to Germany, whose Catholic portions have had much to suffer from the influence of this Order. The subject is discussed in seven Studies, of which the titles here follow: 1. The Founding of the Society of Jesus; 2. History of Schools and Humanistic Studies during the Middle Ages; 3. The Institutions established by the Jesuits in Rome, for the effecting of a counter-Reformation in Germany; 4. The Corruption of the Priesthood in Germany prior to the Reformation, and the laxity of Episcopal Discipline; 5. The Period from the Commencement of the thirty years' war to the Middle of the eighteenth century; 6. The Abolition of the Society of Jesus and the asylum they found in Silesia and St. Petersburg; 7. The Jesuits in the nineteenth century.

In our view, it is as needful as ever for Protestants to be on their guard against the influence and power of the Jesuits; for their essential principles and modes of procedure are as "jesuitical" as they ever were. Any one who is inclined to take a more charitable view of them than was once usual, should give himself the trouble to read works like the one under notice which, without being in the slightest degree sensational, supply dry facts enough to convince men who respect truth, honesty, and spiritual growth, that the Jesuits are a very pest. If we mistake not, the author is a Roman Catholic, resident in Munich, and he confesses that the effect of his own inquiries into the history of this society, has been greatly to lower the not very high conception he had previously formed of its character. We have in our hands a Hand-book of Moral Theology, or Ethics, used at this present moment in many of the principal seminaries for training priests throughout Europe, by a Jesuit writer, which is a disgrace alike to science, morals, and religion.

CHRONOLOGY OF THE BISHOPS OF ROME 2. - This is a dry book, ex1 Zirngiebl, Eberhard, Studien über das Institut der Gesellschaft Jesu mit besonderer Berücksichtigung der pädagogischen Wirksamkeit dieses Ordens in Deutschland. Leipzig: Fries. 1870. Price, 3 Thaler.

2 Lipsius, R., Ad. Chronologie der römischen Bischöfe bis zur Mitte des vierten Jahrhunderts. Kiel: Schwers. 1870. Price, 2 Thaler.

ceedingly dry, but as thorough and scientific as it is dry. It treats of the Chronology of the Bishops of Rome down to the middle of the fourth century. Such investigations as these of Professor Lipsius are very necessary; but they involve an amount of self-denial both in writer and reader that is rare in these days of piquant newspapers and magazines. The author confesses that he has not produced anything lively or edifying; but advances the, in his case, very sound excuse that he could not do so. The first one hundred and forty-one pages of the work are occupied with a critical examination of the sources, of which the principal are the catalogues of the Popes, which are classed in a general way as Greek or Oriental, and Latin or Occidental. The list of bishops of Rome, with their dates, which he himself constructs on the basis of his inquiry is as follows: Linus; Anencletus; Clemens, presbyter, end of first century; Euaristus, Alexander, presbyters, beginning of second century; Xystus, ten years, d. 124-126; Telesphorus, eleven years, d. 135–137; Hyginus, four years, d. 139-141; Pius, bishop, fifteen to sixteen years, d. 154–156; Anicetus, eleven to twelve years, d. 166 or 167; Soter, eight to nine years, d. 174 or 175; Eleutherus, fifteen years, d. 189; Victor, nine or ten years, d. 198 or 199; Zephyrinus, eighteen to nineteen years, d. 217; Callistus, five years, d. 222; Urbanus, eight years, d. 230; Pontianus, five years, resigned 235; Anteros, one month, d. 236; Fabianus, fourteen years, d. 250; vacant to the beginning of March, 251; Cornelius, two years, d. 253; Lucius, eight months, d. 254; Stephanus, three years, d. 257; Xystus II., eleven months, d. 258; Dionysius, nine years, d. 268; Felix, five years, d. 274; Eutychianus, eight years, d. 283; Gajus, twelve years, d. 296; Marcellinus, eight years, d. 304; vacant to March twentythird, 307; Marcellus, one year, d. 309; Eusebius, three months, d. 309; vacant to first of July, 310; Miltiades, three years, d. 314; Silvester, twenty-one years, d. 335; Marcus, eight months, d. 336; Julius, fifteen years, d. 352; Liberius, ordained twenty-first of June, 352.

In appendices we have the "Catalogus Liberianus" and the "Vitae Paparum usque ad Liberium" ex cod. Bern. 225.

LIFE OF ANDREAS OSIANDER. This is the most recent volume of a valuable and interesting series of works entitled "Lives and Select Writings of the Fathers and Founders of the Lutheran Church "; nor is any one in the series deserving of higher praise. Dr. Möller is already known as a thoroughly learned, though not fully appreciated scholar. Osiander is to us one of the most interesting figures of the period of the Reformation, and we confess to a much deeper interest in his views (much as they were attacked when propounded), than in those of most others. After indicating the general contents of Dr. Möller's most

1 Möller, Dr. W., Andr Osiander, Leben und ausgewählte Schriften. Elberfeld Friderichs. 1870. Subscription price, 13 Thaler.

thorough life, we will refer to one or two of Osiander's peculiar positions. The volume is divided into five books, which are mainly devoted to the various ecclesiastical controversies and labors in which Osiander was engaged during his stormy career. He was born in 1498; the son of a blacksmith, and grandson of a converted Jew. When at school in Leipzig he had to beg his living. He became a priest; and taught Hebrew for a time in an Augustinian monastery; but was converted to Protestantism in Nürnberg, where he became a powerful preacher of evangelical doctrine. Later in life he removed to Königsberg, where he fought many battles, the bitterness of which was perhaps due in a considerable measure to the heat of his own temperament. He died on the seventeenth of October, 1552. So violent was the antagonism he had excited, that people declared the devil had screwed his neck, and the duke in consequence caused a post-mortem examination to be held, in order to ascertain the facts of the

case.

The two points for which Osiander was chiefly attacked were, the relation of satisfaction to justification, and the question, Whether the Son of God would have become incarnate if man had not sinned? He objected to a justification which consisted merely in the forgiveness of sin, maintaining that the latter was rather the presupposition of justification than justification itself. He charged his opponents with teaching a satisfaction without justification; they charged him with separating the two. He held that man is justified only so far as Christ, who is essential righteousness, is laid hold of by faith. The fundamental idea of his theory of justification was the oneness of man with God and Christ through the medium of faith. In a modified shape Osiander's position is now held by many who pass for orthodox. The fact is, his view was a needed reaction against the outward, legal conception set forth by the Lutheran scholastics. His principal grounds for believing as he did, that Christ would have become incarnate; even apart from sin, are as follows: 1. Si Filius Dei non debuisset fieri homo, Adam non fuisset ad imaginem Dei conditus. 2. Si Filius Dei non fuisset incarnandus, nisi Adam peccasset, Adam non in imagine Christi sed Christus in imagine Adami esset factus. 3. Homines si non peccassent, non mansissent incolae et agricolae paradisi in omne aevum, sed tandem aliquando immutandi et in coelum transferendi fuissent. Sed nullus terrenorum hominum hanc immutationem et translationem neque sibi neque aliis praestare potuisset. Ergo Filius Dei caelestis fuisset incarnandus, licet Adam non peccasset, ut hoc opus praestaret hominibus. 4. Si Filius Dei non fuisset incarnandus nisi peccatum introiisset in mundum, nos atque adeo totum regnum Dei carere cogeremur rege nostro, idque in omnem aeternitatem. 5. Si Filius Dei non fuisset incarnandus, nisi homo peccasset, non posset illud mysterium in Christo et in ecclesia existere (Eph. v. 32). 6. Nisi Deus voluisset filium suum incarnari, nunquam de mundo condendo quicquam cogitasset. Sed Deus ante alia

omnia filium suum incarnandum decrevit ac propter ipsum reliquas creaturas universas fecit, nullam prorsus conditurus, nisi filius ejus esset incarnandus. Ergo fuisset haud dubie incarnatus, etiamsi nos non peccavissemus.

This opinion is entertained at the present day, if not for precisely the same reasons, by some of the most eminent and evangelical of the theologians of Germany and France.

CHRYSOSTOM.1-Lic. Förster sets forth the relation of Chrysostom to the school of Antioch in six chapters: 1. The Doctrine of the Holy Scripture; 2. Anthropology; 3. Conception of God and the Trinity; 4. Christology; 5. Soteriology; 6. Ethics. The work is the fruit of careful and independent study. Passages from the originals are cited in illustration and proof of the opinions advanced.

THE GOSPELS.2. -The subject of this new work of the most extreme disciple of the Tübingen school is: "Mark and the Synopsis of the Canonical and extra-Canonical Gospels, according to the Oldest Text, with an Historico-critical Commentary." It comprises a new translation, a full account of the various readings, a detailed analysis of each of the sections into which the narrative is divided, an exegetical and historicocritical commentary, and an exegetical and historico-critical comparison of the parallel portions of the remaining canonical and non-canonical Gospels. Volkmar regards the Gospels not as genuine histories or memorabilia, but as productions designed to justify, by means of invented discourses, acts, and experiences of Jesus, the doctrinal, ritual, and social ideas of one or other of the two great parties into which the Christian church was at the outset divided. Accordingly, he explains the greater part both of Mark and the other Gospels allegorically. One or two quotations will give our readers an idea of his method. In the account of the stilling of the storm (iv. 35-41) Jesus represents Paul. The feeding of the five thousand, recorded in the sixth chapter, symbolizes the feeding of the heathen by means of the eucharist. The words, "He that is not against us is on our part" (ix.), are paraphrased: "If he (Paul) is not against us (the twelve apostles), he is for us, and you ought not to forget the charitable contributions he brought to Jerusalem!" The following are, in brief, the results at which Volkmar has arrived regarding the gospel history: 1. The first writing was the Apocalypse (A.D. 68), whose author repudiates Paul, because of his anti-Israelitic views and conduct; 2. The Gospel of Mark (A.D. 73), which is a "didactic poem," in the "form of a prosaic narrative." On the 1 Chrysostomus in seinem Verhältniss zur antiochenischen Schule von Lic. Förster. Gotha: F. A. Perthes. 1870. Price, 1 Thaler.

2 Die Evangelien oder Marcus und die Synopsis der Kanonischen und ausserkanonischen Evangelien nach dem aeltesten Text mit historisch-exegetischem Commentar. Leipzig: Fues. 1870. Price, 4 Thaler.

basis of Mark arose nine other writings of a similar kind; 3. Genealogus Hebraeorum (A.D. 80); 4. Evangelium Pauperum or Essenorum (about A.D. 80); 5. Luke (about A.D. 100); 6. Matthew (A.D. 110); 7. Gospel of Peter (about A.D. 130); 8. The Gospel of Marcion (about A.D. 138); 9. The Gospel of the Nazarenes according to the twelve apostles (about A.D. 150); 10. The Gospel of the Logos, according to John (about A.D. 155); 11. The Gospel of the Egyptians (A.D. 160-170). Those who are acquainted with the views of the founder of the Tübingen school of criticism will see that Volkmar, perhaps through greater consistency, far outstrips his teachers. Any remarks of ours will be quite unnecessary.

An investigation of Paul's doctrine

THE CHRISTOLOGY OF PAUL.' of the Person, in connection with his doctrine of the Redemptive Work, of Christ, as laid down, first, in the four Epistles to the Romans, Galatians, and Corinthians, and then in the Epistles to the Ephesians, Philippians, and Colossians. Lic. Schmidt examines: 1. The antagonism between flesh and spirit as the presupposition of Paul's doctrine of redemption. "Zápέ, in distinction from oua, as the form in which the flesh exists, is the material substance of the human body; Tveûua is the supersensuous essence not bound to matter, the non-material-positively considered, the motive force." 2. Salvation by the death of Christ, in connection with the resurrection. His position here is not very self-consistent; but his idea seems to be that the death of Christ is rather the principle of our death to sin than a substitutionary endurance of punishment. 3. The Mediator of salvation. The apostle," says he, "knows nothing of a Deity of Christ like that taught by the church, but only of the pre-existence of Christ as veûua, perhaps with a corporeality of some sort or other." 4. The Christology of the Epistles to the Ephesians, Colossians, and Philippians. The result at which the author arrives is that the church in its teachings regarding the person and work of Christ has advanced beyond the apostle Paul. We do not agree with him; but his discussion is able.

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THE EPISTLE OF JAMES.- We are glad to be able to introduce to our readers this exhaustive and in the main satisfactory view of the theology of James. The subject is discussed in nine sections, preceded by an introduction which musters the early witnesses to the Epistle. Chapter 1, treats of the character of the Epistle; 2. of its occasion;

1 Die Paulinische Christologie in ihrem Zusammenhange mit der Heilslehre des Apostels dargestellt von Lic. R. Schmidt. Göttingen: Vandenhoeck und Ruprecht. 1870. Price, 1 Thaler.

2 Der Lehrgehalt des Jacobus-Briefes von Lic. Dr. Schmidt. Ein Beitrag zur neutestamentlichen Theologie. Leipzig: Hinrichs. 1870. Price, 1 Thaler. VOL. XXVIII. No. 110.

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