to the things of God. In these assemblies of Primitive Christians a bookbinder and a veterinary surgeon of the most equivocal reputation deliver discourses, the purport of which will be sufficiently designated when I say, that they have given currency to the sentiments which David Strauss and Ludwig Feuerbach, in their infidel writings, have declared to be evidence of the highest culture. The deservedly celebrated Dr. KRUMMACHER,-celebrated also in America,-an orator of such power as no church or parliament in Germany has produced, has had the courage to enter these assemblies, and to engage in controversy with their leaders: I say the courage, because an opponent is often exposed among them to the roughest ill usage. He has compelled their leader to explain himself more openly and precisely upon his irreligious tendencies, and actually won the confidence of many of the auditors. This party has even had the audacity to expose to open mockery the holy ordinance of baptism; one of them having given notice through a newspaper that his child would receive the rite of Democratic baptism, and invited all Democrats to be present as sponsors. When the time for the performance of the rite had arrived, the church was crowded with these people; and when the preacher put the usual questions to the apparently officiating sponsors, an affirmative answer was not only received from them, but from the whole assembly. The person who carried the child then lifted it up and exhibited it to the multitude, who expressed their approbation. Similar outrages have been repeated: when, however, the leaders of the party, some of whom are Jews, perceived that not only was there danger of collision with the civil authorities, but also that many of the populace were indignant at their acts, they counselled prudent measures, and discountenanced the repetition of such acts of blasphemy.

In the Free Congregations also, which for the most part adhere to Deistic Rationalism, (though their preachers are frequently Pantheists,) great disorder and abuse exist in regard to baptism: for their forms are made to conform entirely to the inclinations of the parents and the preachers. Baptism is administered sometimes in the name of Christ, sometimes in that of universal Brotherhood; a bunch of flowers is then presented, and whatever else is most likely to increase the scandal. The country people, by means of a tradi tional or hereditary Christianity, in which there is little life, have for the most part

adhered to the faith; and till now these antichristian communities have therefore been almost entirely confined to cities, though the country people in their neighbourhood are by degrees drawn into them.

Among other means of diffusing their opinions, these parties have had recourse to Almanacs, which, besides the usual chronological and astronomical matters for the year, contain essays designed for amusement, and which gain admission into every house, and are exerting a very pernicious influence. One of them, for example, among its political satires, contains the most vulgar blasphemy against God; and of this several editions have been printed, two of which contained twenty thousand copies each. Something is done to counteract the evil tendencies of such almanacs by the Evangelical Yearbook, (Evangelisches Jahrbuch,) an almanac which has been commenced by Dr. F. Piper, and which, it is hoped, will be widely diffused wherever the German language is spoken. Besides the usual calendar matter, it contains a collection of biographical sketches of illustrious Christians, prepared by some of our most eminent writers, among whom may be mentioned Drs. Neander, Krummacher, Heubner, and others. The first part, published at Leipzig, contains, for example, a sketch of the apostle Matthew; the conversion of Paul; the lives of Gallus, Luther, Cranmer, Elizabeth Fry, and others. The editor, Dr. Piper, is also known as the author of a work on the Mythology and Symbolism of Christian Art, (one volume, 1847,) in which, for the first time, the influence which heathen myths and symbols have had on the religious statuary of Christian nations is historically developed and demonstrated.

Although the developments of unchristian and infidel tendencies for the last year have caused many, who otherwise would have remained indifferent to the Gospel, to embrace it with interest, and to examine anew the prejudices which divide and separate Christians, nevertheless the enormous power of the antichristian spirit of the age, over both educated and uneducated minds, in al the religious communions of Germany, can no longer be either denied or concealed. DAVID STRAUSS is still the highest authority with these classes, and his Life of Christ (Leben Jesu) is to many of them the strongest proof of the untruthfulness of the Gospel history. During the past year he has pub lished another work-The Life of Ch. F. D.

Schubart. This Schubart, a well-known poet of Wurtemberg, in the latter half of the eighteenth century, was a talented, but sensual, vicious, and unprincipled man. Smitten with the spreading skepticism of his times concerning the doctrines of the church, by his sarcasms upon influential clergymen, and upon the immoral life of the Duke of Wurtemberg, he drew upon himself the hatred of the prince and the clerical party at the court, who, in defiance of all justice, inflicted upon him a ten years' imprisonment of almost unmitigated cruelty, in order to make him a good Christian. This revolting despotism is set forth by Strauss with sufficient clearness, and he also neglects no opportunity to cast contemptuous side glances at Christianity.

"The weakness of his moral character kept him (Schubart) always in the region of authority, through the influence of miracle and mystery. More than once he raised his foot in order to place himself by the side of rational thinkers, but he never dared to step firmly up, through fear of his inability to maintain his footing on the new ground. His want of moral freedom held him ever fast bound. He was himself conscious that the

Scourge-fears from without--threatenings of the pains of hell, were needed to restrain the animal within him. This was the

ground on which he now, and indeed during

the whole of his life, remained a believer,a very good ground for the man, such as he was, and for all like him, even if we cannot also find it a very noble one."—P. 51.

Dr. Strauss's meaning is plain enough: that Christianity is adapted only to the subordinate condition of common, vulgar men ; to prudent, far-seeing spirits, like himself, reason is sufficient.

The other herald of unbelief, BRUNO BAUER, is a far more subordinate spirit than Strauss, and is handled by him in rather a contemptuous manner. He is now publishing a popularized remodelling of his Critique on the Gospels. After vainly endeavouring for a long time to help himself to honour and gold as a politician, he is now seen coming back again with his old arms to his former battle-field.

If all those who honour Christ, the Son of God, and reverence the plan of salvation through him, were more closely united against unbelief in life and literature; if they would avail themselves of the heaven

* Ch. F. D. Schubart's Leben in seinen Briefen, bearbeitet und herausgegeben von D. F. Strauss. Berlin: 1849; bei A. Duncker. 2 Bde.

ward side of modern science, in order to combat destructive principles with their own weapons, then would the day of final victory over the powers of darkness be neither distant nor doubtful. But distracting and separating influences are so great among believers, their interests and efforts are so divided, that no sense of the common danger is sufficient to unite them. A glance at the nature of the so-called "Ecclesiastical Union of the Protestant Denominations" will throw some light upon the distracting forces now at work in Prussia. By far the greater part of the Protestants in Prussia belonged originally to the Lutheran party; of Calvinists, or Reformed, as they are usually called, there are proportionally but few. The difference between the two confessions, some ninety years ago, was considered of little account by either party, partly from indifference, and partly from a just perception that the points of difference were less essential and important than those of agreement. Under these circumstances, a plan of uniting the two religious parties in one and the same Consistory, and by means of a uniform order of worship, was undertaken and carried through in the reign of the deceased king Frederick William III. Means were also

taken to obliterate as far as possible the remaining dissimilarities of the two communions. It was far from being clear, however, how far the peculiarities of a creed might properly be preserved; or whether a united church, or two churches in union, ought to be established. The idea of compulsion was theoretically so far removed, that freedom of conscience might always be demanded as a right; practically, however, compulsion was exercised, whether forcibly or by milder means, because it is so difficult for a State Church to resist the temptation to exercise force.

The United Church was declared to be the State Church. A small number of Lutheran congregations kept aloof from it, and persisted in a bitter opposition against both the United Church and the Reformed. This separated party has its principal seat in Silesia; and since the greater clemency of Frederick William IV. has granted them greater freedom, they have established a Consistory of their own. On the shores of the Baltic also, in Pomerania, their apostles have met with no little sympathy.

Over the great United party many dark clouds are lowering. It contains a conside rable number who hold fast to the Lutheran confession, but who are either dissatisfied

with the subordination incident to the ecclesiastical authority of a united church, and the degree of participation they are able to obtain in its measures and counsels, or who see that by agitation they may gradually gain over the congregations to their views, and hope through the majority to obtain dominion over the church. These are hated by the separated Lutherans with fanatical intolerance; many influential persons among the latter even deny them all hope of salvation, because they have no Lutheran consistory. These still united Lutherans have not a few able, practical clergyman in their ranks. At their head may be specially designated the former president of their consistory, Göschel, who is justly esteemed for his active participation in many Christian enterprises. It is doubtful, however, whether his theological works will add anything to his reputation, made up, as they are, of a very unedifying mixture of Hegelian philosophy and ecclesiastical orthodoxy. Many professors in Breslau might well be placed in the same category.

Besides this class, and a small number of the Reformed who hold a similar position in the United party, there are also a very great number who would critically apply the Protestant principle, that the Holy Scriptures are the highest rule of faith and practice, to the Protestant symbols; and instead of the scientific formulas of the older Lutheran Church, they endeavour to obtain new formulas out of the available ideas of modern learning, and especially from the theology of Schleiermacher. Among these are some of the ablest teachers of theology in the universities, such as Neander, Nitzsch, Müller, Rothe, and a great number among the clergy, who amid practical interests have also preserved a taste for scientific theology.

Among the periodicals that defend these views in theology may be mentioned the justly esteemed Theologische Studien und Kritiken. I do not quote in full the contents of the second part for the year 1850, because I presume this part has already been received in America; but I cannot refrain from calling attention to the concluding remarks of Dr. Schenkel, of Basle, who represents the Lutheran and Reformed Churches as two complementary peculiarities-parts of one and the same whole -and exhorts them to peace by the impending perilous oppositions of infidelity. I may also mention the article of Dr. Roth, who has sifted the heathenish creed of Dr. Strauss, as laid down in his Life of Schubart.

There has lately appeared, however, a new theological journal, published weekly, of the same spirit with the one just mentioned, and which, to judge by previous efforts, will give at least equal attention to theological studies. It is called "The Jour nal of Christian Science and Life," by Drs. Müller, Neander, and Nitzsch. Besides these well-known scholars, many others of note have promised their support to the paper. Since its establishment, in January last, it has contained a very instructive essay by Dr. Neander, on "The last Half Century in its Relations to the Present;" also, by the same author, a view of the subject, and a statement of the importance, of practical exegesis; and a comparison of Christian morality with that of the Stoic, Socratic, Platonic, Aristotelian, and Neoplatonic philosophies, with a searching analysis of the essence of Hellenic and Christian ethics. Dr. Julius Müller, whose able work on Sin was noticed in your Review for 1849, has given a very thoughtful essay on the Idea of the invisible Church, describing its origin, and defending it against the numerous misconceptions of modern times. Dr. Nitzsch has furnished an article on the confederation of religious parties; and Dr. Sack-formerly professor at Bonn, now counsellor of the consistory at Magedeburg, and known in scientific theology by his work on apologetics-one on the law of church union. All these essays are of the highest order of merit which the theology of the present year has produced; and on this account we earnestly recommend an acquaintance with this journal to all who feel an interest in a theology at once evangelical, and which recognizes the freedom and manifold variety of science.

Besides the party represented by this journal, there are within the Union no inconsiderable number of educated, zealous men, who have more exclusively appropriated to themselves the formulæ of Schleiermacher, and are just now very active in favour of the Union.

Finally, persisting in the Union may also be seen the swarm of Rationalists, who refuse to organize themselves as free communions, and who in other countries constitute the dregs of either the Lutheran or Reformed Church.

It is now much to be deplored, that

Die deutsche Zeitschrift für christliche Wissenschaft und christliches Leben. Berlin, Verlag von Karl Wiegandt. Wöchentlich 1 Bogen. Preis jährlich 5 Rthl.

through the Lutheran agitation, even within the United Church, dissension among believers is constantly increasing. As, by the lately published constitution, Church and State are separated, and the present management of the Church through the former consistories must soon give place to legal forms, the Lutherans, availing themselves of the occasion, are straining every nerve to gain ground by the change. In many places they are holding conferences; and where formerly they were accustomed to meet together with the united communions, they are now every day becoming more and more estranged from them.

Theological conferences,-free convocations in regular rotation, without official authority in the church,-have become very frequent for the last few years among theologians in Prussia; and by quickening the warmth of brotherly feeling, and awakening a religious public spirit, as well as by promoting a good understanding upon questions of universal interest, they have proved very edifying and beneficial in their tendency. The conference which has been held twice a year in the market town of Gnaden, near Magdeburg, has been found particularly agreeable. It has been numerously attended by persons of various theological tendencies, who have engaged freely in discussion, and yet with no diminution of brotherly love. The stricter Lutherans have likewise several times held separate meetings here; and indeed they have also visited the united sessions, but gradually they met with rather a cool reception. This was made painfully evident at the last convocation, which was held on the 10th of April of the present year; so that these pleasant unions now seem to afford but little promise of a longer continuance. But if a private assemblage of persons formerly associated together are unable to unite in their leading objects, how will it be possible for a legislative assembly to agree upon measures which will be ac. ceptable to the parties in the church? And yet the present state of the church cannot be prolonged, because it is not in accordance with the constitution of the state. The congregations demand the right to choose their pastors; and thus the consistories, which have persisted in their accustomed manner, are everywhere encountering opposition.

In Berlin, that great city of intellect-the centre of confluence for every variety of spirits, many good and many bad-a congregation of Irvingites has just been gathered. It has a membership numbering several hun

dreds, and has also two Berlin preachers, one of whom was formerly settled over the congregation of the celebrated preacher Gossner. Its progress has been arrested for the present, in consequence of apostasy among the better informed members. It is hardly possible that men of piety and intelligence can long be satisfied with the spiritless externals of this Judaizing sect.

fully appreciate the brilliant description of Edward Irving contained in your Review for 1849; I can, however, assure you that the party of his followers whom we have mentioned at Berlin have practised few of his virtues, and imitated many of his faults. As the sect has made some stir here, Dr. Krummacher has several times combated their pretensions in controversy; the new German paper also contains an article on their character and practices.

The Catholic Church in Germany, as well as the Protestant Church in Prussia, is also internally distracted by parties. She too has her Rationalists and her Free Congregations; at the other extreme are the ever-active, untiring Jesuits, especially in Austria, in Munich, on the Rhine, and in Westphalia. The path of the Prussian government is again beset with difficulties by a border conflict of the State with the Catholic Church; for this church among us also has never once renounced her former claims, but has merely deferred her pretensions for the time, and received whatever has been conceded to her as it were on account, or in part payment. Wherever the oath of investiture is now taken on the constitution, and is required of those who are placed over Catholic schools or Catholic courts, they refuse to take it otherwise than with a reservation of the rights of the Catholic Church. Several of them, on this account, have already been suspended by the government; but the Rhine bishops have in conference declared that the reservation is necessary, that the oath is only allowable salvis ecclesiæ juribus,—and the government is now in negotiation with them. In Austria a very important concession has lately been made to the Catholic clergy. According to newspaper reports, the privilege of correspondence with the Pope without inspection has not only been freely given them-(this freedom has been enjoyed by the clergy in Prussia since the accession to the throne of Frederick William IV.)-but also the right to decree spiritual penalties which involve temporal results, and to hold the civil

government to the execution of these penalties. The clergy are therefore already making preparations to decree the ban and interdict, with all their spiritual and temporal terrors. No one can hereafter enter upon the office of teacher of Catholic doctrines, or obtain a professorship in theology, who has not received the authorization of the bishop in whose diocese the institution or establishment may be situated. A bishop may also revoke his authorization, and thereupon dismissal from office is pronounced. The Austrian government evidently wishes to make use of the clergy to control the Democratic elements among the people, and at the same time to attract the sympathies of the clergy of other countries -the Catholic clergy of Prussia especially -and embarrass the Prussian administration. How far, in these circumstances, the equal justice promised to all religions will be realized, may be easily imagined; hitherto there has been but little fulfilment of the promise, and in future no more will be granted than absolute necessity prompts.

In conclusion, I will mention a few literary productions which have not so close a connexion with the party relations of the church, but which nevertheless have inte

be

M. L. DE WETTE, by Hagenbach of Basle. Hagenbach has given, in his peculiarly clear, flowing, and commanding style, a lifelike picture of De Wette. The significancy and interest of this theologian's character he in his many-sided activity, in his suscepti bility of manifold impressions, and in his great love of truth. His childlike sincerity was so great that it disarmed his enemies. To give up an opinion proved groundless cost him scarcely an effort. He had a warm heart under a cold exterior. Hagenbach gives a poem of De Wette's which may called the song of the swan, for it was written but a short time before his death. It breathes of sincerity, humility, and faithThe other work is a Philosophy of Religion, a posthumous production of Rettberg's, taken from his lectures. (Marburg: published by Elwert, 1850.) It is a brief and comprehersive work, (pp. 224.) written with a good knowledge of the subject; but it seems faulty in method, inasmuch as the forms of religion in the abstract are first given, and then, without any just connexion therewith, historical religion is treated of. A better conception of the subject would probably be obtained, and much repetition avoided, by treating of both unitedly.-On a third treatise

Ritsehl's Origin of the Ancient Cathols Church, (Bonn, bei Marcus: 1850; pp. 620,) -I shall make some remarks in my next J. L. JACOBI.

AUGUSTUS NEANDER, the greatest Protestant Theologian of the age, died at Berlin, on the 13th of July last, in the sixty-second year of his age. On the 19th of June the Editor of this Journal had an interview with the veteran scholar in his own house at Berlin, and found him then in better health and spirits than he had enjoyed for years. He was working finely on his "Church History," with the help of an amanuensis, and, so far as human judgment could go, there was every prospect that he would be able to bring that great work to a conclusion. It is ordered otherwise. We extract the following from a letter in the Boston Traveller :

His sickness was only of a few days' duration. On Monday he held his lecture as usual. The next day he was seized with a species of cholera. A day or two of pain was followed by a lucid interval, when the physicians were encouraged to hope for his

recovery. During this interval he dictated a page in his Church History,' and then said to his sister,-'I am weary-let us ge home.' He had no time to die. He needed no further preparation; his whole life and been the best preparation, and up to the last moment we see him active in his Mas ter's service. The disease returned afte redoubled force; a day or two more of su fering, and on Sunday, less than a week from the day of attack, he was dead.

"On the 17th of July I attended the fut ral services. The procession of students was formed at the university, and marched to his dwelling. In the mean time, in te house, the theological students, the pas fessors from Berlin, and from the University of Halle, the clergy, relatives, high ofaces of government, &c., were assembled to near the funeral discourse. Professor Strauss, for forty-five years an intimate friend of Neander, delivered a sermon. During the exercises, the body, not yet placed in coffin, was covered with wreaths and forers, and surrounded with burning candles.