ART. VI. SYNOPSIS OF THE QUARTERLIES AND OTHERS OF THE HIGHER PERIODICALS.

American Reviews.

AMERICAN CATHOLIC QUARTERLY REVIEW, January, 1882. (Philadelphia.)-1. Methodism and its Methods; by J. G. S. 2. Count Joseph De Maistre; by A. J. Faust, A.M., Ph.D. 3. Westminster Abbey; by Arthur Featherstone Marshall, B.A. 4. Archbishop M'Hale; by John M'Carthy. 5. Protestant Isms and Catholicity in the United States; by Rev. T. J. Jenkins. 6. Galileo Galilei and the Copernican System; by Rt. Rev. P. N. Lynch, D.D. 7. Ireland's Opportunity-Will it be Lost? by John Boyle O'Reilly. 8. The Early Franciscan Mission in this Country; by John Gilmary Shea, LL.D. 9. The Problem of Man's Destiny, How Much has Unrevealed Science Done Toward its Solution? by Rev. S. Fitzsimons. 10. The Supposed Fall of Honorius, and his Condemnation; by J. H. R. BAPTIST REVIEW, January, February, March, 1882. (Cincinnati.)-1. Present Relation of Scientific Thought to Christianity; by Lemuel Moss, D.D. 2. Philo and the Therapeutæ. Translated, with Notes, from the German of Prof. Dr. A. Hilgenfeld, at Jena, by Alfred G. Langley. 3. Theories of the Atonement; by E. Nisbet, D.D. 4. The Resurection of our Lord; by Wayland Hoyt, D.D. 5. The Story of Jephthah's Daughter; by Rev. Charles W. Currier. 6. A Hundred Years of Kant; by Prof. E. Benjamin Andrews.

CHRISTIAN QUARTERLY REVIEW, January, 1882. (Columbia, Mo.)-1. Introduction; by the Editor. 2. Traces of Development in New Testament Thought; by Elder G. W. Longan. 3. Creation or Evolution? by Geo. C. Swallow, M.D., LL.D. 4. The Revised Version of the New Testament; by Elder Robert T. Matthews, A.M. 5. The Education of Preachers; by John W. M'Garvey, A.M. 6. Ingersoll in the North American Review; by the Editor, E. W. Herndon, A.M., M.D. 7. The Educated Man; by J. W. Ellis, A.M. 8. Were the Bible and its Religion Plagiarized from other Religions and their Sacred Books, Legends, and Myths? by Clark Braden. 9. The Fellowship of His Sufferings; by Elder J. W. Mountjoy, A.M.

LUTHERAN QUARTERLY, January, 1882. (Gettysburg.)—1. The Religion of Evolution as Against the Religion of Jesus; by Prof. W. H. Wynn, Ph.D. 2. Baptismal Book of the Ethiopic Church. Translated by Prof. George H. Schodde, Ph.D. 3. The Revised English New Testament; by M. Valentine, D.D. 4. Ten Years of the Civil Service; by Prof. John A. Himes, A.M. 5. The Young and the German Luther; by John G. Morris, D.D., LL.D. 6. Evolution of the Scriptures; by Rev. John A. Earnest, A.M. 7. The Irrepressible Power of Christianity; by S. Sprecher, D.D., LL.D.

NEW ENGLANDER, March, 1882. (New Haven.)-1. The New England Family; by N. Allen, M.D. 2. Historians of Early Rome since Niebuhr; by Prof. A. G. Hopkins. 3. What is Unitarianism? by Rev. E. A. Lawrence, D.D. 4. The Sacrificial Aspect of Christ's Death, and its Place in the Work of Redemption; by Rev. H. B. Elliott. 5. Science and Phenomenalism; by J. P. Gordy. 6. Sister Augustine: An Old Catholic; by Miss Kate E. Tyler. 7. Address at the Funeral of Rev. Leonard Bacon, D.D.; by Prof. Timothy Dwight. 8. Leonard Bacon: Pastor of the First Church of New Haven; by Rev. G. L. Walker.

NEW ENGLAND HISTORICAL AND GENEALOGICAL REGISTER, January, 1882. (Boston.) -1. Memoir of Rear-Admiral Henry Knox Thatcher, U.S.N.; by Rear-Admiral George Henry Preble, U.S.N. 2. Thacher's Record of Marriages at Milton; by Edward D. Harris, Esq. 3. Early History of Groton; by Hon. Samuel A. Green, M.D. 4. Montressor's Journal of an Expedition on Snow-shoes in 1760 from Quebec; by G. D. Scull, Esq. 5. Rev. Thomas Welde's Letter, 1643; by William

B. Trask, Esq. 6. The Dover Settlement and the Hiltons; by John T. Hassam, A.M. 7. Braintree Records; by Samuel A. Bates, Esq. 8. Sabin Family; by Rev. Anson Titus, Jr. 9. Marriages in West Springfield; by Mr. Lyman H. Bagg. 10. Rev. Thomas Welde's Innocency Cleared; by G. D. Scull, Esq. 11. Deed of Gov. Bellingham; by William B. Trask, Esq. 12. Capt. John Gerrish's Account Book; by Frank W. Hackett, A.M. 13. Longmeadow Families; by Willard S. Allen, A.M. 14. Letter of Roger Williams; by Wm. B. Trask, Esq.

PRESBYTERIAN REVIEW, January, 1882. (New York.)-1. The Comparative Certainty of Physics and Metaphysics; by Prof. William G. T. Shedd, D.D., LL.D. 2. The Argument from Law; by Gilbert M. Tucker. 3. The Doctrine of the Covenants Considered as the Central Principle of Theology; by the late Prof. A. B. Van Zandt, D.D. 4. The Presbyterian Cultus; by Prof. Samuel M. Hopkins, D.D. 5. The Presbyterial Care of Students; by Prof. James Eells, D.D. 6. Sacramental Wine; by Rev. Dunlop Moore, D.D. 7. Prof. W. Robertson Smith on the Pentateuch; by Prof. William Henry Green, D.D., LL.D.

PRINCETON REVIEW, January, 1882. (New York.)-1. Future Paper Money in this Country; by Prof. Lyman H. Atwater. 2. The Moral and Religious Training of Children; by G. Stanley Hall, Ph.D. 3. The Concord School of Philoso. phy; by Pres. James M'Cosh. 4. The Architect and his Art; by John F. Weir, N.A. 5. Anti-National Phases of State Government; by Eugene Smith. 6. The Place of Philosophy in the Theological Curriculum; by Francis L. Patton, D.D., LL.D.

March.-1. The Private Ownership of Land; by J. M. Sturtevant, D.D., LL.D. 2. Modern Estheticism; by Prof. Theodore W. Hunt, Ph.D. 3. The Collapse of Faith; by President Noah Porter. 4. Patronage Monopoly and the Pendleton Bill; by Dorman B. Eaton, LL.D. 5. Philosophy and its Specific Problems; by George S. Morris, Ph.D. 6. Evolution in Education; by Principal Dawson, LL.D., F.R.S.

UNIVERSALIST QUARTERLY, January, 1882. (Boston.)-1. The Demonology of Jesus; by Rev. D. M. Hodge. 2. The Eschatology of St. Paul; by Rev. S. S. Hebberd. 3. Theories of Skepticism: Necessity in Philosophy-Fatalism in Science; by William Tucker, D.D. 4. The Sin Against the Holy Ghost; by T. J. Sawyer, D.D. 5. The Atomic Theory: The Psychical Basis of Physics; by G. H. Emerson, D.D. 6. Science and Religion; by Orello Cone, D.D. 7. A Prophet; by Rev. I. C. Knowlton.

QUARTERLY REVIEW OF THE METHODIST EPISCOPAL CHURCH, SOUTH, January, 1882. (Nashville.)-1. Polemics. 2. Sir Walter Scott. 3. Our China Mission. 4. Inspiration of the Scriptures. 5. Methodistic Philosophy. 6. Forms of Prayer. 7. Fraternity-Another View. 8. McClintock & Strong's Cyclopædia. 9. John B. Wardlaw, Jr., A.M. 10. Blair's Grave.

The article "Fraternity-Another View" is a courteous, but bold and firm, reply to Dr. Miller's article in the last Southern Quarterly, which repeated the old, old history, showing how the South has always been exactly right and the other side always exactly wrong. Dr. Miller's article, as we remarked, was (like a local currency) good within its own section alone, and current there for only a fast-vanishing period. The days of "provincialism" have passed, and emerging into harmony and fellowship with Christendom the history of the period of isolation loses its charm, and falls dead, even on the Southern ear, as a thrice-told tale. Not young in years,

Dr. Kelley is young in heart, and speaks for the young South with a freshness and freedom worthy of Dr. Haygood himself. In his view, as in ours, Dr. Miller's "intensity betrays him into unconscious narrowness." Dr. Kelley well touches upon his absurd assumptions, especially the assuming that in the Cape May Conference we "no longer approve such statements of history as mark the 'Great Secession' by Dr. Elliott."

But Dr. Kelley finds the regular reading of the history, as given by Dr. Miller, to be not only monotonous, but in vital points untenable. He declares "that slavery has come to be recognized so universally as a great moral wrong that the effort to relegate it to the state as a purely civil institution can only be regarded now as a temporary parallax in the vision of good men under trial." And that, coming from the source it does, is a great sentence. It cuts the ties of a miserable "consistency" with the past, it breaks the fetters of that Southern "provincialism" against which the bravest spirits of the South are rebelling. The surrender by Southern Methodism of the right to protest against "a great moral wrong" was, he truly asserts, "temporary" and "under great trial.” Now, forty years long we were personally in position to fight that great "moral wrong," and we did it. Were we in the wrong for that forty years for so doing? During our editorial office within those years, we ever denied the Church's right to surrender her responsibilities for "a great moral wrong" to the state, but we ever admitted the palliation that it was done "under great trial." We can give large quotation of our words during the heat of the fight, making full concession of this principle; but we did demand that we, who could from our position denounce the "moral wrong," should not be required to keep silence and so leave the South in irrecoverable subjection to the power that produced the "trial." That single sentence in the fullness of its meaning would settle all controversy between Dr. Kelley and us, and leave us nothing to quarrel about. And the following sentence confirms the covenant: "So far from continuing to hold the doctrine that the Church must abstain from all teaching on civil questions, [on the moral element in civil questions, we would say,] the true doctrine is, that wherever a moral question has been acted upon

adversely by the state, the necessity for fearless, outspoken truth becomes more urgent upon the part of the Church. And that doctrine at once restores to our beloved sister Church of the South her dignity and her rights, as well as her obligations as the sacred reprover of "great moral wrong," and maintainer of moral rectitude in politics and in legislation as in all departments of responsible life. The true duty of the Church is

to be the public conscience.

The cordial yet discriminative feeling of catholic Methodism is thus admirably stated:

The Southern writer who supposes for one moment that the Christian heart and mind of the world, or of that great Methodism which recently took us by the hand in fraternity, in Cityroad Chapel, proposes thereby to indorse the position that slavery was a question on which the Church might for all time be silent, is blind to the most brilliant light of the historic present. Most of our brethren from without seek to forget that we were silent; others kindly remember our labor of love for the slave; the rest look at it as a large stretch of Christian charity to take us by the hand with the thought that "the times of this ignorance God winked at."-P. 96.

The struggle now going on in the Church South against this abdication of the moral rights of the Church well appears in the following trenchant paragraph:

It [the abdication] dissevers us from some of the mightiest moral movements of the age, if we are to be consistent with the position that, as slavery had a civil side, it therefore "lay within the domain of the State-the Church . . . . had no jurisdiction of matters belonging to the State." We find in this category the liquor question, the Sunday-law question, gambling in its protean forms, and other ever-recurring matters of vital interest to the Church and the world, all of which have both a civil and a moral side, but from the consideration of which consistency shuts us out. In visiting Conferences for the two past years, it has been a matter of deep interest to watch the efforts to put this new wine in the old bottles. In every case we have witnessed, but one, the attempt to restrain temperance resolutions by applying the old rule, that this belongs to the State, and must not be meddled with by the Church; the wine has burst the bottles, and the old leaders have found their old appeal to history fall on dead ears. This is peculiarly so in the most active Conferences where progress in every Church interest is most marked. Resolutions of the same general type as those which flooded the Methodist Episcopal Conferences forty years ago, in

regard to the abolition of slavery, are passed by large majorities in our Conferences in regard to prohibition and Sunday-laws. This tide cannot be turned back; propelled by the most powerful pulses of the Christian heart, it will know no arrest, no defeat. The time has come when the men who expect to meet the demands of the present, and measure up to the hopes of the future, must be prepared to say fearlessly, We had rather be right than consistent. Pp. 102, 103.

After all this Dr. Kelley seems to imagine that an excuse must be made out for declining a reunion of the two Churches. The discussion of reunion we think entirely unnecessary. Certainly our Church pushes no such measure; and the separation is justifiable on grounds of Christian expediency so long as such grounds exist. There is still uttered in the South a distrust of us as ambitious to "absorb" and to control with despotic power, based upon no facts which are not misunderstood, and maintained only by mistaken repetition. We may appeal to the history of our dealings with our sister non-episcopal Methodisms, after the first years of the strife of their secession or expulsion were over, to decide whether our whole course has not been unassuming, equalizing, cordial, and fraternal. And as partisan feeling subsides, and a friendly survey can be mutually taken of our past, there are not a few misunderstandings of our action which will disappear. Even good Dr. Summers will, we trust, discover that our General Conference of 1848 did not treat the venerable Dr. Pierce with discourtesy, and did not question the validity of the churchdom of the Church South. He will not, we are sure, repeat the statement that the General Conference of 1844 deposed Bishop Andrew; or perhaps, even, that it divided the Church; or that the so-called "Plan of Separation" did any thing more than agree that, if our Southern brethren found it necessary to leave our General Conference and establish a new one over certain territories, we would keep the peace and work only North of said territories. It authorized no "separation," but provided for our own action and the common peace in case of a separation, for which those who erected a new Church should (so it was agreed) assume the responsibility. If Dr. Summers was a judge, and in no sense a party, he would, upon calm survey, so decide. We cast these glances over the past with the hope that the removal of misunderstandings is progress toward peace.