French Reviews.

REVUE CHRETIENNE, (Christian Review.) September, 1876.-1. E. De Guerle, Edgar Quinet, (First Article.) 2. E. DE PRESSENSE, The Bible and Conscience. 3. FRANK PUAUX, Some Remarks on Germany.

October, 1876.-1. ROSSEEUW ST. HILAIRE, Groen van Prinsterer. 2. E. DE GUERLE, Edgar Quinet, (Second Article.) 3. F. LICHTENBERGER, The New Temple of Strasburg, (First Article.)

November, 1876.-1. STAFFER, The Essenian Sect. 2. PENEL. Primary Instruction in Paris. 3. F. LICHTENBERGER, The New Temple of Strasburg, (Second Article.) 4. H. S., The Day of the Innocents at Westminster Abbey. December, 1876.-1. BOUVIER, Esaie Jaso. 2. CH. WADDINGTON, Bounet's "Last Accounts of the Sixteenth Century." 3. F. LICHTENBERGER, German Chronicles. January, 1877.-Pressensé, The Philosophical and Religious Crisis. 2. E. W., Macaulay. 3. Recolin, A Reception at the Academy.

February, 1877.-1. BONNET, Reminiscences of Augustin Thierry. 2. REY, John Stuart Mill, (Third Part.) 3. F. PUAUX, Paris and Montauban, (First Article.) 4. F. LICHTENBERGER, German Chronicles.

In the preface to the number of December, 1876, the editors announce that during the next year (the twenty-fourth of its publication) it will publish articles from E. de Pressensé, on "The Actual Mission of Protestantism," "A Christian Worship at Alexandria at the Time of Origen," and on "Christian Doctrines;" from Eug. Bersier, on "Final Causes," according to the book of M. Janet; from E. de Guerle, on "Charles de Remusat;" from Ruffet, an historical essay on "Bernardino of Ochino; " from Sabatier, on "Baur and the Tübingen School;" from Staffer, an essay on "Judaism at the Time of Jesus Christ;" from Francis de Pressensé, on "Lord Palmerston and the Eastern Question;" from Jules Bonnet, on the "Reminiscences of the Last Years of the Life of Augustin Thierry." Articles have also been promised by Ernest Naville, Lichtenberger, Ch. Waddington, A. Matter, F. Puaux, and other contributors whose names are familiar to the regular readers of the "Review."

M. Penel, in the November number, gives an interesting abstract of an important work on "Primary Instruction in Paris and the Department of the Seine," by M. Gréard, one of the Inspectors General of Public Instruction. A census taken in 1873 showed that there were in Paris 105,331 children from two to six years, and 186,693 children from six to fourteen years, or, in all, 292,024 children from two to fourteen years. On the other hand, the number of children registered

in the salles d'asiles and in the public and free schools was 184,646. Supposing, therefore, that from 1873 to 1874 the school population remained about stationary, it would follow, from a comparison of the two figures just quoted, that there were 107,378 children between the ages of two and fourteen who did not attend either any school or salle d'asile, and the number attending the one or the other class of educational institutions was 184,646. From this number we must, however, deduct 10,112 pupils of schools who are older than fourteen years, and thus the actual attendance of the schools and salles d'asiles was reduced to 174,534, and the aggregate number of children not attending any of these institutions is found to be 117,490. This apparently very large number of illiterate children fortunately admits, however, of very large. deduction. There are 11,147 pupils of lyceums, colleges, and free secondary schools; and, contrary to the general supposition, a very large proportion of these pupils are the children of Parisians. The number of children who receive private instruction at home is estimated at 45,500, and the number of those who attend irregularly, and are not included in the school register, at 28,000. The aggregate number of these three classes of pupils being 84,647, the number of children from two to fourteen years receiving no instruction would be 32,843. Of these, 14,527 are children from two to six, and 18,316 children from six to fourteen years. Although a considerable number of children still remain without any instruction, the seating capacity of the public salles d'asiles and the public schools is still insufficient for all the children registered, the latter exceeding the former by 38,886. Great efforts are, however, now made by the municipal government of Paris to remedy this want, and by comparing the school statistics of Paris with those of other large cities, as Geneva, Vienna, Dresden, Washington, and New York, M. Gréard shows that Paris can already stand a comparison with a number of these cities. The progress made since 1830 is astonishing, and it may be hoped that under the wise administration of the present Minister of Public Instruction, M. Waddington, the efforts made by the advocates of educational progress will be successful. M. Gréard, the Inspector General of public schools, whose work on primary education in Paris has called forth this article of

the "Christian Review," deserves a prominent place among the promoters of public education. Besides the work already mentioned, he has published a very useful collection, in three volumes, of all the French laws, decrees, etc., relating to primary instruction, under the title, La Legislation de l'Instruction Primaire en France, depuis 1789, jusqu'à nos jours. (Paris, 1874.) The first volume contains, in chronological order, the legislation from 1789 to 1848, the second that from 1848 to 1874, and the third a very complete analytical table, giving the substance of all the laws in alphabetical order.

ART. IX.-FOREIGN RELIGIOUS INTELLIGENCE.

THE CHURCH OF GREECE.

A THEOLOGIAN of the national Church of Greece, A. Papalukas Eutaxias, who has studied theology at one of the German universities, communicates to the Zeitschrift fur Kirchengeschichte an interesting account of the condition of his Church. As reliable information on the Eastern Churches is by no means abundant, we extract from this article the most interesting facts:

A new epoch for the Church of Greece began to dawn as early as the beginning of the present century. The oppression by the Turks had somewhat relaxed, and the favorable opportunity was at once seized to improve the condition of the Church. In the preceding centuries the examples of theological learning among the higher clergy had been isolated; but now, after a certain authorization had been obtained from the Turkish Government to establish schools of a higher grade in the large towns, the cases of ignorance became rare. The war of independence proved a great turning-point. The Church of Greece regarded it as her first task to provide for a better education of the clergy, and (as efficient measures for the immediate education of the entire clergy could not at once be taken) especially for that of the higher clergy, the bishops and the itinerant ministers who were to assist the former. A first attempt made by the Government of Capodistrias to establish a seminary on the island of Paros failed. During the reign of King Otho I., in 1837, the University of Athens was founded, which contained among its faculties one of theology, which soon shaped itself, so far as circumstances would allow, after the model of the faculties of Protestant theology of Germany. Since then the bishops and the itinerant clergy have been chiefly taken from the ranks of the students of the theological students of the University of Athens. This practice of the Church of Greece was imitated by the Greek Church of Turkey, as soon it received a higher degree of liberty through the Hatti-Sherif of Gulhane, (1839,) and the Hatti-Humayum, (Feb. 18, 1856.) As there were not sufficient resources for found

ing a complete university, the Church had to content herself with the establishment of two theological seminaries, (Oeohoyıkaì Exohaí,) the one upon the island of Khalke, not far from Constantinople, the other at Jerusalem. Unfortunately, both resemble more the Roman Catholic seminaries of France, Belgium, and Italy, than the Protestant schools of Germany. These two seminaries, likewise, are chiefly intended for the education of the higher clergy, and in one respect the Church in Turkey has even gone ahead of that of Greece, as an ecclesiastical canon expressly provides that for obtaining the office of a bishop it is indispensably necessary to have studied in one of the seminaries, or, at least, to have as good knowledge of theology as the graduates of the seminaries. For the lower clergy neither the Church of Turkey nor that of Greece has as yet made sufficient provision. The former is only now meditating to establish for this purpose ecclesiastical seminaries wherever it is practicable. The Church of Greece is already in possession of a few, but as yet very little has been accomplished by them. The earliest of these schools was the "Ecclesiastical Rizarrian School" at Athens, so called because its foundation is due to the liberality of the brothers Rizaris. This seminary was followed by three other "sacerdotal seminaries," ('leparikaì Exohai,) one upon the continent of Greece, in Khalkis, one for the Peloponnesus, in Tripolis, a third for the islands, in Hermopolis, upon the island of Syra, to which more recently one has been added upon the island of Corfu-all erected and supported at the expense of the Government. All of them resemble the Roman Catholic seminaries of the Middle Ages, which have also been taken as models in Russia. The best among these seminaries, the Rizarrian school, has recently received considerable improvement, for which it is chiefly indebted to the indefatigable zeal of its present director, the learned Archimandrite Socrates Koliatzos, who several years ago made a journey through western Europe, especially Germany, in order to make himself thoroughly familiar with the condition of the theological schools. It must, however, be admitted that, in spite of all these efforts, a notable improvement of the scholarship of the lower clergy has not yet taken place. The number of pupils of the theological schools who actually enter the priesthood is still very small. The principal reason for this must be found in the lamentable financial situation of the lower clergy. For the higher clergy the Government provides fixed salaries: for an archbishop, about 300 marks (1 mark-23.8 cents) a month; for a bishop, 250 marks; for an itinerant minister, 150 to 160 marks-sums which are small enough, if compared with the revenues of the bishops of other European countries, but which are, nevertheless, sufficient to make their financial position tolerable. But no provision has on the part of the State Government been made for the lower clergy, who wholly depend on the fees received for their ecclesiastical functions. As these are utterly insufficient for the support of a family, (in the Church of Greece the habit prevails to appoint only married clergymen as parish priests,) the priests are compelled to carry on some business in addition to their cler

ical office. In most cases this is agriculture. The pupils of the sacerdotal seminaries show, therefore, a great inclination to prefer to the thorny office of priest another career which promises them a more comfortable and more profitable position in life. The lower clergy has, therefore, to a large extent to recruit itself from the ignorant classes of the people. Their ignorance is, however, at present much more dangerous to the Church than it was formerly. Even the small amount of learning which the priests possessed formerly, and which was generally limited to Bible history, the catechism, and the study of the liturgical functions, sufficed for the modest claims of their congregations. Now anti-ecclesiastical, and, in general, antichristian and irreligious doctrines have been widely disseminated throughout the land by the many young Greeks who have been educated in western Europe, and against these influences an ignorant clergy is entirely powerless. Infidelity threatens, therefore, to undermine the whole basis of the Church, if the Church does not succeed in obtaining the services of a thoroughly educated clergy. More fortunate the Church of Greece has been reviving theological scholarship in her midst. A large number of young men have been sent to Germany to study at the Protestant universities; and these students now occupy several episcopal sees, and almost all the professorships of the Rizarrian school, and of the two theological schools in Turkey. They have not only fostered the study of theological science, but have also advocated the introduction into the Greek Church of such institutions of the German Protestant Churches as appear to be compatible with the character of the Greek Church. Thanks to this influence of Gerinan Protestantism, the Church of Greece already possesses an interesting theological literature. The oldest professor of theology at the University of Athens, Dr. Constantinus Kontogenes, is the editor of an excellent theological journal entitled the "Evangelical Preacher, ('Evayyɛhɩkòç kýguğ,) and has published an outline of Hebrew Archæology, an Outline of an Introduction into the Old and New Testaments, a Patrology, (in two volumes,) and a Manual of Church History, of which thus far only the first volume has appeared. To the late Dr. Panagiotes Pempotes, professor of theology and courtpastor of the Queen of Greece, the Church is indebted for manuals of the Biblical History of the Old and New Testaments, of Dogmatic Theology, of Ethics, and of Liturgies, all of which exhibit a great depth of thought and lucid arrangement. Of the younger theological professors of the University of Athens, one, Dr. Nicholas Damala, has begun a very thorough work on the literature of the Greek Church relative to the New Testament; while another, Dr. Anastasius D. Kyriakos, has published a very valuable compendium of Church history. A work on the Church law of the Church of Greece has been published by John Papalukas Eutaxias. Another work by a Greek theologian, the first complete edition of the Epistles of Clement of Rome by Dr. Philotheus Bryennius, now Metropolitan of Serres, (in Macedonia,) made last year a sensation in the theological circles of all Christian countries, and has already been noticed in the Methodist Quarterly Review.