ART. VII.-SYNOPSIS OF THE QUARTERLIES AND OTHERS OF THE HIGHER PERIODICALS.

American Quarterly Reviews.

LUTHERAN QUARTERLY, July, 1879. (Gettysburg.)-1. Relation of Children to the Church; by M. Valentine, D.D. 2. The Messianic Idea in Pre-Christian Apocalyptic Literature; by Rev. George H. Schodde, A.M., Ph.D. 3. The Chinese Problem, or, Agnosticism Worked Out; by C. A. Stork, D.D. 4. Regeneration by Baptism; by Rev. Prof. E. F. Giese. 5. The Ritual of the Lord's Supper; from the German. 6. Sketch of Muhlenberg Mission, Africa; by Rev. J. A. Clutz, A. M. 7. General Synod.

NEW ENGLANDER, July, 1879. (New Haven.)-1. John Tillotson, Doctor in Divinity, sometime Archbishop of Canterbury; by Rev. Edwin Harwood, D.D. 2. The Independent Church in the Bermuda Islands; by Rev. Pres. Edward D. Neill. 3. Mazzini and the Italian Revolution; by John E. Curren. 4. The Fathers of New England, the Apostolic Church Order, the Inheritance of their Sons; by Rev. Daniel P. Noyes, D.D. 5. The Desirableness of Preaching the Gospel rather than the Law in Times of the Failure of Public Integrity; by Prof. J. M. Hoppin. 6. The Theology of Herodotus; by Rev. Rufus B. Richardson. 7. The Nature and Progress of True Socialism; by Prof. J. B. Clark. September, 1879.-1. Shall the Metric System be made Compulsory? by Henry T. Blake. 2. The Unrest of the Age as Seen in its Literature; by Louis J. Swinburne. 3. Dr. Millingen's Reminiscences of Lord Byron in Greece; by Prof. A. V. Millingen. 4. The Formal and the Vital in the Bible; by Rev. I. E. Dwinell. 5. Final Purpose in Nature; by Rev. George T. Ladd. 6. Concern. ing a Recent Chapter of Ecclesiastical History; by Rev. Leonard Bacon, D.D. QUARTERLY REVIEW OF THE METHODIST EPISCOPAL CHURCH, SOUTH, July, 1879. (Nashville, Tenn.)-1. Shakspeare's Hamlet: A Study in Intellectual Philosophy; by A. A. Lipscomb, Ď.D., LL.D. 2. Individuality of Character; by C. G. Andrews, D.D. 3. Modern Teleology; by Prof. J. W. Glenn, A.M. 4. Pauline Christianity; by C. W. Miller, D.D. 5. Recent German Pessimism; by Prof. J. P. Lacroix, A.M. 6. The Duties of Higher Races to Themselves; by Rev. B. W. Bond. 7. Mrs. Cross and Her Writings; by Mrs. M. Martin. 8. The Methodist Church of Canada; by Rev. E. Barrass, A.M. 9. The Baptisms of the Spirit; by J. O. A. Clark, D.D., LL.D. 10. German Socialism, Atheistic and Catholic; by J. C. Hinton, A.M.

UNIVERSALIST QUARTERLY, July, 1879. (Boston.)-1. The Ethics of Universalism; by Rev. S. S. Hebberd. 2. Comparative Value of the Study of Mind and Nature; by S. L. Powers. 3. The Persian, Jewish, and Christian Resurrections; by Rev. A. G. Laurie. 4. The Realistic Features of the Bible; Professor J. S. Lee. 5. A Personal Devil-Does He Exist? by Rev. George Hill. tion and Conscience; by Rev. T. S. Lathrop. 7. Universalism in Halifax; by Rev. Costello Weston.

6. Evolu

NORTH AMERICAN REVIEW, July, 1879. (New York.)-1. Our Success at Paris in 1878; by Richard C. M'Cormick. 2. The Revolution in Russia; by A Russian Nihilist. 3. The Public Schools of England. Part II; by Thomas Hughes. 4. The True Story of the Wallowa Campaign; by Gen. O. O. Howard. 5. The Psychology of Spiritism; by G. M. Beard. 6. The Education of Freedmen. Part II: by Harriet B. Stowe. 7. Recent Essays; by T. W. Higginson. NORTH AMERICAN REVIEW, August, 1879.

Since its new departure the NORTH AMERICAN REVIEW has called into its service a goodly number of the best intellects of the day in both England and America. It has filled a new position admirably by opening its pages to the expression

of a variety of opposing opinions. It thus furnishes an arena on which the great questions of the hour are discussed by our master minds. The Editor disavows responsibility for the varied views presented by his contributors, and acts with admirable skill as presiding officer over the scene of debate. In criticising, it may be sharply, the part played by one performer, we are, of course, in no way assailing the Review itself, or depreciating the ability of its manager.

In the number for August, 1879, our exceptions are taken to the indiscriminate eulogy on William Lloyd Garrison by Wendell Phillips. We wish not to detract a hair from Mr. Garrison's real merits. He had the courage of a hero and the faithfulness to his convictions of a martyr. He and his associates were efficient awakeners of the public mind to a topic of vital moral and political importance. But he was not qualified for a leader, and by his unfitness for that post the great body of true antislavery men in Church, in State, in private life, stood apart from him. His rhetoric in his younger days was coarse and blatant. His invectives against some of the best men of his day were purely ugly and malignant. Not to concur and co-operate with him and his little coterie was to be pro-slavery, and to be pro-slavery was to be all sorts of a rascal. In his "Liberator," as a small specimen, he once charged a professor in the Wesleyan University with an intention to procure the assassin-. ation of George Thompson, the English lecturer. Mr. Phillips defends his antics and frantics by pronouncing them the necessary faults of a great reformer. Well, Wesley was a great reformer, yet had no such faults. And certainly those faults of Garrison must be taken into account in a true summation of Garrison's character, and they greatly qualify Phillips' overdrawn eulogy. Those faults furnished the reason and the justification for thousands of true antislavery men from accepting such a character for a leader, or consenting to affiliation with his co-operators.

Mr. Phillips ratifies the statement that "Garrison made Lincoln possible." Indeed! We suppose that Mr. Phillips cherishes the ocular illusion that Mr. Garrison and his aids really overthrew slavery. There are many who imagine that he at least inaugurated a successful reform. The real truth is, the Garrisonian spirit maddened the South and hastened the war. When the FOURTH SERIES, VOI, XXXL-49

war pressed hard emancipation was proclaimed; and the man who abolished slavery was no abolitionist, would have snubbed Mr. Garrison through his whole career, and was to the last an unchanging colonizationist. The possibility or probability of a Lincoln and a war emancipation did not depend upon Mr. Garrison. The elements of a sectional conflict existed without his hastening hand; and whenever that took place, emancipation would have followed. When in earlier days South Carolina verged toward treason there was an Andrew Jackson; and had the South followed lead and risen in rebellion, a war emancipation by the unshrinking hand of Old Hickory would have rendered both Garrison and Lincoln impossible. But nullification backed down; Calhoun went unhung; the war was left to a later day, and emancipation to a feebler hand.

There seems to be a new enthusiasmn in the hearts of a certain class of thinkers, on occasion of Mr. Garrison's death, to make him a blacking-swab to spread a deep and general nigritude over the Christian Churches of our country. That class includes as leaders Mr. Phillips, Oliver Johnson, and George William Curtis. We scarce know how to designate this class inoffensively; we may not call them, ambiguous as is their position, semi-infidels, semi-Christians, or rationalists. But as most of them are believers in God, and profess a very super-Christian philanthropy, which they freely show off in disparaging contrast with the short-comings of the Christian Churches, we will style them, euphoniously, theophilanthropists.

We esteem Mr. Curtis, of the Weekly Harper, to be a rare model of a secular and political editor. There is, perhaps, not one in the whole profession who more unites an inflexible maintenance of the high standard of right with a true unvarying spontaneous courtesy. We think that the anost enviable point of his life was the hour when he stood the torrent of obloquy poured upon him from the mouth of the haughty political machinist of New York; an hour in which he bore vicariously the blows which we and every advocate of a purer style of politics bore in his person. But we do not admire his share in using Garrison as a standing obloquy upon the Churches who did not affiliate with him. He discusses the insult offered by Wendell Phillips to an orthodox Church lent to him for the purpose of honoring the departed hero in the following words:

"The passage to which we refer, as illustrating the uncompromising quality of the Garrisonian spirit, is that in which Mr. Phillips speaks of the church in which the services were held. It had been kindly granted by the society, whose courtesy was fitly acknowledged by Mr. May, and that consideration under the circumstances would have restrained an ordinary orator. But Mr. Phillips was there to tell the truth of his friend, who never hesitated to tell the whole truth plainly, and he said, quietly and simply, when speaking of the hostility of the Church to the antislavery movement: 'The very pulpit where I stand saw this apostle of liberty and justice sore beset, always in great need, and often in deadly peril; yet it never gave him one word of approval or sympathy.' It seemed uncourteous; but if the Abolition leaders had stayed to be polite, their work would have been undone."

Now, granting to the courteous Editor, for the moment, that a reform mission discharged Mr. Garrison from the obligations of courtesy during the heat of the battle, it does not give such discharge to Mr. Phillips after the battle is over. And should not the Editor be a little more cautious lest such a discharge by him given may conduce to let loose the rabid tongues of a countless brood of wild-cat reformers,

Who, fire in each eye, and paper in each band,

May rave, denounce, and madden through the land.

Are we to understand that when a theophilanthropic orator or preacher comes into an orthodox church there is an antithesis between truth and politeness in which the latter is to be discarded? The real philanthropy of our theophilanthropic friends is generally, we believe, of a refined and sentimental species. It does not, like common-place Church benevolence, condescend to the vulgarity of mere money and labor. It soars loftily above the pocket. It patronizes cigars far more liberally than it does church building. For missions, costing the Church its millions, they have a philosophic dubitation that saves expense. As to the routine drudgery of Sunday-schools and church-going, with the tedium of listening to prayers and sermons-for all this accumulation of dull details they have a distant left-handed respect. When the impulse seizes them to so far imitate the orthodox as to hold a convention, they can go and borrow a church for the purpose. And if they have a

lofty philanthropist deceased among them, whose extravaganzas had induced the Church to stand aloof from him, what a long-drawn jubilant peal they can evolve, displaying their own heroic philanthropy over a base and time-serving Church. And when they beg and obtain an orthodox church to celebrate the praises of their departed saint, it is just the heroic thing to give said Church a slap in the face for not having duly appreciated his saintship. For said orator is a "reformer;" and your true "reformer" is not bound to be "polite." The moral whereof seems to be that orthodox Churches might as well be chary how they donate their churches to our "liberal" friends, whose liberality liberally borrows the churches of others, but is too economical to build its own.

PRINCETON REVIEW, September, 1879. (New York)-1. Progress of Christianity in the United States; by Philip Schaff, D.D., LL.D. 2. The Philosophic Movement in Italy; by Professor Luigi Ferri, Ph.D. 3. Painting in its Historic Relations: by Professor Henry Coppée, LL.D. 4. Religion and Mortality; by Rev. Henry N. Day, D.D. 5. The Problem of the Human Will; by Professor Henry Calderwood, LL.D. 6. The Laws of War in their Bearing on Peace; by Sheldon Amos, LL.D. 7. Secularized Education; by President Robert L. Dabney. 8. Virgil as a Precursor of Christianity; by Principal Shairp, D.C.L.

The leading Article in this number of the Princeton Review is Dr. Schaff's view of the progress of Christianity among us. From this we give the following very suggestive statistical Table of the Comparative Growth of Churches from 1776 to 1876:

*The Regular or Calvinistic Baptists had in 1790 about 200 ministers and 300 congregations. ↑ Estimated. The Protestant Episcopal Church had no regular statistical tables before 1832. The first R. C. Bishop, Carroll, of Maryland, was consecrated in 1790; In 1808 there were 80 Roman Cath. churches; in 1880, 230; in 1840, 450; in 1850, 1,073; in 1860, 2,385; in 1870, 8,995.