had been asked, prior to the debates which immediately preceded the Vatican Council, who was the leading theologian of his communion on the continent of Europe, he would most likely have given the name of Döllinger. This would have been the unanimous verdict of Protestant scholars. Only one of the Roman Catholic theologians, whose reputation extended beyond the limits of their own church, could be said to stand on a level with him. John Henry Newman has no equal in a fascinating subtlety of intellect and a magical charm of style. A speculative vein, kept within due limits, colors all his writings, and enables him to impart an ideal quality to the system of faith of which he is so engaging an expounder. In patristic learning, at least in Greek theology, Newman does not fall behind Döllinger. But Döllinger's erudition in church history is of vast compass. He has brought to his studies the indefatigable spirit of research which is characteristic of the German historical school. The entire medieval system of church doctrine and institutions is familiar to him. The extensive range which his studies have taken is illustrated in his work, "Judenthum und Heidenthum,"-translated under the title of "The Jew and the Gentile,"-in which is presented a full, yet concise, description of ancient religion, philosophy, moral and social habits. It was intended as a vestibule to a larger structure-an introduction to a full history of Christianity and the Church. But Döllinger has been too busy a man-or, rather, his hands have been too full of diverse employments, relating as well to politics and ecclesiastical affairs as to theological science-to permit the completion of the large tasks which he has set for himself. He finished but two volumes of his "Handbuch der Kirchengeschichte," a work projected on an extensive scale. Another work, the "Lehrbuch der Kirchengeschichte," likewise remains incomplete. The English reader will, perhaps, derive the best conception of his qualities as a historian, and of the type of Catholicism which he espoused during the main part of his life, and which he has by no means abandoned, from his "First Age of Christianity," which is accessible in a good translation. Döllinger differs from Newman in having been specially interested, throughout his career, in the relations of church and state, and in all the problems which fall under the consideration of an ecclesiastical statesman. Far from being a recluse, or a mere scholar, he has been largely concerned in the management of ecclesiastical affairs in Bavaria, and has stood, at various times, in close connection with the government of that kingdom. His genius is practical. It is this combination of ample and accurate learning, with a talent for affairs, a clear-headed, resolute administrative power, which has given to Döllinger his peculiar influence. He may be contrasted with another highly gifted man, his early friend and associate, Möhler, the author of a famous polemical book called, in the English translation, "Symbolism,"-" Symbolics," it should be,—a work which awakened a great deal of controversy and produced an extraordinary impression. Möhler had more of the distinctive characteristics of Newman. He had a keenness of intellect, a delicacy of discrimination, a spiritual temper, united with a vast range of acquisition, especially in patristic theology. He understood the Evangelical, or Protestant, movement far better-it might be said that he sympathized with important elements in it far more-than had ever been true before of champions of the Roman Catholic faith. In the hands of such men as Möhler and Döllinger, the great debate was taken up to a higher plane. Möhler made concessions which created anxiety among the adherents of the stricter school in his own church, whose confidence he never fully enjoyed, notwithstanding the personal esteem, or even pride, with which they may have often regarded him. It is plain that these eminent Catholic theologians of the German school have experienced an influence-in fact, an invincible influence-from Protestant Germany, from its great leaders, past and present, and from the scientific, religious, and literary activity which, even when it is not the direct or indirect result of the Reformation, has caught something of its spirit. The demand for more accurate and conscientious scholarship, the disposition to engage in the living controversies of the day, relating to the philosophy of religion and the origin of Christianity, the unwillingness to regard Thomas Aquinas as having exhausted the possibilities of theological science-these and kindred tendencies are marked in the German school, in contrast with what has been usual within the bounds of the Roman obedience. No one conversant with that school could avoid seeing that there was a threatened rupture with medievalism. Those who have read Dr. Newman's "Essay on Development," and his later writings, know on how different grounds he bases the legiti- | of opposition. In 1861, he drew suspicion one The progress of Ultramontanism could not fail to develop, in the more moderate and liberal school of theologians which had arisen in Germany, an increasing opposition. Professor Friedrich, a theological ally of Döllinger, in his "History of the Vatican Council," of which the first volume appeared in 1877, has delineated the anti-Gallican movement which arose in France under the auspices of Count de Maistre, and such leaders as Lamennais, and of a corresponding movement for the promotion of papal authority, which spread more and more in Germany. He has described, also, from the point of view of a strenuous adversary, the ascendency obtained by the Jesuit order in the councils of Pius IX. In 1846-48, Döllinger published a copious work, in three volumes, on the Reformation, in which the most vulnerable aspects of early Protestantism, as regards the personal action of its leaders, their doctrinal utterances, and the consequences of the changes effected by them, are effectively exhibited, in connection with extended citations from their writings. This, he has since said, was 66 a one-sided work." It proved, however, if proof were required, that he was not ignorant, as too many polemics in his church have been, of the writ-"If," says the preface of this remarkable ings of the men whom they have made it their business to decry. As the designs of the Ultramontanists became more manifest, Döllinger assumed a more definite attitude volume, "the primacy is on the one hand a source of strength to the Catholic Church, yet, on the other hand, it cannot be denied that, when one looks at it from the point of view of the ancient church-from the Apos- | first named, if they have any, being left un tolic age to about 845-the papacy, such as it has become, presents the appearance of a disfiguring, sickly, and choking excrescence on the organization of the church, hindering and decomposing the action of its vital powers, and bringing manifold diseases in its train." On another occasion, later, Döllinger said, in plain words, that the papacy is a goître on the neck of the church. "Janus" is utterly unsparing in its exposure of the medieval forgeries which helped on the popes in their struggle for universal monarchy, and in bringing out the errors and contradictions into which they have fallen, which render the assertion of their doctrinal infallibility impossible to be credited save by the ignorant and superstitious. When the Vatican Council, in the face of the earnest opposition of many enlightened men, including so great names as Dupanloup and Newman, proceeded to formulate the definition which they dreaded, most of the dissentients silently or openly acquiesced. Even Bishop Hefele, who, at the time when the council was held, published his pamphlet proving that Pope Honorius had taught a doctrine which other popes and councils had declared to be heresy, swallowed the bitter draught. This Döllinger declined to do. In consequence of this refusal, he was excommunicated by the archbishop. From this time, he became the life and soul of the Old Catholic movement. He was made Rector Magnificus of the University of Munich. This distinction as a teacher and writer, his intimate relations to the Bavarian government, and the weight of his character, conspired to make him the virtual head of the Separatists in Germany, who, with their coadjutors elsewhere, set about the organization of a church that should be neither Protestant nor Papal, but stand midway between the two systems. Of the possibility of such an institution, an example was furnished in the actual existence of the Church of the East. It was Döllinger who presided at the Conference at Bonn, in 1874, when the Old Catholics, together with representatives of the Greek and of the Anglican Episcopal Church, formed a creed, consisting of thirteen theses, as the basis of union or intercommunion between these several churches. It was agreed that the apocryphal books of the Old Testament "are not of the same canonicity" as the books embraced in the Hebrew canon; the authority of the books defined. The authority given to the Vulgate, as the umpire in controversies, in the creed of Trent, was virtually denied. The reading of the Scriptures in the vulgar tongue was insisted on, and services in general, in the vulgar tongue, were approved. On justification and the number of the sacraments, articles were made, which, though not free from ambiguity, would be accepted by most Protestants. The Bible was asserted to be the primary rule of faith; but tradition, derived from the consensus of the churches standing in historic unity with the primitive church, or deduced "from the written documents of all centuries," was declared to be an "authoritative source of teaching." The dogma of the Immaculate Conception was denied; the practice of confession before a priest or the congregation, when voluntary and freed from abuses, was sanctioned; indulgences were affirmed to be limited to penalties actually imposed by the Church; "the calling of a richer outpouring of grace on the departed" was also approved; and the eucharist was denied to be a propitiatory sacrifice, but said to be a memorial of the sacrifice of Christ, and a representation on earth and a 66 making present "—for so the German word should be rendered-of the oblation of Christ, which He continually presents for us in heaven. It is affirmed to be, in a sense not further explained, “a receiving the body and blood of Christ." Dr. Döllinger acknowledged the validity of the orders of the English Church. This the Greek members excused themselves from doing without further investigation. The Greek Church, in reference to the obsequious addresses of the Anglicans, has shown herself a courteous but, at the same time, a very coy maiden. The creed of Bonn contains comparatively little to which a sincere Protestant need take exception. It is certainly a long step for disciples of the Roman Church to make in the direction of reunion with Protestant churches. At a second conference, in 1875, an agreement, in substantial accordance with the Greek view, was framed on the doctrine of the Procession of the Spirit, and of the right form of the Nicene creed,—an ancient topic of discussion between the Greek and Latin churches. The Old Catholic movement cannot be said to have prospered much. It did not spring from the hearts of the people, who care little for the distinctions, however important they may be, on which the protest of Döllinger and his supporters was founded. ents. Unpalatable as its recently proclaimed dogmas are to a multitude, few are prepared to break the bond that unites them to the chair of St. Peter. As far as leaders are concerned, the Old Catholics were well provided. But the common people in Roman Catholic countries have neither the intelligence nor the courage which are requisite to move them to declare their independence of the ecclesiastical superiors to whom they have been wont to look up. It was undertaken by scholars and theolo- | which the Roman Church has on its adhergians, in coöperation with statesmen who found the new organization of use to them in dealing with politico-ecclesiastical problems connected with the position and claims of the Roman hierarchy. It is one of those half-and-half enterprises which usually fail to strike a deep root. Luther laid the ax at the root of the tree. He denied the Romish doctrine of a priesthood having in its hands the sacraments and other means of grace, keeping the door of access to its own ranks, and governing the laity by a divine commission. This is a clear, intelligible position. Everybody could understand it. The cause of the Reformation depended on no tenuous discriminations. The moderate success of the Old Catholic movement shows the tenacity of the hold They feel safer to walk in the accustomed road of obedience to the Pope. The dissent and open resistance of so eminent a man as Döllinger, strongly as it may affect a select class of minds, has but little permanent influence on the mass of the people. DECORATION IN THE SEVENTH REGIMENT ARMORY. Ir need be considered no disparagement to the decoration of the Veterans' Room and Library of the Seventh Regiment Armory to say that no part of it is so interesting as what might be called "the circumstances of its authorship." It is the work of the "Associated Artists," and, being the first of their performances on a large scale, it is noteworthy as an illustration of the value and practicability of the scheme in accordance with which their work is designed to be done. This, it must be admitted, appears at first thought a scheme little short of ideal perfection. Nothing is better established than the wisdom of the principle of the division of labor in all material activities And if wise in other departments of effort, why not in art? This, at all events, is the question Mr. Tiffany answered affirmatively some time ago by organizing the "Associated Artists." In general intention the notion of the coöperation of artists in monumental works is probably as old as monumental art itself, but the originality of Mr. Tiffany's plan resides in the degree to which the notion is carried; in a division of individual effort practically indefinite, the idea of the "Associated Artists" is, perhaps, a complete innovation. If, that is to say, you have a room to decorate, you first prepare a general sketch of your own, its diversity being dependent upon your imaginativeness, and its unity upon the strength of your individuality. The more numerous the details, the more field for the exercise of associated talent, and the more nearly your own efforts can be restricted to the mere work of harmonizing, without thereby losing general character, the better. For it is to be borne in mind that there is no question of artist and artisans, or even of designer and assistants, but of coöperating associates, each doing the detail he has proved himself most competent to deal with. Here, for example, Mr. Tiffany has conceived the general character and scope of the decoration. It includes architectural arrangements, a balcony, a fire-place, lattices, wainscoting, wood-carving, and so on, which he thereupon assigns to Mr. Stanford White, not only an accomplished architect, but an artist of known originality and taste; a frieze picturing the different stages of human warfare, for which Mr. Millet and Mr. Yewell are able to furnish the archæological erudition; various oriental details and delicate color-harmonies, upon which Mr. Colman is a recognized authority; embroidered stuffs, which could be intrusted to no better hands than those of Mrs. C. Wheeler; and stained glass, to which Mr. Tiffany himself has paid especial attention. It is obvious that it must have taxed Mr. Tiffany's invention to provide an appropriate field for the exercise of such various talent, and one may also suppose |