stem of the Semitic
Languages_; _Book of Job_; _Essays on Morals and Criticism_; _Solomon's
Song_.

[114] _Miscellanies._

[115] _Life of Jesus._ American Edition.

[116] McClintock, Letter of March, 1864, in _New York Methodist_.

CHAPTER XVII.

FRANCE CONTINUED: EVANGELICAL THEOLOGY OPPOSING RATIONALISM.

The influences operating against the integrity and progress of the
Protestant church of France are opposed by vigorous agencies. From the
clergy and laity men of eminent endowments have arisen who, in
ecclesiastical councils, and through the press, have defended
evangelical Christianity with a spirit worthy of their Huguenot
ancestors. Their task has been herculean. At every point of the horizon
infidelity has appeared, and sought to gain a hearing in Paris. Romanism
has crippled the advance of truth among the masses. The priesthood enjoy
the favor of the government. But the faithful and learned adherents to
orthodoxy in all parts of the empire are able to cope with their
antagonists. Inspired by such men as Vinet and Monod, they do not stand
merely on the defensive, but are constantly aggressive.

Foremost of the modern reformers of France stands the name of M. Edmond
de Pressense. He is a vigorous writer, takes an active part in public
religious movements, and edits the _Revue Chretienne_, a theological
monthly, which, in both the ability and orthodoxy exhibited in its
contents, has no superior in the world. Through this medium M. de
Pressense is able to keep up a constant attack upon his adversaries, and
to discover all their subterfuges as fast as they may appear. We do not
look to this theologian for a system, because he publishes his views
mostly as replies to the assaults of Rationalism. Yet, by an analysis of
his writings, we shall find him entertaining such opinions as do equal
honor to his devout spirit and gigantic intellect.

M. de Pressense believes that it is the duty of the Church not to create
a moderate Rationalism to take the place of the bolder system, but to
engage anew in a vigorous warfare against a school that would contest
the divine basis on which Christianity rests. Such, he holds, is the
task of the Christian philosophy of the present day. Evangelical
Protestantism is everywhere manifesting a necessity of reorganization.
And it has need to do so. The Church of the present day is engaged in an
inner crisis, which, in one respect, is legitimate; for it has the great
burden o