Another characteristic article for this Review is that concerning the true meaning of the Greek words, aρTоç ¿movσios, used in the Lord's Prayer for our ordinary expression of "daily bread." Nearly fifty years ago an article in this same journal by a German theologian spoke of the many heroes of philological and theological learning who have written largely regarding the true conception of this word. And from that time to this it seems that discussion and controversy have not been able to settle and absolutely fix its true definition. This is the author's apology for venturing on another effort to find out the exact meaning of that one word. To do this he enters the etymological field and marshals up a number of words which may or may not have had an influence on the true significance of the one now used in the Greek text of the Lord's Prayer.

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We cannot undertake to follow the author in this intricate and learned excursus, but will simply say that the trouble of German theologians seems to be the uncertainty as to whether the expression "daily bread" means simply the food of the current day or the food that we need day by day. The author contends that the term at present used in the Greek indicates the bread required for the day on which the prayer is uttered, and maintains also that this expression is more in harmony with the Lord's Prayer as our daily morning prayer than any other. And he goes on to say: "One could, indeed, pray for the daily needed food and that for the future, but if we pray the bread for the present commencing day we are thereby admonished that to-morrow we must again offer the same prayer, confining that to the new day." The author has no sympathy with the explanation of some theologians, that this " daily bread" refers to spiritual food, and declares this to be a monstrous perversion of language. He insists that the petition is made absolutely for, and in regard to, bodily nourishment, is thereby strengthened in his conception of the true mea aning of the word "daily." The author also appeals to Luther's translation, which indicates simply the bread required for the current day, and cannot be understood as extending beyond that, and suggests the probability that the use of the word in question indicates that our Saviour pronounced this the early morning.

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French Reviews.

REVUE CHRETIENNE, (Christian Review,) May, 1884.-1. ASTIE, The Fear of the Protestant Principle in the Ranks of French Protestantism. 2. E. W., A Psychological Critic. 3. SABATIER, M. Pasteur. 4. E. DE PRESSENSE, Review of the Month.

June, 1884. 1. FALLOT. The Piety which Protests 2. BRIDEL, Determinism and the Religion of the Present Epoch. 3. ***, A Visit to Maennedorf. 4. PRADEZ, Tear and Dew-a Poem. 5. GUERLE, Necrology. Review of the Month. July, 1884-1. ST. ANDRE, The Conquest of Africa. 2. CLOTILDE REY, Some of the Pictures of the Last Salon. 3. STAPIER, Theological Chronicles. 4. Bibliographical Bulletin. Monthly Review by E. DE PRESSENSE.

The present numbers of the Revue are more than ordinarily marked for their special attention to popular and practical subjects. The hero of the hour among the French scientific experimenters is M. Pasteur, to whom Sabatier, in the May number, pays a very flattering tribute. The life of the great scientist has just been given to the world in a small volume, entitled "History of a Learned Man by an Ignorant One." The author is not named, but the attribute which he so modestly assumes indicates him to be the son-in-law, companion, and assistant of the distinguished savant. Thus the complete familiarity between the author and his subject enables the former to be a perfect mouth-piece for the latter, and to present him to the world just as he is, and acts, and thinks.

One day at the Academy of Sciences, one of Pasteur's colleagues, while hearing him explain the mode of some of his marvelous discoveries, involuntarily exclaimed: "That is a romance; it is too beautiful to be true!" Experience has since converted,the skeptic, and has proved that in the line of wonders the science of to-day is more fertile than imagination; and Pasteur, after a long line of struggles and trials, has come out quite triumphant in developing a new order of existences hitherto unsuspected by the world. He commenced his peculiar line of experiments in the matter of decomposition and fermentation, and as the result of a series of simple and exact experiments he perceived in each fermentation the existence and action of vegetations, or microscopic beings, that accomplish this transformation. But these infinitely little existences are a mystery. Whence do they come? Are they formed of themselves, or do they proceed from germs? And thus Pasteur found himself face to face with the problem of spontaneous

generations. While absorbed with these studies the first chemist of France begged him to examine the disease of the silk-worms. This he did with so much success that silk growers are now able by means of the microscope to separate the diseased eggs from the healthy, and thus to cultivate only what is valuable. His next experiments were on the blood of diseased animals, and in these he ultimately found that the principle of the virus is an animalcule, which he denominates a microbe. He again finds out an antidote to this virus, and with it inoculates the infected animals. Thus by vaccine matter Pasteur becomes master of most of the diseases that are the enemy of the stock-raiser; and it is said that to-day, in France, more than 400,000 head of cattle are inoculated. For a long time surrounding European nations were incredulous as to his discoveries, but Huxley finally declared that their value to France would alone suffice to pay the five milliards of war indemnity to Germany.

Since that time Pasteur has extended his investigations to epidemic diseases of the human system, and the most incredulous have been obliged to yield to the evidence of facts. The savant is now pursuing his studies, making the yellow fever, the cholera, and hydrophobia the special subjects of his investigation. His very last triumph was a victory over the latter disease, for he is now inoculating members of the canine race with an antidote to their most terrible disease, and he seems confident of success. Sabatier, the author of this article, while treating it historically and scientifically, has, nevertheless, uppermost in his mind the very interesting fact to a Christian man that this great savant is not a materialist, and this is his very logical reason for treating at large a subject that at first sight may not seem to be at home in the pages of a religious magazine. But Pasteur was recently honored with an election to the most distinguished literary body of France, namely, the French Academy, and on the occasion of his induction to that body he made a most magnificent profession of spiritual and religious faith-virtually asking the question why genuine science should not be religious. The microscope of Pasteur has revealed to us the unknown world of the infinitely small, as the telescope and astronomical calculations have revealed to us the world of the infinitely great. And as Pasteur has pro

ceeded from triumph to triumph with his microscope, guided by an almost inspired genius, he has seen more and more of a divine Creator whose all-pervading power reaches a depth of littleness incomprehensible to man. The Christian world in France finds with him strong support, for which it fully

honors him.

The Monthly Review of the July number indicates that its author accepts with great satisfaction the recent action of the Senate on the new law of divorce, recently passed by both sections of the parliamentary body. One very offensive article in the civil code of France was that declaring that the husband might commit adultery with impunity. When the new law was first presented to the Senate for discussion, an attempt was made to have this disgraceful clause crased, but it was retained, after a bitter discussion, by quite a large majority. When the law came up for a second reading, Pressensé again offered an amendment abolishing this clause, which was strongly supported by other senators, to whom the idea that there should be a morality of one sex different from that of the other was quite revolting, although the sentiment of it seemed deeply inrooted in French manners. The partisans for the immunity of the stronger sex showed great irritation in the course of the discussion, and were strongly supported by the loose and immoral press. But the result was on the side of justice.

The semi-official synod of the "Reformed Church" of France recently held its annual convocation at Nantes. More than four hundred churches were regularly represented. A very excellent spirit, one of large piety and good accord, reigned during the entire session; a very pleasant feature of which was the fact that the "free Churches" of France, Switzerland, England, and America were also represented by delegates, who came with generous sympathies and kind words, and were warmly welcomed. This semi-official synod is called so because it is a voluntary combination of the orthodox portion of the "Reformed Church," and therefore its acts are binding only on those who choose to become members of that body. As this synod grows in importance and numbers it feels more and more the need of a complete independence from the State. But this can be gained only at the risk of losing its portion of the annual appropriations. To supplement these, eighty

thousand francs were collected last year for the cause of education and for subventions to those whom the State too meagerly pays. There was a growing disposition among the members of the body to train their churches as rapidly as possible to the point of effecting a deliverance from the State by raising their own funds and paying their own way in independence.

ART. XI.-FOREIGN RELIGIOUS INTELLIGENCE.

THE EVANGELICAL ASSOCIATION OF FRANCE. THIS now famous association for the spread of French Protestantism. held its recent annual meeting in Marseilles; and the contrast between its early beginnings and its present stature and vigor is very gratifying. In the year 1833, when there seemed to be a religious awakening and inquiry after the true faith, an anonymous letter in the "Archives du Christianisme" brought together a few believing men who founded an association whose object was declared to be the spread of the Gospel in France. And this young society found unexpected sympathy and coworkers, not only in France, but also in foreign lands, such as Switzerland, England, Ireland, and America. Branch associations soon sprang up in other French cities, and Protestants, of whose existence men had no suspicion, were discovered by the messengers of this body, and frequently entire families and groups were discovered through the pastoral work and again united to the Protestant Church, and conversions from the Catholic Church also gave testimony that the power and blessing of God were with this people.

But these joyful results were not without antagonism and trouble, which, however, became, in the hands of God, the means of a deeper experience. The French Protestants were poor, and their needs were beyond their means. A deficit occurred from year to year which has followed them down to the present day, but in their darkest hour Providence has ever been to them both silver and gold. What was more unfortunate for them was the persecution from the state authorities. The principle of religious liberty was acknowledged in theory, but in practice was withheld from this very small Protestant minority. Their meetings were forbidden or violently dissolved, their itinerant evangelists and colporteurs were punished with fine and imprisonment, and every pressure and inducement was brought to bear in order to force back their converts into the Catholic Church. These vexatious and unlawful proceedings were continued under the régime of the third Napoleon, under whom the friendship of the Catholic clergy was the sine qua non for political preferment. In spite of all this the development of the association was rapid and healthy; the first three years its income arose