John Deere Mini Excavator 75G Repair Technical Manual & Parts Catalog(2019)

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John Deere Mini Excavator 75G Repair Technical Manual & Parts Catalog(2019)

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the emperor, Francis Joseph, on ratifying the agreement, was
solemnly crowned King of Hungary. The hated patent had
been shortly before revoked by an imperial edict, with the
direction to order church matters in a constitutional way. After
a complete reconciliation, at a General Protestant Convention
in December, 1867, with the Patent congregations, hitherto
denounced as unpatriotic, it was concluded that to the state
belonged only a right of protection and oversight of the
church, which is autonomous in all its internal affairs, but to
all confessions perfect freedom in law, and that there should
be not a separate religious legislation for each, but a common
one for all confessions. A committee first appointed in 1873
for this purpose, with the motto, “A Free Church in a Free
State,” constituted, and then adjourned ad kalendas Græcas.
 § 199. Switzerland.

The Catholic church of Switzerland, after long continued

troubles, obtained again a regular hierarchical organization
in 1828. Since that time the Jesuits settled there in crowds,
and assumed to themselves in most of the Catholic cantons
the whole direction of church and schools. The unfortunate
issue of the cantonal war of 1847 led indeed to their
banishment by law, but, favoured by the bishops, they knew
how still to re-enter by back doors and secretly to regain
their earlier influence. The city of Calvin was the centre of
their plots, not only for Switzerland, but also for all Cisalpine
Europe, until at last the overstrained bow broke, and the
Swiss governments became the most decided and
uncompromising opponents of the ultramontane claims.
In 1873 the papal nuncio, in consequence of a papal
encyclical insulting the government, was banished.―In
Protestant Switzerland, besides the destructive influence of
the Illumination, antagonistic to the church, and radical
liberalism, there appeared a soil receptive of pietism,
separatism, and fanaticism, whose first cultivation has been
ascribed to Madame Krüdener (§ 176, 2). In the Protestant
church of German Switzerland the religious and theological
developments stood regularly in lively connexion with similar
movements in Germany, while those in the French cantons
received their impulse and support from France and England.
From France, to which they were allied by a common
language, they learned the unbelief of the encyclopædists
(§ 165, 14), while travelling Englishmen and those residing in
the country for a longer period introduced the fervour and
superstition of Methodism and other sects.
§ 199.1. The Catholic Church in Switzerland
till 1870.―The ecclesiastical superintendence of Catholic
Switzerland was previously subject to the neighbouring
foreign bishoprics. But for immediate preservation of its
interests the curia had appointed a nunciature at Lucerne
in 1588. When now, in 1814, the liberal Wessenberg
(§ 187, 3), already long suspected of heresy, was called as
coadjutor to Constance, the nuncio manœuvred with the
Catholic confederates till these petitioned the pope for the
establishment of an independent and national bishopric. But
when each of the cantons interested claimed to be made the
episcopal residence negotiations were at last suspended, and
in 1828 six small bishoprics were erected under immediate
control of Rome. At the end of 1833 the diocesan
representatives of Basel and St. Gall assembled in Baden to
consult about the restoration of a national Swiss Metropolitan
Union and a common state church constitution for securing
church and state against the encroachments of the Romish
hierarchy. But Gregory XIV. condemned the articles of
conference here agreed upon, which would have given to
Switzerland only what other states had long possessed, as
false, audacious, and erroneous, destructive of the church,
heretical, and schismatic, and among the Catholic people a
revolt was stirred up by ultramontane fanaticism, under the
influence of which the whole action was soon frustrated. On
the occasion of a revision of the constitution of the canton of
Aargau, a revolt, led by the cloisters, broke out in 1841. But
the rebels were defeated, and the grand council resolved
upon the closing of all cloisters, eight in number. Complaint
made against this at the diet was regarded as satisfied by the
Aargau Agreement of 1843 restoring three nunneries. An
opposition was organized against the revision of the
constitution of Canton Lucerne in 1841. The liberal
government was overthrown, and the new constitution, in
which the state insisted on its placet in ecclesiastical matters
and the granting of cantonal civil rights to those only who
professed attachment to the Roman Catholic church, was
submitted to the pope for approval. At last, in 1844, the
academy of Lucerne was given over to the Jesuits, for which
Joseph Leu, the popular agitator, as member of the grand
council, had wrought unweariedly since 1839. In Canton
Vaud the parties of old or clerical and young Switzerland
contended with one another for the mastery. The latter
suffered an utter defeat in 1844, and the constitution which
was then carried allowed the right of public worship only to
the Catholic church. In consequence of this victory of the
clerical party Catholic Switzerland with Lucerne at its head
became a main centre of ultramontanism and Jesuitism. At
the diet of 1844, indeed, Aargau, supported by numerous
petitions from the people, moved for the banishment of all
Jesuits from all Switzerland, but the majority did not consent.
The Jesuit opponents expelled from Lucerne now organized
twice over a free volunteer corps to overthrow the
ultramontane government and force the expulsion of the
Jesuits, but on both occasions, in 1844 and 1845, it suffered
a sore defeat. In face of the threateningly growing increase of
the excitement, which made them fear a decisive intervention
of the diet, the Catholic cantons formed in 1845 a separate
league (Sonderbund) for the preservation of their faith and
their sovereign rights. This proceeding, irreconcilable with the
Act of Federation, led to a civil war. The members of the
Sonderbund were defeated, the ultramontane governments
had to resign, and the Jesuits departed in 1847. The new
Federal constitution which Switzerland adopted in 1848,
secured unconditional liberty of conscience and equality of all
confessions, and the expulsion of the Jesuits in terms of the
law. But since that time ultramontanism has gained the
supremacy in Catholic Switzerland, and in spite of the existing
law against the Jesuits all the threads of the ultramontane
clerical movements in Switzerland were in the Jesuits’ hands.
These were never more successful than in Canton Geneva,
where the radical democratic agitator Fazy leagued himself
closely with ultramontanism to compass the destruction of the
old Calvinistic aristocracy, and by bringing in large numbers
the lower class Catholics from the neighbouring France and
Savoy he obtained a considerable Catholic majority in the
canton, and in the capital itself made Catholics and
Protestants nearly equal.

§ 199.2. The Geneva Conflict, 1870-1883.―The Catholic

church of Canton Geneva, on the founding of the six Swiss
bishoprics by a papal bull, had been incorporated “for all time
to come,” after the style of the concordat, with the bishopric
of Freiburg-Lausanne. But the government made no objection
when the newly elected priest of Geneva, Mermillod, a Jesuit
of the purest water, assumed the title and rank of an
episcopal vicar-general for the whole canton. But when
in 1864 the pope nominated him bishop of Hebron in partibus
and auxiliary bishop of Geneva, it made a protest.
Nevertheless, when, in the following year, Bishop Marilley of
Freiburg by papal orders transferred to him absolute power
for the canton with personal responsibility, and in 1870
formally renounced all episcopal rights over it, so that the
pope now appointed the auxiliary bishop independent bishop
of Geneva, it was evident a step had been taken that could
not be recalled. The government renewed its protest and
made it more vehement, in consequence of which, in
January, 1873, by a papal brief which was first officially
communicated to the government after it had already been
proclaimed from all Catholic pulpits, Mermillod was appointed
apostolic vicar-general with unlimited authority for Canton
Geneva, and the district was thus practically made a Catholic
mission field. A demand made of him by the state to resign
this office and title and divest himself of every episcopal
function, was answered by the declaration that he would obey
God rather than man. The Bund then expelled him from
Federal territory until he would yield to that demand. From
Ferney, where he settled, he unceasingly stirred up the fire of
opposition among the Genevan clergy and people, but the
government decidedly rejected all protests, and by a popular
vote obtained sanction for a Catholic church law which
restricted the rights of the diocesan bishop who might reside
in Switzerland, but not in Canton Geneva, and without
consent of the government could not appoint there any
episcopal vicar, and transferred the election of priests and
priests’ vicars to the congregations. The next elections
returned Old Catholics, since the Roman Catholic population
did not acknowledge the law condemned by the pope and
took no part in the voting. By decision of the grand council
of 1875 the abolition of all religious corporations was next
enacted, and all religious ceremonies and processions in
public streets and squares forbidden. Leo XIII. made an
attempt to still the conflict, for in 1879 he gave Bishop
Marilley the asked for discharge, and confirmed his elected
successor, Cosandry, as bishop of Freiburg, Lausanne, and
Geneva, without however removing Mermillod from his office
of vicar apostolic of Geneva. But this actually took place after
the death of Cosandry in 1882 by the appointment of
Mermillod as his successor in 1883. As he now ceased to style
himself a vicar apostolic, the Federal council removed the
decree of banishment as the occasion of it had ceased, but
left each canton free as to whether or not it should accept
him as bishop. Freiburg, Neuenburg, and Vaud accepted him,
and Mermillod had a brilliant entry into Freiburg, which he
made his episcopal residence. But Geneva refused to
recognise him, because it had already officially attached itself
to the Old Catholic Bishop Herzog of Berne, and Mermillod
went so far in his ostentatious love of peace as to declare
that he would not in future enter Genevan territory.
§ 199.3. Conflict in the Diocese of Basel-Soleure, 1870-
1880.―Bishop Lachat of Soleure, whose diocese comprised
the Cantons Bern, Soleure, Aargau, Basel, Thurgau, Lucerne,
and Zug, had been previously in conflict with the diocesan
conference, i.e. the delegates of the seven cantons entrusted
with the oversight of the ecclesiastical administration, on
account of introducing the prohibited handbook on morals of
the Jesuit Gury (§ 191, 9), which ended in the closing of the
seminary aided by the government, and the erection of a new
seminary at his own cost. Although the diocesan conference
next forbad the proclamation of the new Vatican dogma, the
bishop threatened excommunicated Egli in Lucerne in 1871,
and Geschwind in Starrkirch in 1872, who refused. The
conference ordered the withdrawal of this unlawful act, and
on the bishop’s refusal, deposed him in January, 1873. The
dissenting cantons, Lucerne and Zug, indeed declared that
after as well as before they would only recognise Lachat as
lawful bishop, the chapter refused to make the required
election of administrator of the diocese, the clergy in Soleure
and in Bernese Jura without exception took the side of the
bishop, as also by means of a popular vote the great majority
of Catholics in Thurgau. But amid all this the conference did
not yield in the least. Lachat was compelled by the police to
quit his episcopal residence, and withdrew to a village in
Canton Lucerne. The council of the Bernese government
resolved to recall the refractory clergy of the Jura, took their
names off the civil register and forbad them to exercise any
clerical functions. The outbreaks incited by rebel clergy in the
Jura were put down by the military, sixty-nine clergymen were
exiled, and, so far as the means allowed, replaced by liberal
successors introduced by the Old Catholic priest Herzog
(§ 190, 3) in Olten. In November, 1875, permission to return
home was granted to the exiles in consequence of the revised
Federal constitution of 1874, according to which the
banishment of Swiss burghers was no longer allowed. The
Bernese government felt all the more disposed to carry out
this enactment of the National Council, as it believed that it
had obtained the legal means for checking further rebellion
and obstinacy among those who should return. On
January, 1874, by popular vote a law was sanctioned
reorganizing the whole ecclesiastical affairs of the Canton
Bern. By it all clergy, Catholic as well as Protestant, are
ranked as civil officers, the choice of whom rests with the
congregations, the tenure of office lasting for six years. All
purely ecclesiastical affairs for the canton rest in the last
instance with a synod of the particular denomination, for the
several congregations with a church committee, both
composed of freely elected lay and clerical members. But if a
dispute in a particular congregation should arise about a
synodal decree, the congregational assembly decides on its
validity or non-validity for the particular congregation. All
decrees of higher church courts and pastorals must have
state approval, which must never be refused on dogmatic
grounds. If a congregation splits over any question, the
majority claims the church property and pastor’s emoluments,
etc. And this law was next extended in October 31st, 1875, in
the matter of penal law by the so-called Police Worship Law.
It imposes heavy fines up to 1000 francs or a year’s
imprisonment for any clerical agitation against the law,
institutions or enactments of the civil courts, as well as for
every outbreak of hostilities against members of other
religious bodies, refuses to allow any interference of foreign
spiritual superiors without leave granted by government in
each particular case, forbids all processions and religious
ceremonies outside of the fixed church locality, etc. In the
same year the first Catholic Cantonal Synod declared its
attachment to the Christian or Old Catholic church of
Switzerland. But it was otherwise after the newly elected
Grand Council of the canton of its own accord, on
September 12th, 1878, granted the returned Jura clergy
complete amnesty for all the past, and on the assumption of
future submission to existing laws of state, recognised them
again eligible for election to spiritual offices which had
previously been denied them. Not only did the Roman
Catholic people regularly take part in elections of priests,
church councils, and synods, undoubtedly with the approval
of the new pope Leo XIII., who had in February addressed a
conciliatory letter to the members of the Federal Council, but
also the extremest of the Jura now submitted without scruple
to the new election required by the law, and won therein for
the most part the majority of votes. In the Catholic Cantonal
Synod convened in Bern, in January, 1880, were found
seventy-five Roman Catholics and only twenty-five Old
Catholic deputies. The latter were naturally defeated in all
controversies. The synod declared that the connexion with
the Christian Catholic national bishopric was annulled, that
auricular confession was obligatory, that marriages of priests
were forbidden, etc. Since now the law assigns the state pay
of the priest as well as all the church property in the case of a
split to the majority for the time being, the inevitable
consequence was that Old Catholics of the Jura district were
deprived of all share in these privileges, and had to make
provision for their own support. Also in Canton Soleure, the
law that all pastors must be re-elected after the expiry of six
years, came in force in 1872, and then the thirty-two Roman
Catholic clergymen concerned were with only two exceptions
re-elected, while, on the other hand, the Old Catholic priest
Geschwind of Starrkirch was rejected.―But all efforts to
restore the bishopric of Basel-Soleure came to grief over the
person of Bishop Lachat, whom the curia would not give up
and the Federal Council would not again allow, until at last a
way out of the difficulty was found. The canton Tessin, which
previously in church matters belonged to the Italian dioceses
of Milan and Como, was, in 1859, by decree of the Federal
Council, detached from these. But Tessin insisted on the
founding of a bishopric of its own, while the Federal Council
wished to join it to the bishopric of Chur. Thus the matter
remained undecided, till in September, 1884, the papal curia
came to an understanding with the Federal Council that
Lachat should be appointed vicar-apostolic for the newly
founded bishopric of Tessin, and that to the vacated bishopric
of Basel-Soleure the “learned as well as mild” Provost Fiala of
Soleure should be called. In this way all the cantons referred
to, with the exception of Bern, were won.552

§ 199.4. The Protestant Church in German

Switzerland.―Among all the German cantons, Basel
(§ 172, 5), which unweariedly prosecuted the work of home
and foreign missions, fell most completely under the influence
of rationalism and then of the liberal Protestant theology.
While pietism obtained powerful support and encouragement
in its missionary institutions and movements, and there,
though developing itself on Reformed soil, assumed, in
consequence of its manifold connection with Germany, a
colour almost more Lutheran than Reformed, the university
by eminent theological teachers of scientific ability
represented the Mediation school in theology of a
predominantly Reformed type. In the Canton Zürich, on the
other hand, the advanced theology, theoretical and practical,
obtained an increasing and finally an almost exclusive
mastery in the university and church. But yet, when in 1839
the Grand Council called Dr. David Strauss to a theological
professorship, the Zürich people rose to a man against the
proposal, the appointment was not enforced, the Grand
Council was overthrown, and Strauss pensioned. The victory
and ascendency of this reaction, however, was not of long
continuance. Theological and ecclesiastical radicalism again
won the upper hand and maintained it unchecked. In the
other German cantons the most diverse theological schools
were represented alongside of one another, yet with steadily
increasing advantage to liberal and radical tendencies. The
theological faculty at Bern favoured mainly a liberal
mediation theology, and an attempt of the orthodox party
in 1847, to set aside the appointment of Professor E. Zeller by
means of a popular tumult, miscarried. From 1860
ecclesiastical liberalism prevailed in German Protestant
Switzerland, frequently going the length of the extremest
radicalism and showing its influence even in the cantonal and
synodal legislation. The starting of the “Zeitstimmen für d. ref.
Schweiz,” in 1859, by Henry Lang, who had fled in 1848 from
Württemberg to Switzerland, and died in 1876 as pastor in
Zürich, marked an epoch in the history of the radical liberal
movement in Swiss theology. In Fred. Langhans, since 1876
professor at Bern, he had a zealous comrade in the fight.
During 1864-1866, Langhans published a series of violent
controversial tracts against the pietistic orthodox party in
Switzerland, which zealously prosecuted foreign missions, and
in 1866 he founded the Swiss Reform Union, while
Alb. Bitzius, son of the writer known as Jer. Gotthelf
(§ 174, 8) started as its organ the “Reformblätter aus
d. bernischen Kirche,” which was subsequently amalgamated
with the Zeitstimmem.―After more or less violent conflicts
with pietistic orthodoxy, still always pretty strongly
represented, especially in the aristocracy, the emancipation of
the schools from the church and the introduction of obligatory
civil marriage were accomplished in most cantons, even
before the revised Federal constitution of 1874 and the
marriage law of 1875 gave to these principles legal sanction
throughout the whole of Switzerland. In almost all Protestant
cantons the re-election or new election to all spiritual offices
every six years was ordained by law, in many the freeing of
the clergy from any creed subscription with the setting aside
of confessional writings as well as of the orthodox liturgy,
hymnbooks and catechisms was also carried, and the
withdrawing of the Apostles’ Creed from public worship and
from the baptismal formula was enjoined. The Basel synod
in 1883, by thirty-six to twenty-seven votes, carried the
motion to make baptism no longer a condition of
confirmation; and although the Zürich synod in 1882 still held
baptism obligatory for membership in the national church, the
Cantonal Council in 1883, on consulting the law of the church,
overturned this decision by 140 against 19 votes.

§ 199.5. The Protestant Church in French

Switzerland.―The French philosophy of the eighteenth
century had given to the Reformed church of Geneva a
prevailingly rationalistic tendency. Notwithstanding, or just
because of this, Madame Krüdener, in 1814, with her
conventicle pietism, found an entrance there, and won in the
young theologian Empaytaz a zealous supporter and an
apostle of conversion preaching. In the next year a wealthy
Englishman, Haldane, appeared there as the apostle of
methodistic piety, and inspired the young pastor Malan with
enthusiasm for the revival mission. Empaytaz and Malan now
by speech and writing charged the national church with
defection from the Christian faith, and won many zealous
believers as adherents, especially among students of
theology. The Vénérable Compagnie of the Geneva clergy,
hitherto resting on its lees in rationalistic quiet, now in 1817
thought it might still the rising storm by demanding of
theological candidates at ordination the vow not to preach on
the two natures in Christ, original sin, predestination, etc., but
thereby they only poured oil on the fire. The adherents of the
daily increasing evangelical movement withdrew from the
national church, founded free independent communities and
Réunions under the banner of the restoration of Calvinistic
orthodoxy, and were by their enemies nicknamed Momiers,
i.e. mummery traders or hypocrites. The government
imprisoned and banished their leaders, while the mob,
unchecked, heaped upon them all manner of abuse. The
persecution came to an end in 1830. Thereafter settling down
in quiet moderation, it founded in 1831 the Société
évangélique, which, in 1832, established an Ecole de
Théologie, and became the centre of the Free church
evangelical movement. From that time the Eglise libre of
Geneva has existed unmolested alongside of the Eglise
Nationale, and the opposition at first so violent has been
moderated on both sides by the growth of conciliatory and
mediating tendencies. Since 1850, two divergent parties have
arisen within the bosom of the free church itself, which
without any serious conflict continued alongside of one
another, until in May, 1883, the majority of the presbytery
resolved to make a peaceful separation, the stricter forming
the congregation of the Pelisserie, and the more liberal that of
the Oratoire. At the same time a committee was appointed to
draw up a confession upon which both could unite in lasting
fellowship. But when this failed, a formal and complete
separation was agreed upon at the new year.―From Geneva
the Methodist revival spread to Vaud. The religious
movement got a footing, especially in Lausanne. The Grand
Council, however, did not allow the contemplated formation of
an independent congregation, and in 1824 forbad all
“sectarian” assemblies, while the mob raged even more wildly
than at Geneva against the “Momiers.” The excitement
increased when, in 1839, by decision of the Grand Council,
the Helvetic Confession was abrogated. When in 1845 a
revolutionary radical government came into office at
Lausanne, the refusal of many clergymen to read from the
pulpit a political proclamation, caused a thorough division in
the church, for the preachers referred to were in a body
driven out of the national church. A Free church of Vaud now
developed itself alongside of the national church, sorely
oppressed and persecuted by the radical government, and
spread into other Swiss cantons. It owed its freedom from
sectarian narrowness mainly to the influence of the talented
and thoroughly independent Alex. Vinet, who devoted his
whole energies and brilliant eloquence to the interests of
religious freedom and liberty of conscience and to the
struggle for the separation of church and state. Vinet was
from 1817 teacher of the French language and literature in
Basel, then from 1837 to 1845 professor of practical theology
at Lausanne, but on the reconstruction of the university he
was not re-elected. He died in 1847.553―In the canton
Neuchatel the State Council in 1873 introduced a law, which
granted unconditional liberty of conscience, freedom in
teaching and worship without any sort of restriction on clergy,
teachers and congregations. The Grand Council by forty-
seven votes to forty-six gave it its sanction, notwithstanding
the almost unanimous protest of the evangelical synod, and
refused to appeal to a popular vote. When an appeal to the
Federal Council proved fruitless, somewhere about one half of
the pastors, including the theological professors and all the
students, left the state church, and formed an Eglise libre;
while the other half regarded it as their duty to remain in the
national church so long as they were not hindered from
preaching God’s word in purity and simplicity. Both parties
had a common meeting point in the Union évangélique, and a
law originally passed in favour of the Old Catholics, which
secured to all seceders a right to the joint use of their
respective churches, proved also of advantage to the Free
church.―The canton Geneva issued, in 1874, a Protestant
law of worship, which with dogma and liturgy also threw
overboard ordination, and maintained that the clergy are
answerable only to their conscience and their electors. Yet at
the new election of the consistory in 1879, at the close of the
legal term of four years, the evangelical and moderate party
again obtained the supremacy, and a law introduced by the
radical party in the Grand Council, demanding the withdrawal
of the budget of worship and the separation of church and
state, was, on July 4th, 1880, thrown out by universal popular
vote, by a majority of 9,000 to 4,000.
 § 200. Holland and Belgium.

Among the most serious mistakes in the new partition of

states at the Vienna Congress was the combining in one
kingdom of the United Netherlands the provinces of Holland
and Belgium, diverse in race, language, character, and
religion. The contagion of French Revolution of July, 1830,
however, caused an outbreak in Brussels, which ended in the
separation of Catholic Belgium from the predominantly
Protestant Holland. Belgium has since then been the scene
of unceasing and changeful conflicts between the liberal and
ultramontane parties, whose previous combination was now
completely shattered. And while, on the other hand, in the
Reformed state church of Holland, theological studies,
leaning upon German science, have taken a liberal and even
radical destructive course, the not inconsiderable Roman
Catholic population has fallen, under Jesuit leading, more
and more into bigoted obscurantism.

§ 200.1. The United Netherlands.―The constitution of the

new kingdom created in 1814 guaranteed unlimited freedom
to all forms of worship and complete equality of all citizens
without distinction of religious confession. Against this the
Belgian episcopate protested with bishop Maurice von Broglie,
of Ghent, at their head, who refused, in 1817, the prayers of
the church for the heretical crown princess and the Te Deum
for the newborn heir to the throne. As he went so far as to
excite the Catholic people on all occasions against the
Protestant government, the angry king, William I., summoned
him to answer for his conduct before the court of justice. But
he eluded inquiry by flight to France, and as guilty of high
treason was sentenced to death, which did not prevent him
from his exile unweariedly fanning the flames of rebellion.
The number of cloisters grew from day to day and also the
multitude of clerical schools and seminaries, in which the
Catholic youth was trained up in the principles of the most
violent fanaticism. The government in 1825 closed the
seminaries, expelled Jesuit teachers, forbad attendance at
Jesuit schools abroad, and founded a college at Louvain, in
which all studying for the church were obliged to pass
through a philosophical curriculum. The common struggle for
maintaining the liberty of instruction promised by the
constitution made political radicalism and ultramontanism
confederates, and the government, intimidated by this
combination, agreed, in a concordat with the pope in 1827, to
modify the obligatory into a facultative attendance at Louvain
College. The inevitable consequence of this was the speedy
and complete decay of the college. But the confederacy of the
radicals and ultramontanes continued, directing itself against
other misdeeds of the government, and was not broken up
until in 1830 it attained its object by the disjunction of
Belgium and Holland.

§ 200.2. The Kingdom of Holland.―In the prevailingly

Reformed national church rationalism and latitudinarian
supernaturalism had to such an extent blotted out the
ecclesiastical distinctions between Reformed, Remonstrants,
Mennonites, and Lutherans, that the clergy of one party
would unhesitatingly preach in the churches of the others.
Then rose the poet Bilderdijk, driven from political into
religious patriotism, to denounce with glowing fury the
general declension from the orthodoxy of Dort. Two Jewish
converts of his, the poet and apologist Isaac da Costa, and
the physician Cappadose, gave him powerful support. A
zealous young clergyman, Henry de Cock, was theological
mouthpiece of the party. Because he offended church order,
especially by ministering in other congregations, he was
suspended and finally deposed in 1834. The greater part of
his congregation and four other pastors with him formally
declared their secession from the unfaithful church, as a
return to the orthodox Reformed church. As separatists and
disturbers of public worship, they were fined and imprisoned,
and were at last satisfied with the recognition granted them
of royal grace in 1839, as a separate or Christian Reformed
Church. It consists now of 364 congregations, embracing
about 140,000 souls, with a flourishing seminary at Kampen.
The Reformed State Church, with three-fourths of all the
Protestant population, persevered in and developed its
liberalistic tendencies. The State Synod of 1883 expressly
declared that the Netherland Reformed Church demands from
its teachers not agreement with all the statements of the
confessional writings, but only with their spirit, gist, and
essence; and the synod of 1877, by the vote of a majority,
stated that no sort of formulated confession should be
required even of candidates for confirmation. Yet even amid
such proceedings from various sides, a churchly and
evangelical reaction of considerable importance set in. Three
great parties within the state church carried on a life and
death struggle with one another:

1. The Strict Calvinists, whose leader is Dr. Kuyper, formerly

pastor in Amsterdam;
2. The so-called Middle Party, which falls into two divisions:
the, just about expiring, Ethical Irenical Party, with the
Utrecht professor Van Oosterzee (died 1882), and the
Evangelical Party with the Gröningen professor Hofstede
de Groot, since 1872 Emeritus, as leaders, of which the
former, subordinating the confession, regards the
Christian life as the main thing in Christianity, and the
latter declares itself prepared to take the gospel alone for
its creed and confession; and
3. The so-called Modern Party, which, with Professors
Scholten and Kuenen as leaders, has its centre at
 Leyden, and in theology carries out with reckless energy
the destructive critical principles of the school of Baur
and Wellhausen (§ 182, 7, 18).

The “Moderns” are also the founders and leaders of the

“Protestant Federation” after the German model (§ 180), with
its annual assemblies since 1873, in opposition to which a
“Confessional Union” holds its annual meetings at Utrecht,
and operates by means of evangelists and lay preachers in
places where there are only “Modern” pastors. The higher
and cultured classes in the congregations mostly favour the
Gröningen and some also the Leyden school, but the great
majority of the middle and lower classes are adherents of
Kuyper, and have frequently secured majorities in the
Congregational Church Council.―The Dutch school law
of 1856 banished every sort of confessional religious
education from public schools supported by the state, and so
called forth the erection of numerous denominational schools
independent of the state, and the founding of a “Union for
Christian Popular Education,” which has spread through the
whole country. The university law sanctioned, after violent
debates in the chamber, in 1876, establishes in place of the
old theological faculties, professorships for the science of
religion generally, with the exception of dogmatics and
practical theology, and left it with the Reformed State Synod
to care for these two subjects, either in a theological
seminary or by founding for itself the two theological
professorships in the universities and supporting them from
the sums voted for the state church. The synod decided on
the latter course, and appointed to the new chairs men of
moderate liberal views. The adherents of the strict Calvinistic
party, however, founded a Free Reformed University at
Amsterdam, which was opened in autumn, 1880. Its first
rector was Kuyper.―The Lutheran Church of fifty
congregations and sixty-two pastors, with about 60,000 souls,
has also had since 1816 a theological seminary. In it
neological tendencies prevail.

§ 200.3. The founding of the Free University at Amsterdam,

referred to above, led to a series of violent conflicts which
threatened to break up the whole Reformed church of the
Netherlands by a wild schism. The Reformed State Synod,
consisting mainly of Gröningen theologians, but also
numbering many members belonging to the Modern or
Leyden school, and constituting the supreme ecclesiastical
court, had, in spite of its eleventh rule, which makes “the
maintenance of the doctrine” a main task of all church
government, for a long time admitted the principle of
unfettered freedom of teaching, and ordained that even
evidence of orthodoxy on the part of candidates for
confirmation would no longer be regarded as a condition of
their acceptance, their examination referring only to their
knowledge, the examining clergy and not the assisting elders
being judges in this matter. When now the Free University
had been founded in direct opposition to the synod, the latter
resolved to reject all its pupils at the examination of
candidates, and when, in the summer of 1885, its first
student presented himself, actually carried out this resolution.
Thereupon the university transferred the examination to a
committee, elected by itself, consisting of orthodox Reformed
pastors and elders, and a small village congregation agreed to
elect the candidate for its poorly endowed, and so for
seventeen years vacant, pastorate. But the synod refused him
ordination. Therefore the director of a strict Calvinistic
Gymnasium, formerly a pastor, performed the ceremony, and
the congregation announced its secession from the synodal
union. At the same time in Amsterdam a second conflict arose
over the question of candidates for confirmation. Three
pastors of the “modern” school demanded the elders subject
to them, among them Dr. Kuyper, to take part as required in
the examining of their candidates; but these refused to give
their assistance, because the previous training had not been
according to Scripture and the confession, and also the
majority of the church council approved of this refusal, as the
parents had complained, and declared that the certificate of
morality demanded by other pastors could be made out only
if candidates for confirmation had previously formally and
solemnly confessed their genuine and hearty faith in Jesus
Christ as the only and all-sufficient Saviour, which these,
however, in accordance with the Dutch practice of the
eighteenth century, declined to do. The controversy was
carried by appeal through all the church courts, and finally
the State Synod ordered the church council to make delivery
of the certificates within six weeks on pain of suspension. But
this was brought about before the expiry of that period by the
outbreak of a far more serious conflict over matters of
administration. In Amsterdam the administration of church
property lay with a special commission, responsible to the
church council, consisting of members, one half from the
church council and the other half from the congregations. If
in the beginning of January, 1886, the threatened suspension
and deposition of the church council should be carried out, in
accordance with proper order until the appointment of a new
council all the rights of the same, therefore also that of
supervising that commission, would fall to the “classical
board” (§ 143, 1) as the next highest court. In order to avoid
this, the fateful resolution was passed on
December 14th, 1885, to alter § 41 of the regulations, so
that, if the church council in the discharge of its duty to
govern the community in accordance with God’s word and the
legalized church confession, it would be so hindered therein
that it might feel in conscience obliged to obey God rather
than man and accept suspension and deposition, and a
church council should be appointed, the administrative
commission would be obliged to remain subject, not to this,
but to the original commission. The “classical board” annulled
this resolution, suspended on January 4th, 1886, for