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</noinclude><section begin="s1"/>a sunny open, remote from the unfathomable depths of mystery
and clouds of religious emotion which beset the way of the
sincere Catholic and Protestant alike.
The effects of the Protestant secession on the doctrines,
organization and practices of the Roman Catholic Church are
difficult to estimate, still more so to substantiate. It
ggszolle is clear that the doctrinal conclusions of the council
5'f°""'“' of Trent were largely determined by the necessity
of condemning Protestant tenets, and that the result
of the council was to give the Roman Catholic faith a more
precise form than it would otherwise have had. It is much
less certain that the disciplinary reforms which the council,
following the example of its predecessors, re-enacted, owed
anything to Protestantism, unless indeed the council would have
shown itself less intolerant in respect to such innovations as the
use of the vernacular in the services had this not smacked of
evangelicalism. In the matter of the pope's supremacy, the
council followed the canon law and Thomas Aquinas, not
the decrees of the council of Constance. It prepared the way
for the dogmatic formulation of the plenitude of the papal
power three centuries later by the council of the Vatican. The
Protestants have sometimes taken credit to themselves for the
indubitable reforms in the Roman Catholic Church, which by
the end of the 16th century had done away with many of the
crying abuses against which councils and diets had so long been
protesting. But this conservative reformation had begun
before Luther's preaching, and might conceivably have followed
much the same course had his doctrine never found popular
favour or been ratified by the princes. I
“In conclusion, a word may be said of the place of the Reformation
in the history of progress and enlightenment. A
The place “ philosopher, ” las Giblqon Eng haglp poinéed out,
0f¢l1¢ ~ who asks from w at artic es o ait a one an against
5°f°;'”; reason the early Reformers enfranchised their followers
hggog, of will be surprised at their timidity rather than scandal progress.
ized by their freedom. They remained severely
orthodox in the doctrines of the Fathers-the Trinity, the
Incarnation, the plenary inspiration of the Bible—and they
condemned those who rejected their teachings to a hell whose
fires they were not tempted to extenuate. Although they surrendered
transubstantiation, the loss of one mystery was amply
compensated by the stupendous doctrines of original sin,
redemption, faith, grace and predestination upon which they
founded their theory of salvation. They ceased to appeal to
the Virgin and saints, and to venerate images and relics, procure
indulgences and go on pilgrimages, they deprecated the monastic
life, and no longer nourished faith by the daily repetition of
miracles, but in the witch persecutions their demonology cost
the lives of thousands of innocent women. They broke the
chain of authority, without, however, recognizing the propriety
of toleration. In any attempt to determine the relative importance
of Protestant and Catholic countries in promoting
modern progress it must not be forgotten that religion is naturally
conservative, and that its avowed business has never been
to forward scientific research or political reform. Luther and
his contemporaries had not in any degree the modern idea of
progress, which first becomes conspicuous with Bacon and
Descartes, but lielieved, on the contrary, that the strangling
of reason was the most precious of offerings to God. “ Freethinker
”- and “ rationalist ” have been terms of opprobrium
whether used by Protestants or Catholics. The pursuit of
salvation does not dominate by any means the whole life and
ambition of even ardent believers; statesmen, philosophers,
men of letters, scientific investigators and inventors have
commonly gone their way regardless of the particular form of
Christianity which prevailed in the land in which they lived.
The Reformation was, fundamentally, then, but one phase,
if the most conspicuous, in the gradual decline of the majestic
medieval ecclesiastical State, for this decline has gone on
in France, Austria, Spain and Italy, countries in which
the Protestant revolt against the ancient Church ended' in
failure,
BIBLIOGRAPHY.-Reference is made here mainly to works dealing
with the Reformation as a whole. Only recent books are mentioned,
since the older works have been largel superseded owing
to modern critical investigations: Thomas M. Lindsay, A History
of the Reformation, 2 vols. (1906-7), the best general treatment;
The Cambridge Modern History, vol. i. (1902), chaps. xviii. and xix.,
vol. ii. (IQOQ), “ The Reformation, ” and vol. iii. (1905), “ The Wars
of Religion, ' with very full bibliographies; M. Creighton, History
gf the Papaey during the Reformation, 6 vols. (new ed. 1899-1901).
rom a Catholic standpoint: L. Pastor, Geschichte der Pdpste
seit dem Ausgang des Mittelalters (1891 sqq., especially vol. iv. in
two parts, 1906'7, and vol. v., 1909). This is in course of publication
and is being translated into English (8 vols. have appeared,
ISQI-208, covering the period 1305-1521); J. Janssen, History
of the erman People at the Close of the Middle Ages, 12 vols., 1896-1907,
corresponding to vols. i.-vi. of the German original, in 8vols.,
edited by Pastor, 1897-1904. This is the standard Catholic treatment
of the Reformation, and is being sup lemented by a series of
monographs, Ergdnzungen zu Janssens geschichte des deutschen
Volkes, which have been appearing since 1898 and correspond
with the Protestant Schriften des Vereins fur Reformationsgeschichte
(1883 sqq.). P. von Bezold, Geschichte der deutschen
Reformation (1890), an excellent illustrated account; E. Troeltsch,
Protestantisches Christentum und Kirche der Neuzeit, in the series
“ Kultur der Gegenwart, " Teil i. Abt. 4, i. Halfte, 1905; Charles
Beard, The Reformation of the Sixteenth Century in its Relation to
Modern Thought and Knowledge (The Hibbert Lectures for 1883),
and by the same, Martin Luther, vol. i. (no more published; 1889);
A. Harnack, History of Dogma (trans. from the 3rd German edition,
vol. vii., 1900); A. E. Berger, Die Kulturaufgaben der Reformation
(znd ed., 1908); Thudichum, Pafsttum und Reformation (1903);
“ ]anus, ” The Pope and the Counci (1869), by Dollinger and others,
a suggestive if not wholly accurate sketch of the papal claims;
W. Maurenbrecher, Geschichte der Katholischen Reformation, vol. i.
(no more published) (1880); J. Haller, Papsttum und Kirchenreform,
vol. i. (1903) relates to the 14th century; ]. Kostlin, Martin Luther,
sein Leben und seine Schréften, new edition by Kawerau, 2 vols.,
1903, the most useful lie of Luther; H. Denifie, Luther und
Luthertum, 2 vols. (1904-6), a bitter but learned arraignment of
H. Boehmer, brief and sug-Three Primary Buchheim, -an (J. H. R.*) the industrial
Luther by a distinguished Dominican scholar.
Luther im Lichte der neueren Forschungen (1906),
gestive. First Principles of the Reformation, the
Works of Dr Martin Luther, edited by Wace and
English translation of the famous pamphlets of 1520.
<section end="s1"/>
<section begin="s2"/>REFORMATORY SCHOOL, an institution for
training of juvenile offenders, in which they are lodged, clothed
and fed, as well as taught. They are to be distinguished from
“industrial schools, ” which are institutions for potential and
not actual delinquents. To reformatory schools in England
are sent juveniles up to the age of sixteen who have been convicted
of an offence punishable with penal servitude or imprisonment.
The order is made by the court before which
they are tried; the limit of detention is the age of nineteen.
Reformatory schools are regulated by the Children Act 1908,
which repealed the Reformatory Schools Act 1866, as amended
by acts of 1872, 1874, 1891, 1893, 1899 and 1901. See further
JUVENILE OFFENDERS.
<section end="s2"/>
<section begin="s3"/>REFORMED CHURCHES, the name assumed by those Protestant
bodies who adopted the tenets of Zwingli (and later of
Calvin), as distinguished from those of the Lutheran or Evangelical
divines. They are accordingly often spoken of as the Calvinistic
Churches, Protestant being sometimes used as a synonym
for Lutheran. The great difference is in the attitude towards
the Lord's Supper, the Reformed or Calvinistic Churches repudiating
not only transubstantiation but also the Lutheran
consubstantiation. They also reject the use of crucifixes and
other symbols and ceremonies retained by the Lutherans.
Full details of these divergences are given in M. Schneckenburger,
Vergleiehende Darstellung des lutherischen und reformierten Lehrbegrifs
(Stuttgart, 1855); G. B. Winer, Comparative Darstellung
(Berlin, 1866; Eng. tr., Edinburgh, 1873). See also REFORMATION;
PRESBYTERIANISM; CAMERONIANS.
<section end="s3"/>
<section begin="s4"/>REFORMED CHURCH IN AMERICA, until 1867 called officially
“The Reformed Protestant Dutch Church in North
America, ” and still popularly called the Dutch Reformed
Church, an American Calvinist church, originating with the
Settlers from Holland in New York, New Tersey and Delaware,
the first permanent settlers of the Reformed faith in the New
World. Their earliest settlements were at Manhattan, Wallabout
and Fort Orange (now Albany), where the West India
Company formally established the Reformed Church of Holland.<section end="s4"/><noinclude>{{reflist}}{{div col end}}</div></noinclude>