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the second national synod in Poitiers (Mar. 10, 1561), with a petition from all congregations. The confession was finally laid before the whole world at the seventh national synod of La Rochelle (Apr. 2, 1571), which convened under the protection of a royal patent. All Reformed congregations of France were represented, and Theodore Beza had been called from Geneva to preside: There were also present Queen Jeanne d'Albret, Prince Henry of Navarre (the later Henry IV.), the Prince of CondS, Admiral Coligni, and many other noblemen. The confession waq read and signed by all. During the time of the so-called" Churches of the Desert" (Oglisw du d&ert; 1685-1787p; ~se~e CAMIsARD9; Comm, AN ToNz; HUGUENOTS; RABAUT, PAUL), the authority of the symbol began to wane until its subscription became optional. In 1848 unsuccessful attempts were made by H. Gasparin and F. Monod to substitute a new confession. The deputies assembled at Paris rejected everything except Christ crucified as a basis of agreement. Another attempt in 1872 was more successful. A new rule of faith was declared in which the Reformed Church of France professed to remain true to the principles of faith upon which it was founded and to maintain the authority of Holy Scripture in agreement with the forefathers and martyrs of the Confession. of La Rochelle. Since that time a gulf has existed between the orthodox and the liberal party in the Reformed Church of France.

(G. BONET-MAURY.)

BIHLaoaSAPBT: The Fiench text with Eng. tranel. is in Schaff, Creeds, iii. 358-382. The original text is in T. de Beza6 Hint, ecci6siaatique des tplisea rtformfea, ii. 173-190, Antwerp, 1580, and in ZHT, 1875, pp. 508-544, with introduction by Hoppe. An early Eng. tranal. is in J. Quick, Bynodicon in Gallia retormata, i., pp. vi.-xvi., London, 1692. Consult: Bess, Hiat., ut cup., 3 vols.; J. Quick, ut sup., 2 vols.; Calvin, Opera, Strasburg ed., ix. 57 sq4.; G. de Felice, Hist. des Protestants en France, Toulouse, 1851, Eng. tranel., London, 1851; H. Lutteroth, La R9formation en France, Paris, 1859; F. Chaponnibre, La Question des confessions de foi au sein du Protestantism contemporain, Geneva, 1867; H. Dieterlen, Ls Synods glm6'al de Paris en 1869, Paris, 1873; E. Bersier, JA Synods t)6niral de Paris en 1872, ib. 1873; N. Weiss and O. Douen, in Bulletin de la sociN d'hist. du Protestantism franpais, pp. 37, 449, Paris, 1894; Sehaff, Creeds, i. 490-498.

GALLICANISM.

Gallicanism denotes the attitude, tending toward national independence, which was more or less widely prevalent in the Roman Catholic Church of France especially during the seventeenth and eighteenth centuries. The Church in Gaul was early recognized as a separate division; in the third century a papal vicar was commissioned to oversee its affairs, and by the fourth the bishop of Arles had succeeded in gaining a definite primacy and appeared as the representative of the pope (see ARLFB, ARCBBISHOPmC OF). Under the Merovingian kings the organization became more firmly established and enjoyed an increasing independence, always in close connection with the monarchy. After the king it was the largest landed proprie-

tor, and the bishops and abbots were the most influential magnates of the kingdom. This connec-

tion involved the result that scarcely i. Early a single point of church life was ex-

ment of gradual development of the papal suNationalism. premacy from Gregory VII. to Inno-

cent III., aiming as it did at the liberation. of the Church from all secular control, came into inevitable conflict with the system established in France and expressed in the Codex Dionysio-Hadrianus given by Adrian 1. to Charlemagne. But while in Germany the Church was in the main successful in the conflict, the struggles of the popes with the French kings, such as that of Innocent III. with Philip Augustus and of Boniface VIII. with Philip the Fair, resulted in the strengthening of the royal power. The voluntary removal of censures and limitation of the bull Clericis laicos by Benedict XI. and the declaration of Clement V. in 1306 that the bull Unam sarictam did not affect the rights of the king, completed the victory of the French conception of a State Church.

In 1594, under the title of Les Ltbert& de d'eglise gallicane, Pierre Pithou, a famous lawyer and humanist, for a long time procurator-general of Paris (d. 1596), put forth eighty-three propositions expressing the Gallican position on the status of the pope, the king, and the bishops, and on the internal government of the Church. A protest of the bishops against Pithou's work was suppressed by the parliament, and his book, supported later by

Pierre Dupuy's anonymous collection 2. Formula- of documents (1639) and commen-

tion of the tary (1652), was reprinted with the Gallican royal license and became the stand-

There are' many who labor to subvert the Gallican decrees and liberties which our ancestors defended with so much zeal, and their foundations which rest upon the sacred canons and the tradition of, the Fathers. Nor are there wanting those who, under the pretext of these liberties, seek to derogate from the primacy of St. Peter and of the Roman pontiffs his successors; from the obedience which all Christians owe to them, and from the majesty of the Apostolic See, in which the faith is taught and the unity of the faith is preserved. The heretics, on the other hand, omit nothing in order to represent that power by which the peace of the Church is maintained as intolerable both to kings and their subjects; and by such artifices estrange the souls of the simple from the communion of the Church, and therefore from Christ. With a view to remedy such evils, we, the archbishops and bishops assembled at Paris by the king's orders, representing together with the other deputies the Galliean Church, have judged it advisable, after mature deliberation, to determine and declare as follows:

1. St. Peter and his successors, vicars of Christ, and likewise the Church .itself, have received from God power in things spiritual and pertaining to salvation, but not in things temporal and civil; inasmuch as the Lord says, My kingdom is not of this world; and again, Bender unto Caesar the things which are Caesar's, and unto God the thugs which are Gods. The Apostolic precept also holds Let every soul be subject