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 LUTOXiF

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in the eighteenth century by the philosophy of Wolff (d. 1754) and the criticism of Semler (d. 1791). The principle of the supremacy of reason was used to tear down belief in the inspired character of Holy Writ. The literature and philosophy of the time show how n^eat a blow was dealt to orthodox Lutheranism. Theology, now become the handmaid of philosophy, eagerlv accepted amid the prevailing doubt and nega- tion the system of Kant (d. 1804), which made the essence of reUgion and the whole value of Scripture consist in the teaching of the morality of reason or natural ethics. Against this rationalistic theologv there arose about the beginning of the nineteenth century two reactionary movements — Supernatural- ism, which declared in favour of the undivided supremacy of faith, and the system of Schleicrmacher (d. 1834), which made sentiment or the feelings of the heart the criterion of religious truth. The teachings of Schleiermacher recast the existing theology, and gave it the bent which it afterwards followed. A still more thoroughgoing rationalism appeared in the writ- ings of the Hegelian Strauss (d. 1874) and of the Tubingen school, which aimed at the utter destruction of the Divine basis of Christian faith by explaining all that is supernatural in Scripture as merely natural or mythical. These bold attacks were met by many able scnolars, and they have long since been discredited. Since the days of Strauss and Bauer (d. 1860), the method known as Higher Criticism (see Criticism, Biblical) has found favour in Germany, both with the rationalistic and the orthodox Protestant. Much that is of permanent value as an aid to the scientific study of the Bible has been accomplished, but at the same time Rationalism has been making constant gains, not only in the universities, but also amongst the masses. The strictly confessional theology of the orthodox revival (1817), the neo-Lutheran movement, whose leanings toward the Catholic Faith gave it the name of German Puseyism, the Compromise Theology, which endeavoured to reconcile behevcrs and Ration- alists — all these more or less conservative systems are now to a great extent superseded by the modern or free theology, represented by Pfleiderer (d. 1906), Wilhelm Hermann, Trdltsch, Hamack, Weinel, and others, which teaches a religion without creed or dogma. In Germany, especially in the cities, the Evangelical faith has lost its influence not only with the people, but in ^reat part with the preachers them- selves. The same is true to some extent in the Scan- dinavian countries, where Rationalism is making in- roads on Lutheran orthodoxy. In the United States the Lutherans have been more conservative, and thus far have preserved more of their confessional spirit.

VI. Statistics. — ^The number of Lutherans in the world is about fifty millions, a membership which far exceeds that of any other Protestant denomination. The chief Lutheran coiutry to-day, as from the begin- ning, is Germany. In 1905 the Evangelicals (Luther- ans and Reformed) in the German Empire numbered 37,646,852. The membership of the Lutheran churches in other European countries is as follows: Sweden (1900), 5,972,792; Russia, chiefly in Finland and the Baltic Provinces (1905), 3,572,653; Denmark (1901), 2,400,000; Norway (1900), 2,197.318; Hungary (1906), 1.288,942. Austria and Holland have about 494 ,000 and 1 1 0,000 Lutherans respectively. According to a bulletin of the Bureau of tiie U. S. Census the total membership of the 24 Lutheran bodies in the Unite<l States in 1906 was 2,112,494, with 7841 min- isters, 11,194 church edifices, and church property valued at $74,826,389. Dr. H. K. Carroll's statistics of the Churches ot the United States for 1909 credits the Lutherans with 2,173,047 communicants.

I. Jacobs. The Book of Concord (Philadelphia. 1893); Scbait. The Creeds of Chrittendom (6th etl.. New York, 1890), I, II; ScHMiD, Dort. Theol. ofBvang.Luih. Church (PhiUdclphia, 1889).

II. For the history of Lutheranism in Europe consult the bibliographies under the religious histoiy of the yarknu oowi-

tnes. For the histoxy of Lutberaniam in the United Stottf: Jacobs, History of the Evanq. LtUheran Church in the U. S, (New York. 1893) in American Chweh History Seriee, IV (with eztes- sivebiblloc.); WoLF,The LtUheran* in America (New York, 1889). III. 2. HoKN. OutUnea of Li$wraiea (Philadelphia. 1890).

V. Hurst, Hist, of Rationalism (New York, 1865): Vxoou- Roux, Les Litres Saints el la Critique Ratumaliste^ II (Pails* 1886), 311-566.

VI. XtrcAitcAef/oArfrucA (published at Gatersloh); Luthmtm Church Annual; Lutheran Year Book. J. A. McHuGH. ^

Ltltolf, Alots, ecclesiastical historian, b. 23 July, 1824, in Gettnau near Willisau (Switzerland); d. at Lucerne, 8 April, 1879. He made his early studies at the Jesuit College of Schwyz, and at the Lyceum at Lucerne, where he became an enthusiastic student of history. But as the political situation at that time did not permit of serious study, Latolf, with a number of students of like youthful ardour, placed themselves in 1847 at the disposal of their country. For a tima Lfttolf was employed as private secretary at Lucerne, and also took part in the expedition of the Sonderbuna army into the Canton of Ticino. From 1847 to 1849 he studied theology and history at Freiburg in Baden and at Mum'ch, and in 1850 was ordained priest at Solothum. After serving on the mission for a time, he taught history from 1852 to 1856 at the Catholic can- tonal school of St. Gall. On the suppression of this school, Lutolf became parish priest at Lucerne. In 1864 he was appointed vlcercgent of the clerical semi* nary at Solothum, in 1858 professor of church history, and shortly afterwards canon of St. Leodegar's chap- ter at Lucerne. In 1859 he began to publish his investigations made at St. Gall. The most im- portant arc '* Sagen, Gebrauche und Legenden aus den tUnf Orten" (Lucerne, 1865) and " Glaubensboten der •Schweiz vor St. Gallus" (Lucerne, 1870), a valuable contribution to the ancient history of Switzeriuid. His *' Leben und Bekenntnisse des I. L. S. SchiflFmann" (Lucerne, 1861) is a creditable memorial to his former master. Father Schiffman; the book also contains important information about the famous pedagogue, Bishop Sailer, and his school in Switzerland. He also has a work on the historian Kopp, ** Jos. Ant. Kopp als Professor, Dichter, Staatsmann und Histonker" (Lucerne, 1868). The latter had shortly before his death given him his historical manuscripts, and com- missioned him to complete his partly nnished work,

''Geschichte der eidgenOssischen BOnde". Schmidt, Erinnenmgsn an Dr. Al. LQtolf (Lucerne. 1880).

Patricius Schlageb.

Lutik, Zhitomir, and Kamenati, Diocesb of (LucEOBiENSis, Zytomuuensis, XT Camenecensis), in Little Russia. Its present territoiy extends over the Governments (provinces) of Volhynia, Kieff, and Podolia. Originally it formed three separate dioceses, but they were eventually united, through successful Russian pressure upon the Holy See, intended to pro- mote governmental authority over the Catholic Church in Russia. The jsee is theoretically governed by the diocesan bishop, w^ho resides at Zhitomir, assisted by three auxiliary bishops, for the cities of Lutzk, Zhito- mir, and Kien; but at present two are vacant.

Originally this portion of Russia was entirely of the Greek Rite, but with the conquest of Volhynia and Podolia by the Lithuanians in 1320, and the Later con- ouest ana union of Lithuania by the Poles in 1560, tne Latin Rite became well established, and accord- ingly Latin bishoprics were founded. Lutzk, in the western part of Volhynia, is perhaps the oldest one; it is said to have been foimded in 1358, but the se^ was then placed further west at Vladimir. In 1428 Bishop Andrew Plawka transferred the see to Lutzk, then one of the principal cities of Volhynia. This occasioned some confusion in 1439 at the Council of Florence, when the Bidbop of Lutzk (Luck in Polish) was di- rected to give up the name Lueensis and to write his diocese Luceoriensis, to distinguish him from, tlw^^ Bishop of Lugp. S\x^T^rnj«saiiL«'swa^\s«^ "