d
to the State by the Concordat and Budget it is probable that it would be
divided. One branch would be the Reformed Church of France, founded in
1559, with a clearly determined creed, which none but a General Synod
would have power to modify. The other would be the Church of the Future,
which would proclaim the admission of no dogmas, no liturgy, and no
discipline, and would give power to every one to preach contradictory
and negative doctrines in its pulpits.[101]

The association of Rationalists in Paris is called the Liberal
Protestant Union. It claims that Protestantism, as represented by the
churches, has ceased to be progressive and civilizing. According to its
platform, there is no religious authority but free examination; while
hostility to all common symbols, and to all profession of faith, is a
duty. The Union was immediately opposed. Among other indications of the
ill-favor with which it was received was a Remonstrance, signed by some
of the most distinguished laymen of Paris. Their language in defense of
the Bible as authority for faith was unequivocal. "We do not believe,"
they said, "that righteousness is indifference; nor do we believe that
there is, or can be, a church without a doctrine, a religious doctrine,
which unites believers and forms the bond of the Church."

The opinions of the French Critical School of Theology, at which the
Remonstrance was aimed, may be briefly stated.

No system is adopted. It professes none, and studiously avoids the
embarrassment consequent upon any obligation. Colani says, "We do not
present to our readers any fixed system; we have none; we are _asking
for_ one conscientiously, patiently; with all our contemporaries, we are
in the midst of an epoch of transition. We call around us those who,
dissatisfied with the forms of an antiquated system of dogma, and fully
admitting salvation by Christ alone, desire to labor in raising the new
edifice which is to be built on the solid basis of Him who is at once
the son of man and the Son of God.... Not a school, not a system, but a
tendency is that which we represent. The device on our banner is 'The
True Development of Christian Thought.'"[102] It is difficult to arrive
at a knowledge of what this leader is so modest as to call only a
"tendency." It claims to have the right of judgment concerning all the
truths of the Bible; holds that the _Rochelle Confession_ is a very good
monument of the faith of the fathers, but should no