Baden, Grand-duchy of, one of the minor Ger- man states. See Germany.
I. Church History. — We have no precise information as to the first introduction of Christianity into the country now forming the grand-duchy of Baden. The reports of the missionary labors of Fridolin (q. v.) in the 6th or 7th century, Trudprat in the Breisgau about 640, and Pirmins on the island of Reichenau, are large- ly mixed up with legends. Toward the beginning of the 8th century the majority of the population was (■(inverted, principally through the efforts of the bish- ops of Strasburg and Constance, which sees had been creeled in the 7th century. The University of Heidel- berg, in the Palatinate, was founded in 1386; that of Freiburg (then under Austrian rule) in 1456, both of which fostered a spirit of opposition to the corruptions in the Church. Under the influence of Tauler (q. v.) when preacher at Strasburg, and of the writings of Suso (q. v.), an association of pious mystics, the Friends of God (<). v.), labored zealously for evangelizing the low- er classes of the people. Among other illustrious men who prepared, in this region, the way for the Reforma- tion of the 10th century, we mention Jerome of Prague, John Wessel, Keuchlin, Agricola, and, later (1511), Wolfgang Capito. Of great influence was the visit of Luther and his disputation in April, 1518, and two years later be received assurances of the approbation of bis writings from John von Botzheim in Constance, and Caspar Hedio (Heyd). Among the pioneers of evangelical preaching were Urban Begins, John Eber- lin. Jacob Otter, Erhard Schnepf, etc.; among the first noblemen who embraced the doctrines of the Ref-
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ormation, the Count von Wertheim and Goetz von Berliehingen. The bishops of Mentz, Wurzburg, and Spires, however, opposed the Reformation, especially after the promulgation of the Edict of "Worms. In Freiburg some 2000 evangelical books were burnt in the presence of the minister, and many Protestants, both ministers and laymen, had to flee. In Constance, however, the citizens protected the works of Luther against the imperial edict, and John Wanner, a follow- er of Luther, became cathedral preacher. In the Aus- trian part of Baden, where Anabaptist and revolution- ary movements mixed themselves up with the progress of the, Reformation, the Austrian government succeed- ed in crushing out Protestantism altogether(Dec.l525). After the Diet of Spires (1521)) the Reformation made rapid progress in Wertheim, the Lowlands of Baden, Pforzheim, Durlach, and even in the Palatinate under the ministry of John Gailing. Yet the opposition con- tinued in the upper countries, and in Freiburg Peter Speyler, preacher at Schlatt, was drowned in the 111. In Constance, on the other hand, the Reformation was firmly established ; clerical celibacy was abolished in 1525, and the bishops and chapter were compelled to leave. In 1530 Constance adopted the Tetrapolitan Confession, and joined the Schmalcaldian confederacy. After Margrave Philip's death, 1535, the northern half became altogether Protestant, while the southern remained Romish. In August, 1548, Constance was put under the ban of the empire for not accepting the Interim (q. v.), and the Romish worship was re-estab- lished, and- persecutions commenced afresh, which did not end even at the peace of Augsburg (1555). Yet after that event, Margraves Charles II of Baden-Dur- lach, Philibert of Baden-Baden, and Duke Christopher of Wiirtemberg aided the progress of Protestantism. Under the Elector Frederick III Calvinism was more particularly favored. In 15(31 the elector introduced the Heidelberg Catechism, which he himself had com- posed with the aid of Olevianus and Ursinus, in the place of the catechisms of Luther and Brentz. In his possessions Calvinism was established, but in the other districts of Baden Lutheranism maintained the ascendency. The Romish worship was for a time re- established in Baden-Baden by Duke Albrecht of Ba- varia and Margrave Philip, successor of Philibert, who joined the Romish Church in his fifteenth year. The contest between the two evangelical confessions was renewed by the Formula Concordia; (q. v.), till a union was effected in 1821 at a synod of the clergy and laity of both the churches. Since 1834, when the General Synod met again for the first time, this union has been confirmed by the introduction of a new catechism, a new agenda (q. v.), and a new hymn-book. In 1843 a supreme ecclesiastical council was created for the ad- ministration of ecclesiastical affairs. The greater por- tion of the clergy and people were pleased with the union : only a small body of Lutherans -demanded the maintenance of the pure doctrines and practices of their church ; and when they saw that their wishes could not be gratified in the State Church, they se- ceded. Several years of persecution, however, passed before the}' succeeded in obtaining legal recognition as a Lutheran Church. Within the State Church, in which, at the conclusion of this union, Rationalism pre- vailed, and was taught by men like Paulus (q. v.), a hot contest arose between the Rationalistic and evan- gelical parties. The.' General Synod of 1857 resolved to introduce after 1859 a new agenda, in which the lit- urgical part of divine service is considerably enlarged and the forms of prayer greatly changed (see Bahr, Das Badische Kirchenbuch, Carlsruhe, 1859). About the beginning of the 19th century, the more cultivated of the Roman clergy of Baden, under the guidance of such men asWessenberg (q.v.), proposed many liberal reforms. Indeed a large portion of the priesthood de- manded the abolition of celibacy, the introduction of the German language at divine service, the convoca-