THE NEW SCHAFF-HERZOG
lowed the unreserved distribution of the Scriptures. The former colonies of Spain and Portugal have been moving more rapidly than their mother countries. Most encouraging mission work has been carried on in the Spanish republics of South and Central America, especially by the churches of the United States, and the power of Rome in those countries is rapidly decaying. In Brazil, for a long time one of the most hopeless fields, very remarkable progress is being made in recent years. In many respects the Philippines, since they came under the dominion of the United States, have presented the most remarkable revolt from Rome of modern times. Under the leadership of Aglipay an Independent National Philippine Church has been organized, which will probably grow into a vigorous Protestant communion. It claims at present to have the support of about half the population. In Canada and among the French Canadians in the United States the work inaugurated by Chiniquy has been most successful, and it is calculated that there are now over 30,000 French-Canadian Protestants in Canada and at least 40,000 in the United States. The exodus from the Church of Rome among the immigrants to the United States and their descendants has been very great, and Roman Catholic authorities estimate that they have lost in this way between twenty and thirty millions. It is known that in England Rome is losing by tens of thousands. The number of English Roman Catholics, when Irish and foreigners are excluded, is very small.
But the hope of a revolt from Rome is probably derived by many more from the progress of Modernism (q.v.) inside that Church than from any other cause. This movement is wide-spread 5. Influ- and varied in its character. It inence of eludes men like the late Professor " Modern- Schell in Germany, Professors Ehrism." hardt and Wahrmund in Austria, Murri, Graf, Semeria, Minocchi, and Fogazzaro in Italy, Loisy and Houtin in France, Tyrrell in England, some of them men who recognize the impossibility of reconciling the scholasticism of Aquinas with the philosophical conceptions of the present day, men who desire to reconcile the Church with the democratic spirit of their time, men who desire to bring the Church into living contact with the great social movements of the present day and thereby infuse a Christian spirit into these movements, men who feel compelled to accept the results of modern criticism of the Bible and to hold these independently of the antiquated standpoint of the Vatican, and men who wish to see a more Christian and a less political spirit brought into all the activities of the Church. All such find themselves in irreconcilable conflict with the supreme authorities of their Church. Murri, Minocchi, and Loisy have been excommunicated by the Vatican, and Tyrrell died under the ban of the Church. The future alone can tell the issue of the conflict. It is difficult to see how they can permanently retain their position in a Church whose head is " infallible " and whose decisions are given promptly and unmistakably against them. Also see Modernism. John A. Bain.
Bibliography: Indispensable are the Berichte ilber den Fortgang der Los von Rom Bewegung, a series of publications edited by P. Braunlich, Munich, 1899, still in progress, covering the different countries in which the movement exists. Consult also: J. A. Bain, New Reformation. Recent Evangelical Movements in the Roman Catholic Church, 2d ed., Edinburgh, 1909; A. Bourrier, Ceux qui s'en vont, Paris, 1905; H. Wegener, M orgendammerung in der Steiermark, Mors, 1904; A. Houtin, La Crise du clergi, Paris, 1907; A. Briand, La Separation des eglises et de I'etat, ib. 1905; P. Rosegger, Mein Himmelreich, Leipsic, 1907; 3. McCahe, Decay of Church of Rome, New York, 1909.
LOSERTH, lo'zart, JOHANN: Austrian Protestant; b. at Fulneck (a village near Neutitschein, 26 m. e.n.e. of Prerau), Moravia, Sept. 1, 1846. He was educated at the University of Vienna (Ph.D., 1870), and after being a gymnasial professor in Vienna (1871-75) was professor of general history at the newly founded University of Czernowitz until 1893, when he was called to his present position of professor of history at Graz. He has devoted himself especially to the study of early Bohemian history, the Wyclif and Hussite movements, and the history of Anabaptism and the Counter-Reformation. Among his numerous publications, special mention may be made of the following: Beitrdge zur Geschichte der hussitischen Bewegung (5 parts, Vienna, 1877-94); Huss und Wiclif (Prague, 1884; Eng. transl. by M. J. Evans, Wyclif and Huss, London, 1884) ; Die Stadt W aidshut und die vorderosterreichische Regierung 1523- 1526 (Vienna, 1891); Der Anabaptismus in Tirol (1893); Balthasar Hubmaier und die Anf tinge der Wiedertaufe in Mdhren (Briinn, 1893) ; Studien zur englischen Kirchenpolitik im vierzehnten Jahrhundert (2 parts, Vienna, 1894-1907); Der Communismus der mdhrischen Wiedertdufer im sechzehnten Jahrhundert (1895); Die steirische Religionspazifikation (Graz, 1896); Der Sankt Pauler-Formular, Brief e und Urkunden aus der Zeit Kbnig Wenzels II. , (Prague, 1896); Erzherzog Karl II. und die Frage der Errichtung eines Klosterrates fur Inner osterreich (Vienna, 1897) ; Die Reformation und Gegenreformation in den inner osterreichischen Ldndern im sechzehnten Jahrhundert (Stuttgart, 1898); Die Saleburger Provinzialsynode von 15Jfi (Vienna, 1898); and Geschichte des spateren Mittelalters, 1197-1492 (Munich, 1903). He has likewise edited for the Wycliffe Society Wyclif 's De ecclesia (London, 1886); Sermones (4 vols., 1887-90); De eucharistia tractatus major (1892); Opus Evangelicum (4 vols., 1895-96); De civili dominio (4 vols., 1900-04), De potestate papa (1907); and Das Archiv des Hauses Stubenberg (Graz, 1908) as well as the collection of acts and correspondence for the history of the Counter-Reformation in Inner Austria under the Archdukes Karl II. and Ferdinand II. in the Fontes rerum Austriacarum, vols. 1., lviii., lx. (Vienna, 1898-1907).
LOT: The son of Haran and nephew of Abram. According to the story in Genesis, in his migration from Haran to Canaan and Egypt, Abram was accompanied by Lot (Gen. xii. 4), but afterward Lot separated from Abram (xiii. 1 sqq.), and settled in the plain of Jordan at Sodom, where he was taken captive, but was liberated by Abram (xiv. 1 sqq.). He incurred still more danger in the catastrophe brought by God upon the vale of Siddim