GERMAN CATHOLICS (DeutschKatholiken), the name assumed in Germany towards the close of the year 1844 by certain dissentients from the church of Rome. The most prominent leader of the German Catholic movement was Johann Ronge, a Roman Catholic priest, who in October 1844 made a vigorous attack upon Arnoldi, bishop of Treves, for having made a relic, which he alleged to be the holy seamless coat of Christ, an object of pilgrimage and adoration. On Ronge’s excommunication on this account, by the chapter of Breslau in December 1844, he received a large amount of public sympathy, and a dissenting congregation was almost immediately formed at Breslau with a very simple creed, in which the chief articles were belief in God the Father, creator and ruler of the universe; in Jesus Christ the Saviour, who delivers from the bondage of sin by his life, doctrine, and death; in the operation of the Holy Ghost; in a holy, universal, Christian church; in forgiveness of sins and the life everlasting. Within a very few weeks similar communities had been formed at Leipsic, Dresden, Berlin, Offenbach, Worms, Wiesbaden, and elsewhere; and at a “council” convened at Leipsic in March 1845, twenty-seven congregations were represented by delegates, of whom however only two or at most three were in clerical orders. Almost contemporaneously with the commencement of the agitation led by Ronge, another movement fundamentally distinct, though in some respects similar, had been originated at Schneidemühl, Posen, under the guidance of Johann Czerski, also a priest, who had come into collision with the church authorities on the then much discussed question of mixed marriages, and also on that of the celibacy of the clergy. The result had been his suspension from office in March 1844; his public ...withdrawal, along with twenty-four adherents, from the Roman communion in August; his excommunication immediately thereafter; and the formation, in October, of a “Catholic Apostolic Christian” congregation which, while rejecting various practices of the Roman Church, retained the Nicene theology and the doctrineof the seven sacraments. Czerski had been at some of the sittings of the “German Catholic” council of Leipsic; but when a formula somewhat similar to that of Breslau had been adopted, he refused to adhibit his signature because the divinity of Christ had been ignored, and he and his congregation continued to retain by preference the name of “Catholic Apostolic Christians” which they had originally assumed. Of the German Catholic congregations which had been represented at Leipsic some manifested a preference for the fuller and more positive creed of Schneidemühl, but a great majority continued to accept the comparatively negative theology of the Breslau school. The number of these increased with considerable rapidity, until in June 1846 in Silesia alone the members of the German Catholic communion were reckoned by thousands, while the congregations scattered over Germany amounted in all to 173. In Austria, however, and ultimately also in Bavaria, the use of the name German Catholics was officially prohibited, that of “Dissidents” being substituted, while in Prussia the adherents of the new creed were laid under various disabilities; these and other circumstances, among which the frequent occurrence of internal dissensions was perhaps the gravest, conspired to check at an early stage the prosperous career of a movement which in its begin nings had been looked upon by many intelligent observers with considerable hopefulness. In 1859 some of the German Catholics entered into a union with the “Free Congregations,” when the united body took the title of “The Religious Society of Free Congregations.” Before that time many of the congregations which were formed in 1844 and the years immediately following had been dissolved, including that of Schneidemühl itself, which ceased to exist in 1857. No very recent statistics of a trustworthy kind as to the numerical strength of the German Catholics are accessible. Their total in Prussia was 6395 in 1861, and 10,920 *in 1867, while in Saxony they numbered 1772 in 1849, and 3015 in 1871. At an early stage the movement attracted the attention of Gervinus, the eminent historian and critic, who in 1846 published a pamphlet entitled Die Mission des DeutscJíkatholicismus, to which, as well as to Kampe’s treatise Das Wesen des Deutschkatholiciaemus, reference may be made. See also the article by Schmid in Herzog’s Realencyclopädie (1878).
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