Calvinism is a major branch of Protestantism that follows the theological tradition and forms of Christian practice set down by John Calvin and other Reformation-era theologians. Calvinists broke from the Roman Catholic Church in the 16th century. Calvinists differ from Lutherans on the real presence of Christ in the Eucharist, theories of worship, the use of God's law for believers, among other things; as declared in the Westminster and Second Helvetic confessions, the core doctrines are predestination and election. The term Calvinism can be misleading, because the religious tradition which it denotes has always been diverse, with a wide range of influences rather than a single founder. In the context of the Reformation, Huldrych Zwingli began the Reformed tradition in 1519 in the city of Zürich, his followers were labeled Zwinglians, consistent with the Catholic practice of naming heresy after its founder. Soon, Zwingli was joined by Martin Bucer, Wolfgang Capito, William Farel, Johannes Oecolampadius and other early Reformed thinkers.
The namesake of the movement, French reformer John Calvin, converted to the Reformed tradition from Roman Catholicism only in the late 1520s or early 1530s as it was being developed. The movement was first called referring to John Calvin, by Lutherans who opposed it. Many within the tradition find it either an indescriptive or an inappropriate term and would prefer the word Reformed to be used instead; some Calvinists prefer the term Augustinian-Calvinism since Calvin credited his theology to Augustine of Hippo. The most important Reformed theologians include John Calvin, Huldrych Zwingli, Martin Bucer, William Farel, Heinrich Bullinger, Peter Martyr Vermigli, Theodore Beza, John Knox. In the twentieth century, Abraham Kuyper, Herman Bavinck, B. B. Warfield, J. Gresham Machen, Karl Barth, Martyn Lloyd-Jones, Cornelius Van Til, Gordon Clark, R. C. Sproul were influential. Contemporary Reformed theologians include J. I. Packer, John MacArthur, Timothy J. Keller, David Wells, Michael Horton. Reformed churches may exercise several forms of ecclesiastical polity.
Calvinism is represented by Continental Reformed and Congregationalist traditions. The biggest Reformed association is the World Communion of Reformed Churches with more than 100 million members in 211 member denominations around the world. There are more conservative Reformed federations such as the World Reformed Fellowship and the International Conference of Reformed Churches, as well as independent churches. Calvinism is named after John Calvin, it was first used by a Lutheran theologian in 1552. It was a common practice of the Catholic Church to name; the term first came out of Lutheran circles. Calvin denounced the designation himself: They could attach us no greater insult than this word, Calvinism, it is not hard to guess. Despite its negative connotation, this designation became popular in order to distinguish Calvinists from Lutherans and from newer Protestant branches that emerged later; the vast majority of churches that trace their history back to Calvin do not use it themselves, since the designation "Reformed" is more accepted and preferred in the English-speaking world.
Moreover, these churches claim to be—in accordance with John Calvin's own words—"renewed accordingly with the true order of gospel". Since the Arminian controversy, the Reformed tradition—as a branch of Protestantism distinguished from Lutheranism—divided into two separate groups: Arminians and Calvinists. However, it is now rare to call Arminians a part of the Reformed tradition. While the Reformed theological tradition addresses all of the traditional topics of Christian theology, the word Calvinism is sometimes used to refer to particular Calvinist views on soteriology and predestination, which are summarized in part by the Five Points of Calvinism; some have argued that Calvinism as a whole stresses the sovereignty or rule of God in all things including salvation. First-generation Reformed theologians include Huldrych Zwingli, Martin Bucer, Wolfgang Capito, John Oecolampadius, Guillaume Farel; these reformers came from diverse academic backgrounds, but distinctions within Reformed theology can be detected in their thought the priority of scripture as a source of authority.
Scripture was viewed as a unified whole, which led to a covenantal theology of the sacraments of baptism and the Lord's Supper as visible signs of the covenant of grace. Another Reformed distinctive present in these theologians was their denial of the bodily presence of Christ in the Lord's supper; each of these theologians understood salvation to be by grace alone, affirmed a doctrine of particular election. Martin Luther and his successor Philipp Melanchthon were undoubtedly significant influences on these theologians, to a larger extent Reformed theologians; the doctrine of justification by faith alone was a direct inheritance from Luther. John Calvin, Heinrich Bullinger, Wolfgang Musculus, Peter Martyr Vermigli, Andreas Hyperius belong to the second generation of Reformed theologians. Calvin's Institutes of the Christian Religion was one of the most influential theologies of the era. Toward the middle of the 16th
Protestant Church of Augsburg Confession of Alsace and Lorraine
The Protestant Church of the Augsburg Confession of Alsace and Lorraine is a Lutheran church of public-law corporation status in France. The ambit of the EPCAAL comprises congregations in the Lorrain Moselle department; the EPCAAL adheres to the Apostles Creed, Nicene Creed, Luther's Small and Large Catechisms, the Formula of Concord, the Tetrapolitan Confession. The EPCAAL has 210,000 members in 208 congregations. Congregations holding services in German language use the current German Protestant hymnal Evangelisches Gesangbuch in a regional edition that includes traditional hymns from Alsace and Moselle. In 1961 the EPCAAL was a founding member of the Conference of Churches on the Rhine, which now functions as a regional group of the Community of Protestant Churches in Europe; the first conference took place in EPCAAL's conference centre, the former convent of Liebfrauenberg near Gœrsdorf. Since 2006, the EPCAAL has been a member of the Union of Protestant Churches of Alsace and Lorraine, an administrative umbrella with the Protestant Reformed Church of Alsace and Lorraine.
This is not a united body, but it provides a common decision-making structure and a common body of pastors. However, the two churches maintain their own organisation; the EPCAAL is a member of the Fédération protestante de France and of the Lutheran World Federation, the World Council of Churches. The EPCAAL had close fellowship with the Evangelical Lutheran Church of France. In the early 16th century Alsace and northeastern Lorraine were part of the Holy Roman Empire with the region being partitioned into many different imperial states. Most were monarchies, but several republics and portions of certain ecclesiastical principalities. While the prince-bishops tried to suppress any change towards the Reformation, the monarchies either adopted it or fought it, depending on the positions of their lords; the free imperial cities went through a process of discussion and conflict, winning over a majority of the burghers for the Reformation or not. The Free Imperial City of Mulhouse adopted Calvinism and joined the Swiss Confederation until the French blockade forced the city to accept French supremacy in 1795.
In 1523 and 1524, the Free Imperial City of Strasbourg became the next state in Alsace to adopt Lutheranism. Most publishers in Strasbourg agreed to diffuse new ideas by issuing Reformers' tracts and numerous pamphlets; this allowed well-known preachers such as Matthäus Zell, priest at the Strasbourg Cathedral, to propagate Reformatory theses to a large, enthusiastic community. In the same year theologians and exegetes including Wolfgang Capito, Caspar Hedio, Martin Bucer and built up the Reformatory movement amongst craftsmen and the moderately well to do of Strasbourg. In 1524, St. Aurelia, the market gardeners' parish, asked Bucer to become its preacher. Bucer adopted his ideas, he helped implement the Reformation in the Free Imperial City of Wissembourg in Alsace, which resulted in his excommunication by George of the Palatinate, the bishop of Speyer, his conviction as outlaw. In 1523 he found asylum in Strasbourg, where he set up Bible reading classes and in 1529, presented the Reformation.
He received John Calvin, expelled from Geneva in 1538. Bucer tried to safeguard the unity of the Church, but failed in reconciling Luther and Zwingli, or bringing Catholics and Protestants to agree at least on some points. At his urging, the city of Strasbourg granted asylum to the persecuted anabaptists. By 1525 the Reformation was spreading not only into the countryside possessions of Strasbourg, but into territories of other overlords. Although most capitular canons in the Great Chapter, the chapters of Strasbourg's Old St. Peter's and Young St. Peter's, like much of the traditional clergy, rejected the Reformation, the prince-bishop of Strasbourg, William III of Hohnstein, failed to satisfy the demand for change. Before the start of the Reformation, adherents of the Bundschuh movement in Alsace had demanded the right to elect their pastors on their own; the Lutheran church was the state church in the Free Imperial City of Strasbourg, administered by the city government. The city government passed laws on preaching and appropriated the Strasbourg Cathedral for the Lutheran state church in 1524.
It granted the Lutheran church the right to induct pastors in the seven parishes in the town and took the responsibility attributed to deacons, of supporting the poor. In 1529 the city government, supported by a large part of the population, decided that the Holy Mass should be abolished. Violent iconoclasm spread – notably among craftsmen – destroying many religious images; the Church of Strasbourg built up its liturgical and ecclesiastical structures. The church authorities instituted a bimonthly meeting of the pastors and three representatives of the Magistrate, in order to deal with all matters concerning teaching and doctrine. Upon more reflection, some liturgical aspects of iconographic nature as well as other abolished traditions of church life were reintroduced. On the occasion of the Diet of Augsburg in 1530, where Lu
Cross of Lorraine
The Cross of Lorraine, known as Cross of Anjou in the 16th century, is a heraldic two-barred cross, consisting of a vertical line crossed by two shorter horizontal bars. In most renditions, the horizontal bars are "graded" with the upper bar being the shorter, though variations with the bars of equal length are seen; the Lorraine name has come to signify several cross variations, including the patriarchal cross with its bars near the top. The Cross of Lorraine consists of one vertical and two horizontal bars, This cross has been referred to on the Flag of the Dominican Republic The Cross of Lorraine came from the Kingdom of Hungary to the Duchy of Lorraine. In Hungary, Béla III was the first monarch to use the two-barred cross as the symbol of royal power in the late 12th century, he adopted it from the Byzantine Empire, according to historian Pál Engel. René II, Duke of Lorraine inherited the two-barred cross as a symbol from his ancestors from the House of Anjou, his grandfather, René the Good, who used it as his personal sigil, laid claim to four kingdoms, including Hungary.
The cross was still known as the "cross of Anjou" in the 16th century. René II placed the symbol on his flag before the Battle of Nancy in January 1477. In the battle, René defeated the army of Charles the Bold, Duke of Burgundy, who had occupied the Duchy of Lorraine, regained his duchy. All coins struck; the Cross of Lorraine is an emblem of Lorraine in eastern France. Between 1871 and 1918, the north-eastern quarter of Lorraine was annexed to Germany, along with Alsace. During that period the Cross served as a rallying point for French ambitions to recover its lost provinces; this historical significance lent it considerable weight as a symbol of French patriotism. During World War II, Capitaine de corvette Thierry d'Argenlieu suggested the Cross of Lorraine as the symbol of the Free French Forces led by Charles de Gaulle as an answer to the Nazi swastika. In France, the Cross of Lorraine was the symbol of Free France during World War II, the liberation of France from Nazi Germany, Gaullism and includes several variations of a two barred cross.
The Cross was displayed on the flags of Free French warships, the fuselages of Free French aircraft. The medal of the Order of Liberation bears the Cross of Lorraine. De Gaulle himself is memorialised by a 43-metre high Cross of Lorraine in his home village of Colombey-les-Deux-Églises; the Cross of Lorraine was adopted by Gaullist political groups such as the Rally for the Republic. French Jesuit missionaries and settlers to the New World carried the Cross of Lorraine c. 1750–1810. The symbol was said to have helped the missionaries to convert the native peoples they encountered, because the two-armed cross resembled existing local imagery; the coat of arms of Hungary depicts a double cross, attributed to Byzantine influence as King Béla III of Hungary was raised in the Byzantine Empire in the 12th century, it was during his rule when the double cross became a symbol of Hungary. The'dual cross' is the consonant'gy' in ancient Hungarian runic writing which reads "egy" when it stands alone if not always, with "God" meaning.
A golden double cross with equal bars, known as the Cross of Jagiellons, was used by Grand Duke of Lithuania and King of Poland Jogaila since his conversion to Christianity in 1386, as a personal insignia and was introduced in the Coat of Arms of Lithuania. The lower bar of the cross was longer than the upper, since it originates from the Hungarian type of the double cross, it became the symbol of Jagiellon dynasty and is one of the national symbols of Lithuania, featured in the Order of the Cross of Vytis and the badge of the Lithuanian Air Force. The double-barred cross is one of the national symbols in Belarus, both as the Jagiellon Cross and as the Cross of St. Euphrosyne of Polatsk, an important religious artifact; the symbol is supposed to have Byzantine roots and is used by the Belarusian Greek Catholic Church as a symbol uniting Eastern-Byzantine and Western-Latin church traditions. The Belarusian Cross can be found on the traditional coat of arms of the Pahonia. Silver double cross, on a mountain with three peaks, forms the coat of arms of Slovak Republic.
It is considered national symbol of Slovaks, its history in present territory can be traced back to Great Moravia in 9th century. The "Cross of Lorraine" symbol appears in Unicode as U+2628 ☨ CROSS OF LORRAINE, it is not to be confused with U+2021 ‡ DOUBLE DAGGER. The cross of Lorraine was used in the Sabre and Worldspan global distribution systems as a delimiter in various input formats, the latest version of the Graphical User Interface for each system uses a different symbol: Apollo displays it as a plus sign, Worldspan as a number sign, Sabre as a yen symbol. For its defense of France in World War I, the American 79th Infantry Division was nicknamed the "Cross of Lorraine" Division; the German 79th Infantry Division of World War II used the cross of Lorraine as its insignia because its first attack was in the Lorraine region. The insignia was redesignated effective December 1, 2009, for the 79th US Army Reserve Sustainment Support Command in Los Alamitos, California; the cross is used as an emblem by the American Lung Association and related organizations through the world, as such is familiar from their Christmas Seals program.
Its use was suggested in 1902 by Paris physician Gilbert Sersiron as a symbol for the "crusade" against tuberculosis. The Scottish indie rock band Frightened Rabbit have used it as a symbol, notably on some merchandise a
An estuary is a enclosed coastal body of brackish water with one or more rivers or streams flowing into it, with a free connection to the open sea. Estuaries form a transition zone between river environments and maritime environments, they are subject both to marine influences—such as tides and the influx of saline water—and to riverine influences—such as flows of fresh water and sediment. The mixing of sea water and fresh water provide high levels of nutrients both in the water column and in sediment, making estuaries among the most productive natural habitats in the world. Most existing estuaries formed during the Holocene epoch with the flooding of river-eroded or glacially scoured valleys when the sea level began to rise about 10,000–12,000 years ago. Estuaries are classified according to their geomorphological features or to water-circulation patterns, they can have many different names, such as bays, lagoons, inlets, or sounds, although some of these water bodies do not meet the above definition of an estuary and may be saline.
The banks of many estuaries are amongst the most populated areas of the world, with about 60% of the world's population living along estuaries and the coast. As a result, many estuaries suffer degradation from a variety of factors including: sedimentation from soil erosion from deforestation and other poor farming practices; the word "estuary" is derived from the Latin word aestuarium meaning tidal inlet of the sea, which in itself is derived from the term aestus, meaning tide. There have been many definitions proposed to describe an estuary; the most accepted definition is: "a semi-enclosed coastal body of water, which has a free connection with the open sea, within which sea water is measurably diluted with freshwater derived from land drainage". However, this definition excludes a number of coastal water bodies such as coastal lagoons and brackish seas. A more comprehensive definition of an estuary is "a semi-enclosed body of water connected to the sea as far as the tidal limit or the salt intrusion limit and receiving freshwater runoff.
This broad definition includes fjords, river mouths, tidal creeks. An estuary is a dynamic ecosystem having a connection to the open sea through which the sea water enters with the rhythm of the tides; the sea water entering the estuary streams. The pattern of dilution varies between different estuaries and depends on the volume of fresh water, the tidal range, the extent of evaporation of the water in the estuary. Drowned river valleys are known as coastal plain estuaries. In places where the sea level is rising relative to the land, sea water progressively penetrates into river valleys and the topography of the estuary remains similar to that of a river valley; this is the most common type of estuary in temperate climates. Well-studied estuaries include the Severn Estuary in the United Kingdom and the Ems Dollard along the Dutch-German border; the width-to-depth ratio of these estuaries is large, appearing wedge-shaped in the inner part and broadening and deepening seaward. Water depths exceed 30 m.
Examples of this type of estuary in the U. S. are the Hudson River, Chesapeake Bay, Delaware Bay along the Mid-Atlantic coast, Galveston Bay and Tampa Bay along the Gulf Coast. Bar-built estuaries are found in place where the deposition of sediment has kept pace with rising sea level so that the estuaries are shallow and separated from the sea by sand spits or barrier islands, they are common in tropical and subtropical locations. These estuaries are semi-isolated from ocean waters by barrier beaches. Formation of barrier beaches encloses the estuary, with only narrow inlets allowing contact with the ocean waters. Bar-built estuaries develop on sloping plains located along tectonically stable edges of continents and marginal sea coasts, they are extensive along the Atlantic and Gulf coasts of the U. S. in areas with active coastal deposition of sediments and where tidal ranges are less than 4 m. The barrier beaches that enclose bar-built estuaries have been developed in several ways: building up of offshore bars by wave action, in which sand from the sea floor is deposited in elongated bars parallel to the shoreline, reworking of sediment discharge from rivers by wave and wind action into beaches, overwash flats, dunes, engulfment of mainland beach ridges due to sea level rise and resulting in the breaching of the ridges and flooding of the coastal lowlands, forming shallow lagoons, elongation of barrier spits from the erosion of headlands due to the action of longshore currents, with the spits growing in the direction of the littoral drift.
Barrier beaches form in shallow water and are parallel to the shoreline, resulting in long, narrow estuaries. The average water depth is less than 5 m, exceeds 10 m. Examples of bar-built estuaries are Barnegat Bay, New Jersey. Fjords were formed where pleistocene glaciers deepened and widened existing river valleys so that they become U-shaped in cross s
Lorraine Franconian is an ambiguous designation for dialects of West Central German, a group of High German dialects spoken in the Moselle department of the former north-eastern French region of Lorraine. The term Lorraine Franconian has multiple denotations; some scholars use it to refer to the entire group of West Central German dialects spoken in the French Lorraine region. Others use it more narrowly to refer to the Moselle Franconian dialect spoken in the valley of the river Nied, to distinguish it from the other two Franconian dialects spoken in Lorraine, Luxembourgish to the west and Rhine Franconian to the east. In 1806 there were 218,662 speakers of Lorraine Franconian in Moselle and 41,795 speakers in Meurthe. In part from the ambiguity of the term, estimates of the number of speakers of Lorraine Franconian in France vary ranging from 30,000 to 400,000; the most reliable data comes from the Enquête famille carried out by INSEE as part of the 1999 census, but they give a somewhat indirect picture of the current situation.
78,000 people were reported to speak Lorraine Franconian, but fewer than 50,000 passed basic knowledge of the language on to their children. Another statistic illustrating the same point is that of all adult men who used Franconian when they were 5, less than 30% use the language with their own children. Auburtin, Éric. 2002. "Langues régionales et relations transfrontalières dans l’espace Saar-Lor-Lux". Hérodote 105, pp. 102–122. Héran, François, et al. 2002. "La dynamique des langues en France au fil du XXe siècle". Population et sociétés 376. Paris: Institut National d'Études Démographiques. Hughes, Stephanie. 2005. Bilingualism in North-East France with specific reference to Rhenish Franconian spoken by Moselle Cross-border workers. In Preisler, Bent, et al. eds. The Consequences of Mobility: Linguistic and Sociocultural Contact Zones. Roskilde, Denmark: Roskilde Universitetscenter: Institut for Sprog og Kultur. ISBN 87-7349-651-0. Kieffer, Jean-Louis. 2006. Le Platt Lorrain de poche. Assimil. ISBN 2-7005-0374-0 Redde-n-ìhr Plàtt?
— Historical and linguistic information Gau un Griis — Association for the defense and promotion of Lorraine Franconian Plattweb
Protestant Reformed Church of Alsace and Lorraine
The Protestant Reformed Church of Alsace and Lorraine is a Reformed denomination in Alsace and Northeastern Lorraine, France. As a church body it enjoys the status as an établissement public du culte; the EPRAL adheres to the Apostles Creed, Nicene Creed, Heidelberg Catechism and the Second Helvetic Confession. The EPRAL has 33,000 members in 52 congregations served by 50 pastors. Congregations holding services in German language use the current German Protestant hymnal Evangelisches Gesangbuch issued by the Protestant church bodies in Austria, France and Luxembourg, in a regional edition including traditional hymns from Alsace and Moselle. In 2006 the EPRAL formed with the EPCAAL the Union of Protestant Churches of Lorraine; this is no united body. However, the two churches maintain their own organisation; the EPRAL is member of the Protestant Federation of France and of the World Communion of Reformed Churches, the World Council of Churches. The EPRAL was a founding member of the Conference of Churches on the Rhine in 1961, which now functions as a regional group of the Community of Protestant Churches in Europe.
The EPRAL has close fellowship with the Reformed Church of France. The first Reformed congregation in the area was founded by John Calvin in Strasbourg in Alsace, it has its origin in the early times of the Reformation. In the 16th and 17th centuries, the populations in a number of small imperial estates or free imperial cities including their governments had adopted the Reformed confession. Reformed confession spread in the northern and eastern part of the area with concentration in Mulhouse and Metz. In Strasbourg and some enclaves in northern Alsace and the Vosges, Reformed Christians form only small minority communities, but the Republic in Mulhouse was reformed at the time of the French Revolution, when all the area had become a part of France. After the conclusion of the Concordat of 1801 with the Vatican applying to French Roman Catholicism, in 1802 Napoleon I decreed the organic articles which constituted the other then-existing major religious groups in France, the Calvinists and Lutherans, as recognised public religious bodies.
These bodies all followed a similar model with semigovernmental leading bodies, such as the Reformed Central Council in Paris, the Lutheran General Consistory in Strasbourg and the Israelite Central Consistory in Paris. Subordinate to the chief bodies there were regional consistories each comprising several congregations altogether counting at least 6,000 souls; the organic articles shaped the constitution of the pre-1905 Reformed Church of France. The representatives of the Reformed church accepted the governmentally imposed structure, since it did not put the Reformed church in a worse position than the other creeds. However, Napoleon's model of hierarchical parastatal governance was a harsh breach with many crucial Reformed presbyterial and synodal traditions. Pastors were not employed and paid by the church people, constituted in the congregations, but were chosen and paid by the government and subordinate to the government-appointed members of the consistories. Napoleon's law did not provide for a general synod, the only body relevant in taking decisions in matters of doctrine and teaching for all the church, while the law de jure provided for regional synods combining representatives of at least five consistorial ambits the government de facto never allowed their convocation.
Lacking a general synod, last convened in 1659, with no provincial synods convoked, the Reformed congregations formed the only decision-taking body, though restricted to local church matters, legitimised by the Reformed doctrine. Until 1852 the law did not recognise Reformed congregations but considered them as indistinct local outposts of the parastatal consistories. On 26 March 1852 Napoleon III signed a decree, influenced by Charles Read, which still did not provide for a general synod, but at least made the Reformed congregations distinct legal entities, whose governing bodies - according to Reformed doctrine - were elected by the male adult members; the new Central Council established in 1852, the supreme executive body of the Reformed Church of France, was staffed with incumbents appointed by the government, a practice contradicting the presbyterial and synodal doctrine of Calvinism. In the course of the 19th century, Calvinists in France clung to different theological movements, such as traditionalist Calvinism, rationalist theology, Christian revival or Liberal Christianity.
So the pre-1905 Reformed Church of France entered into heavy controversies on doctrinal and teaching matters which could not be resolved due to the lacking general synod. Many Calvinists were adherents of the Christian revival movement colliding with proponents of religious liberalism; the congregations still could not employ the pastors, since the advowson was with the parastatal consistories. When the consistories appointed pastors of a particular theological leaning to a congregation whose members and elected bodies clung to another opinion, it created hefty quarrels. Two pastoral conferences were convened each by proponents of one of the two main currents in Fren
Roman Catholic Diocese of Nancy
The Roman Catholic Diocese of Nancy and Toul is a diocese of the Latin Rite of the Roman Catholic Church in France. After a considerable political struggle between Louis XV, Louis XVI, the Dukes of Lorraine, the diocese was erected by Pope Pius VI on 17 December 1777; the diocese is suffragan to the Archdiocese of Besançon. The title of count and the rights of sovereignty of the medieval Bishops of Toul originated in certain grants which Henry the Fowler gave St. Gauzelin in 927. During the Conflict of Investitures in 1108, the chapter became divided: the majority elected Riquin of Commercy as bishop. Henry V granted Conrad the title of bishop, with the stipulation that he did not exercise episcopal office. In 1271 grave differences broke out again in the chapter of Toul. In 1278 Pope Nicholas III appointed Conrad of Tübingen as bishop. Thereafter, it was the Holy See which appointed the bishops, alleging various reasons as vacancies arose; as a result, many Italian prelates held this important see until 1552, when Toul was occupied by France.
In 1597 Charles III, duke of Lorraine asked Pope Clement VIII for the dismemberment of the See of Toul and the creation of a see at Nancy. In the end, Clement VIII decided that Nancy was to have a primatial church and that its prelate would have the title of Primate of Lorraine and wear episcopal insignia, but should not exercise episcopal jurisdiction. In 1648 according to the Treaty of Westphalia the bishoprics of Metz and Verdun became French cities; the duchy of Lothringen, surrounded by French territories and occupied by French troops fell to the French, Lorraine became a French province. The population of Toul was around 10,000 persons in 1688. After the French revolution of 1789 France was divided into departments—Lorraine consisted of the departments of Meurthe, Meuse and Vosges. Nancy, Verdun and Epinal became the capitals of these departments. In 1688, the Cathedral of Toul had a Chapter with forty Canons. In the city of Toul there were seven parishes, seven houses of male religious and four monasteries of monks.
The diocese had around 200 parishes. In 1777, the Cathedral of Nancy had a Chapter in which there were three dignities and twenty-four Canons. In the city of 30,000 persons there were 7 parishes, twelve houses of male religious, ten monasteries of monks. All cathedral chapters in France were abolished in 1790 by the Constituent Assembly. In 1777 and 1778 Toul lost territories out of which were formed two new dioceses: Saint-Die and Nancy, both of them suffragans of Trier; the Concordat of 1802, suppressing Toul, made Nancy the seat of a vast diocese which included three Departments: Meurthe and Vosges. The diocese of Nancy was abolished during the French Revolution by the Legislative Assembly, under the Civil Constitution of the Clergy, its territory was subsumed into the new diocese, called'Meurthe', part of the Metropolitanate called the'Metropole du Nord-Est'. The Civil Constitution mandated that bishops be elected by the citizens of each'département', which raised the most severe canonical questions, since the electors did not need to be Catholics and the approval of the Pope was not only not required, but forbidden.
Erection of new dioceses and transfer of bishops, was not in the competence of civil authorities or of the Church in France. The result was schism between the Roman Catholic Church; the legitimate bishop of Nancy, Anne Louis Henri de La Fare, refused to take the oath, therefore the episcopal seat was declared vacant. On 13 March 1791 the electors of Meurthe were assembled, elected the Lazarist P.-F. Chatelain, a Professor at the Seminary in Toul. After some considerable consideration, he refused the election; the electors therefore returned to their deliberations, and, on the recommendation of the Ecclesiastical Committee of the National Assembly, on 8 May 1791 chose the Oratorian Luc-François Lalande of Saint-Lô, a theologian and student of Hebrew. He was consecrated a bishop at Notre Dame in Paris on 29 May by Jean-Baptiste Gobel, the titular Bishop of Lydda, installed as Constitutional Bishop of Paris. On 3 June he made his official entry into Nancy, where he began a war of pamphlets with Bishop de la Fare, in exile in Trier.
In September 1792 Lalande was elected a delegate to the Convention, where, on 7 November, he renounced his functions. In 1795 he became a member of the Council of 500. In 1801 he wrote a letter of submission to Pope Pius VII. At the end of 1799, an assembly of Constitutional priests elected Francois Nicolas of Epinal as a successor to Lalande. Nicolas, all the Constitutional Bishops, were required to resign in May 1801 by First Consul Bonaparte, negotiating a treaty with Pope Pius VII, the Concordat of 1801. Nicolas never recanted. Once the Concordat went into effect, Pius VII was able to issue the appropriate bulls to restore many of the dioceses and to regulate their boundaries, most of which corresponded to the new'départements'; the Concordat of 1802, suppressing Toul, made Nancy the seat of a vast diocese which included three Departments: Meurthe and Vosges. In a Bull of 6 October 1822, Pope Pius VII re-established the Dioceses of Verdun and Saint-Dié, detaching from the diocese of Nancy the departments of Meuse and Vosges.
Since 1824 the bishops of Nancy have borne the title of Bishops of Nancy and Toul, since nea