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252 REFORMATORIES REFORMED CHURCH able by imprisonment or penal servitude, and who have been committed to jail in the first instance for not less than 10 days ; they must be between 10 and 16 years of age, unless pre- viously convicted or sentenced by a superior court. Industrial schools are for destitute and vagrant children under 14 years of age ; they are sent directly to the institution, and do not pass through the jail. Children under 12 years of age, guilty of any petty offence, may also be sent to them instead of being committed to prison and a reformatory. Reformatories or industrial schools may be established in connec- tion with any religious organization. The num- ber of reformatories in Great Britain on Jan. 1, 1873, was 65, of which 45 were for boys and 20 for girls. The total number of inmates at that date comprised 4,424 boys and 1,151 girls. The number of certified industrial schools was 100, in which were 7,598 boys and 2,587 girls, besides 720 children 'who were under deten- tion. In France the establishments for the correctional education of juvenile delinquents receive boys and girls 16 years of age and under. The penitentiary colonies and correc- tional colonies are for boys. To the former are sent: 1, children acquitted as having acted without knowledge, but who are not sent back to their parents ; 2, young prisoners sentenced for more than six months and not exceed- ing two years. Some of these are public in- stitutions, founded and directed by the state; others have been established and are man- aged by individuals with the authorization of the government. The correctional colonies, which are all public, receive young prisoners sentenced for more than two years, and those from the penitentiary colonies who have been declared insubordinate. A similar classification is made for girls, for whom there are 20 es- tablishments, of which one is directed by the state. There are 32 establishments for boys, including 3 public colonies, 4 correctional wards, and 25 private colonies. The most suc- cessful of the French reformatories for boys is the agricultural colony at Mettray, five miles from Tours. (See MKTTRAT.) The prin- ciples of family groups and agricultural labor were copied from the Rauhes Haus, near Ham- burg, which was established by Dr. Wichern in 1833, and has long been one of the most noted institutions of the kind in Europe. Belgium has a highly successful institution for the reformation of juveniles, not criminals, but vagrants, truants, street beggars, &c. It comprises three different schools, two for boys and one for girls; the former are at Ruys- selede and Wynghene, within sight of each other, and the latter is at Beernem, two or three miles distant. The chief occupation of the boys is farm work, though during the win- ter they are employed in a variety of trades. The girls are engaged chiefly in lace making, sewing, and laundry work. This institution is noted for the class of neglected children it is intended for, and is self-sustaining. REFORMED CHURCH. The Protestants on the continent of Europe were divided, about the middle of the 16th century, into two main bodies, known as the Lutheran church and the Reformed church. Though these designations are insufficient to include all the subsequent divisions and sects, yet they mark two dis- tinct types of theology and polity, which have been ever since perpetuated. The so-called Reformed churches are those nurtured under the influence of what is popularly known as the Calvinistic system. This system is contrasted with Lutheranism in several marked particu- lars. Its keynote is in the doctrine of the divine sovereignty, held not as a philosophical speculation, but as a religious tenet. Luther indeed agreed with Calvin, using even stronger forms of statement, as to the servitude of the fallen human will, and the doctrine of elec- tion. But the Lutheran theology, under Me- lanchthon's influence, and in the Formula Concordice, renounced the decree of uncondi- tional election ; nor did its divines defend the supralapsarian scheme. Another theological difference was upon the theory of the Lord's supper. Luther, though denying transubstan- tiation, affirmed a supernatural union of the body and blood of Christ with the consecrated elements, and advocated a literal interpretation of the words, "This is my body," holding to the real presence of Christ in the eucharist, in such a sense that the communicant, worthy or unworthy, actually receives the body of Christ into the mouth, "in, with, and under the form of the bread." The Lutheran divines asserted the ubiquity, though not in the common sense, of Christ's body, resulting from the union of the divine and human natures in his person. Calvin, on the contrary, maintained the real presence of Christ in the supper only in a spiritual sense, and a spiritual reception on the part of the communicant, the body of Christ meanwhile remaining in heaven, and imparting its virtue by a wonderful spiritual process. (See Julius Muller, Lutheri et Cal- vini Sententics de Sacra Ccena inter te com- parafa, Halle, 1858.) But in contrast with Zwingli, Calvin held that the sacraments were seals and pledges, and not merely signs, of di- vine grace. Montesquieu says that the Luther- an and Reformed communions each believed itself to be most perfect : " The Calvinists believe themselves to be most conformed to what Jesus has said, the Lutherans to what the apostles have done." " The Calvinists," says Schweizer, "contended against the paganism of Rome, and the Lutherans against its Juda- ism." The latter have been more practical, tho former more speculative ; the one communion most absorbed in the reconciliation of sover- eignty with free will, the other most devoted to the problem of the relation of the divine tp the human, especially in the pet-son of Christ. The Lutheran paid more deference to tradi- tion, the Calvinist relied more on the exclu- sive authority of Scripture, often not distin