In 1845 a new congregation was formed, called "The Reform Association of Berlin," which was recruited from the extreme left wing of the liberal Jewish party. This congregation became noted for the introduction of a Sunday service, a measure which eventually compelled them to entirely abandon the Jewish Sabbath. Samuel Holdheim, the ablest exponent of radical Judaism, was selected to be their preacher. Thus far had the Reform movement proceeded, when, in 1848, the incidents of a great political revolution crowded every other issue into comparative insignificance. The fall of Metter-nich before the intrigues of the camarilla and the fury of a popular uprising, the humiliation of the king of Prussia, the convocation of the national parliament, the Baden insurrection,--these were the events that absorbed the interest of the public. Political incompetency on the part of the leaders precipitated the catastrophe of the revolution, and the hopes of the German people were again doomed to disappointment. Soon the reaction set in, a dreary period of stagnation followed, and the efforts of the friends of freedom were paralyzed. The Jewish Reformers were stricken down by the general reverse that had overtaken the liberal party, nor have they since been able to recover from its stunning effects. Two revolutions, those of 1830 and 1848, mark the growth and the decline of "scientific reform." Within the past thirty years a number of prominent reformers have been called to this country, and to them is due the spread of the movement in the United States. The difficulties which confronted them here were of the most formidable kind. The great bulk of the Jewish emigration to the United States were originally drawn from the village congregations of the Fatherland, and were by no means fair specimens of the intelligence and culture of the Jewish race. While they displayed the qualities of energy, perseverance, and thrift, and soon acquired wealth and influence in the commercial world, few only were fitted to appreciate a movement so thoroughly intellectual in its bearings as that which the reformers came to propagate amongst them. The mere externals of reform were readily adopted, but its spiritual essence escaped them. Accordingly, the development of Reformed Judaism on American soil presents no novel or striking features for our consideration, and it may appropriately be treated as a mere offshoot of the German stock. PRINCIPLES.