The plan of studies drawn up by Abbot Rautenstrauch, rector of the University of Vienna (1774), for the theological students of that institution meant nothing less than a complete break with the whole traditional system of clerical education. In itself it had much to recommend it, but the principles that underlay its introduction, and the class of men to whom its administration was entrusted, were enough to render it suspicious. The director of studies in Austria, Baron von Swieten, himself in close contact with the Jansenists and the Encyclopaedists, favoured the introduction of the new plan into all the Austrian universities and colleges, and took good care, besides, that only men of liberal views were appointed to the chairs. In the hands of professors like Jahn and Fischer, Scriptural Exegesis began to partake more and more of the rationalism of the Protestant schools; Church History as expounded by Dannenmayr, Royko, and Gmeiner, became in great part an apology for Gallicanism; the Moral Theology taught by Danzer and Reyberger was modelled largely on a purely rational system of ethics, and the Canon Law current in the higher schools was in complete harmony with the views of Febronius and Joseph II. The Prince-bishops of Mainz, Trier, and Cologne spared no pains to propagate these liberal views amongst those who were to be the future priests in their territories. In the University of Mainz Isenbiehl's views on Scripture brought him into conflict with the Church; Blau, the professor of dogma, denied the infallibility of the Church and of General Councils; while Dorsch, the professor of philosophy, was an ardent disciple of Kant. A similar state of affairs prevailed at the University of Trier, at Bonn which was established for the express purpose of combatting the ultramontanism and conservatism of Cologne, and to a more or less degree at Freiburg, Wurzburg, Ingolstadt, and Munich. By means of the universities and by the publication of various reviews these liberal theories were spread throughout Germany. An attempt was made to reform the discipline and liturgy of the Church so as to bring them into harmony with the new theology. Many advocated the abolition of popular devotions, the substitution of German for the Latin language in the missal and in the ritual, and the abolition of clerical celibacy.