Joseph II, had forwarded them to the new pope, Clement XIV. These articles, though Febronius was prohibited in the archdioceses, were wholly Febronian in tone; and, indeed, Hontheim himself took an active part in the diplomatic negotiations which were their outcome. An attempt was made to realize the principles of the "Febronius" on a large scale in Austria, where under Joseph II a national Church was established according to the plan outlined. Joseph's brother, Leopold II, Grand Duke of Tuscany, made efforts in the same direction in the Grand Duchy of Tuscany. Lauchert wrote that it was Austrian canonists who contributed most towards the compilation of a new law code regulating the relations of Church and State, which was used under Joseph II; especially noteworthy were the textbooks on canon law prescribed for the Austrian universities, and compiled by Paul Joseph von Riegger, by Josef Johann Nepomuk Pehem, and by Johann Valentin Eybel. Febronius inspired the proceedings of two ecclesiastical assemblies, both held in the year 1786: the resolutions adopted along these lines at the reforming Synod of Pistoia, under Bishop Scipione de' Ricci were repudiated by the majority of the bishops of the country; more significant was the Congress of Ems, at which the three ecclesiastic prince-electors of Cologne, of Mainz and of Trier and the Prince-Bishop of the Archbishopric of Salzburg and in conformity with the basic principles of the "Febronius", made a fresh attempt to readjust the relations of the German Church with Rome, with a view to securing for the former a greater measure of independence; they also had their representatives draw up twenty-three articles of the celebrated Punctation of Ems, subsequently ratified and issued by the archbishops. This document was the outcome of several years of controversy between the archbishops and the Papal Nuncios, aroused by what was considered the unjustifiable interference of the latter in the affairs of the German dioceses. In drawing up the Punctation of Ems he took no active part, but it was wholly inspired by his principles. It consisted of twenty-three articles, which may be summarized as follows. Bishops have, in virtue of their God-given powers, full authority within their dioceses in all matters of dispensation, patronage and the like; papal bulls, briefs, etc., and the decrees of the Roman Congregations are only of binding force in each diocese when sanctioned by the bishop; nunciatures, as hitherto conceived, are to