Mirari Vos: On Liberalism & Religious Indifferentism. Meanwhile, the two brothers had left La Chênaie for the College of St-Malo, in which they had been appointed professors. New York: Robert Appleton Company, 1910. Regrettably, I can't reply to every letter, but I greatly appreciate your feedback — especially notifications about typographical errors and inappropriate ads. The Revolution of 1830 put an end to this project. The first idea of this work and the materials were due to Jean-Marie, but the actual writing was done almost exclusively by Félicité. In the audience finally granted him on March 13, 1832, the Pope said nothing about L’Avenir and its teachings. The child acquired a taste for the books he found around him, and read voraciously and indiscriminately all that came to his hands, good and bad. The Revolution of 1848 brought to Lamennais a renewal of hope and celebrity. Lamennais refused to submit without qualification and in December 1833 renounced his ecclesiastical functions and abandoned all external profession of Christianity. While he thus succeeded in completing his literary education and acquiring foreign languages, these studies undertaken without teachers or guidance necessarily left gaps in his training, and made him liable to contract dangerous habits of intellectual intolerance. At the age of five Lamennais lost his mother: his father, absorbed in business, was thus obliged to confide the education of Jean-Marie and Félicité to Robert des Saudrais, the brother-in-law of his wife, who had no children of his own. He was not more fortunate in a newspaper, "Le Peuple constituant", in which he made common cause with the worst revolutionaries; its existence ended after four months, through failure to furnish its cautionnement. Hugues Félicité Robert Lamennais (de Lamennais, or de La Mennais; June 19, 1782, Saint Malo/Bretagne to February 27, 1854, Paris) was a Catholic priest and theological as well as political writer. To spread this pious literature he had become connected with a publishing house, the failure of which led to his financial ruin.. From 1809 he had devoted his moments of leisure to the translation of the "Spiritual Guide" of Louis de Blois. Always ill-at-ease in the office, he visited it as little as possible, and gave to reading all the time he could steal from his regular occupation. Lacordaire and Montalembert departed immediately, but Lamennais stayed on until Gregory's letter to the Polish bishops, which denounced the Polish revolution against the Tsar, dashed his last hopes. Quanta Cura was largely a reaffirmation of what Gregory XVI had said thirty years earlier in the 1832 encyclical Mirari Vos. Lamennais, Félicité Robert de. Besides some articles in the "Revue des Deux Mondes", the "Revue du Progrès" and "Le Monde", he published a series of pamphlets, e.g. "Félicité Robert de Lamennais." He then “shook the dust of Rome from off his feet.” At Munich, in 1832, he received the encyclical Mirari vos, condemning his policy; as a result L’Avenir ceased and the Agence was dissolved. Lamennais paid little attention to his critics, turned from them to the Vatican, and was shocked to receive in 1832 the encyclical Mirari Vos, which, without mentioning him by name, nevertheless condemned his ultramontanism on the ground that it disrupted the existing harmony between church and state. Dégert, Antoine. Naturally, these later volumes failed to secure the success which the first had attained. The force of his blows, the boldness of his ideas, his outspoken sympathy for every people then in a state of revolt, provoked new accusations against him and gave rise to suspicion of his orthodoxy. However, the fall of Napoleon, coming some months before the book appeared, made it no longer appropriate, and it thus obtained only a succès d' estime. Gregory XVI hastened to condemn in the Encyclical "Singulari nos" (15 July, 1834) this book, "small in size, but immense in perversity", and at the same time censured the philosophical system of Lamennais. On his return to France, Lamennais showed a greater determination than ever to combat Gallicanism and irreligious Liberalism. On the other hand, he derived valuable assistance from a certain number of young men, ecclesiastics and laymen, who gradually formed a group of which he was the centre. But a year later, after the Pope had publicly supported the Russian Czar in suppressing the Polish peasants, he left the … Vol. After seeming to yield, Lamennais ended by refusing to submit without reserve or qualification. Nihil Obstat. - The Encyclical Quanta cura and the Syllabus of Pius IX. ... but they were condemned in the encyclical ‘Mirari vos’ … The Catholic Encyclopedia. . The last two volumes of the "Essai" (1823) were devoted to this thesis. Félicité Lamennais, in full Hugues-Félicité-Robert de Lamennais, (born June 19, 1782, Saint-Malo, France—died Feb. 27, 1854, Paris), French priest and philosophical and political writer who attempted to combine political liberalism with Roman Catholicism after the French Revolution.A brilliant writer, he was an influential but controversial figure in the history of the church in France. “Mirari Vos” On Liberalism and Religious Indifferentism by Pope Gregory XVI – 1832 In the early 1800s, the Church in France, infected by the Revolution of 1789, turned to its charismatic philosopher and apologist, Abbe Felicite-Robert de Lamennais, promoter of a movement to “catholicize liberalism.” With Lacordaire, Gerbet, Montalembert, and de Coux, he waged a grim battle in defense of Catholics against the hostility of the government, of Roman ideas against the Gallicanism of the clergy, and of his system of the "common sense of mankind" against rationalistic philosophy. He withdrew to La Chênaie and there gave himself up under his brother's direction to ecclesiastical studies, briefly interrupted (January to July, 1806) to reestablish his threatened health by a sojourn at Paris. It was very difficult for Lamennais to break formally with the church. Mirari Vos: On Religious Indifferentism. His plan of a constitution, however, met with no success, and thereafter he confined himself to silent participation in the sessions. Hardly had this congregation come into existence when Mgr. He was the first who dared to attack Gallicanism publicly in France, and prepared the way for its defeat, the crowning work of the Vatican Council. The amelioration of humanity, devotion to the welfare of the people and of popular liberties, dominated him more and more. There Félicité completed another work, in which also he had his brother's collaboration, and which was to have been printed and published at Paris in 1814. He retired for two years and appeared in public as a non-Christian. In a famous encyclical, Mirari Vos (August15, 1832), the theories were condemned, though Lamennais was not mentioned by name nor his equally famous collaborators, the Comte de Montalembert and Henri Lacordaire. In these he attempts to prove, with the aid of history, that the chief dogmas of Christianity have been and are still, under various disguises, professed throughout the world. Restored to Christian sentiments, he made his First Communion, and resolved to consecrate himself to the service of the Church. Consult also Lettres inedites de J. M. et de F. de Lamennais (Nantes, 1862); (Euvres posthumes de Lamennais (2 vols., Paris, 1863); (Euvres inedites de Lamennais (2 vols., Paris, 1866); Confidences de Lamennais (Nantes, 1886); Correspondance inedite de Lamennais avec le baron de Vitrolles (Paris, 1886); L'intime (2 vols., Paris, 1892); Lettres de Lamennais a Montalembert (Paris, 1898); Lettres de Lamennais a Benoit d'Azy (Paris, 1898); Lamennais et David Richard. While still a child he r ead widely, esp. Documents inedits (Paris, 1909); BLAIZE, Essai biographique sur M. F. de Lamennais (Paris, 1858); MERCIER, Lamennais (Paris, 1895); SPULLER, Lamennais (Paris, 1892); BOUTARD, Lamennais, sa vie et ses doctrines, I-II (1905-8); MARECHAL, Lamennais et Victor Hugo (Paris, 1906); IDEM, Lamennais et Lamartine (Paris, 1907). After seeming to yield, Lamennais ended by refusing to submit without reserve or qualification. The happy influence of his brother Jean-Marie, who had recently (1804) been ordained a priest, rescued him from this condition. His Paroles d'un croyant (1834) was the greatest work of this period. Lamennais két társával együtt Rómába ment, és próbálta meggyőzni eszméiről XVI. In opposition to Napoleon, who wished to transfer the right to the metropolitans, the two brothers vindicated the pope's exclusive claim to the canonical institution of bishops. The result was the most apocalyptic prayer in French, Paroles d’un croyant, 1834, comparable to Blake’s Prophetic Books or Christopher Smart or in some ways to Lautréamont’s Les Chants de Maldoror. The latter, though delicate and frail in physique, early exhibited an exuberant nature, a lively but indocile intelligence, a brilliant but highly impressionable imagination, and a will resolute to obstinacy and vehement to excess. Only one criterion will enable us to discern the true religion from the false, and that criterion is the authority of testimony. +John Cardinal Farley, Archbishop of New York. The bishops themselves protested almost unanimously against the Government's action. These criticisms and others irritated Lamennais without convincing him of his error; he submitted his book to Rome and, in reply to his critics, wrote the "Défense de l'Essai" (1821). On the occasion of a ministerial ordinance prescribing the teaching of the famous Declaration of 1682 (see GALLICANISM, VI, 384), he published his "Religion considérée dans ses rapports avec l'ordre civil et politique" (1825), in which he denounced Gallican and Liberal tendencies as the joint causes of the harm done to religion, and as equally fatal to society. He even multiplied reasons for being shut up in the library, abandoned himself there to his favorite reading, and made such rapid progress that he was soon able to read the classical authors without difficulty. Then came the "Guide du premier âge", the "Journée du Chrétien", and a "Recueil de piété" (1828). Lamennais, however, cared much less for politics than for religion, and contributed to "Le Conservateur" only in defense of Catholic interests. En France, durant la Monarchie de Juillet, le Gouvernement prend des mesures hostiles à l'égard du clergé2. Rousseau, whose influence contributed to his loss of religious faith at an early age.But under the guidance of his brother Jean Marie (c. 1780–1860), who … In his heart, however, he cherished deep resentment, the echoes of which reached the outer world through his correspondence. Lamennais, however, who no longer believed that the pope was competent in political questions , refused to alter his positions after the pope in his encyclopical of 1832 Mirari vos condemned the ideas advocated in L'Avenir. Mirari Vos caught up with de Lamennais in Munich. Lamennais sympathized with the Revolution of 1848 and was elected a deputy for Paris to the Constituent Assembly. His father, Pierre Robert de Lamennais (or La Mennais), was a respectable merchant of Saint-Malo, ennobled by Louis XVI at the request of the Estates of Brittany in acknowledgment of his patriotic devotion. While staying in Munich, Lamennais received the 1832 encyclical Mirari vos, which condemned religious pluralism in general and certain of Lamennais's ideas advanced in L'Avenir without mentioning his name. If the latter can furnish no certitude, how can we expect any from the general reason, which is but a synthesis of individual reasons? It is in reality the true, the only religion which began with the world and perpetuates itself with it. Lamennais, whose Father was a shipowner ennobled by Louis XVI, was ordained priest in 1816. (1910). Addressed "To All Patriarchs, Primates, Archbishops, and Bishops of the Catholic World", it is general in scope. In The Catholic Encyclopedia. Little by little, he began by renouncing his ecclesiastical functions (December, 1833) and ended by abandoning all outward profession of Christianity. Lamennais paid little attention to his critics, turned from them to the Vatican, and was shocked to receive in 1832 the encyclical Mirari Vos, which, without mentioning him by name, nevertheless condemned his ultramontanism on the ground that it disrupted the existing harmony between church and state. To set himself right in the face of all this hostility, he suspended the publication of "L'Avenir" (15 November, 1831), and went to Rome to submit his cause to Gregory XVI. Félicité, who used to assist at the Divine services, derived from these early impressions a lasting and lively hatred of the Revolution. Many of the opinions maintained in this book remind one that it was begun when its author was a Catholic, but there are many others which betray his later evolution; he denies in formal terms the fall of man, the Divinity of Christ, eternal punishment, and the supernatural order. This was what he called "catholicizing liberalism". His father at first intended Lamennais to join him in his business, but the youth obeyed without enthusiasm. Remy Lafort, S.T.D., Censor. It comprises a treatise on metaphysics in which God, man, and nature are studied by the light of reason only. Towards the end of the same year appeared the first volume of the "Essai sur l'indifférence en matière de religion". Ecclesiastical approbation. Irritated by these attacks, a majority of the French bishops, who were moderate Gallicans, signed a protest against this pamphlet which accused them of leanings towards schism. Hugues-Félicité Robert de Lamennais (or De La Mennais) (19 June 1782 – 27 February 1854) was a French Catholic priest, philosopher and political theorist. 4. New York: Robert Appleton Company. After seeming to yield, Lamennais ended by refusing to submit without reserve or qualification. After seeming to yield, Lamennais ended by refusing to submit without reserve or qualification. Felicité Robert de Lamennais, Charles Forbes René de Montalembert and Jean-Baptiste Henri Lacordaire started a newspaper, L'Avenir ("The Future"). However regrettable his end, it does not efface the memory of Lamennais' great services to the Church of France. To this epoch, too, belongs the translation of the Gospels, with anti-Christian notes and reflections. To him also belongs the honor of having inaugurated the struggle which was to issue in freedom of education (liberté d'enseignement). The others returned to France, but de Lamennais stayed on until the pope published his bull called Mirari Vos. Little by little, he began by renouncing his ecclesiastical functions (December, 1833) and ended by abandoning all outward … The Revolution was then at its height; the proscribed priests had been obliged to leave France, or to continue from hiding-places their sacred ministrations at the peril of their lives. The true religion, therefore, is that which can put forth on its own behalf the greatest number of witnesses. He was the first apologist to compel the attention of unbelievers in the nineteenth century, and to force them to reckon with the Christian Faith. Vo februári 1833 uverejnil Lamennais v lokálnych novinách Journal de la Haye otvorený list, v ktorom uviedol, že napriek pápežskému odsúdeniu v encyklike Mirari vos bude pokračovať v šírení svojich liberálnych názorov a predstáv. It was also a confusion of the natural and the supernatural orders, of philosophy and theology, to base both alike on the authority of the human race; and, since according to him both alike are based on human testimony, religious faith was at once reduced to human faith. He waited a long time, but received no definite answer: then some days after his departure from Rome, appeared the Encyclical "Mirari vos" (15 August, 1832), in which the pope, without expressly designating him, condemned some of the ideas advanced in "L'Avenir" liberty of the press, liberty of conscience, revolt against princes, the need of regenerating Catholicism, etc. Félicité was not very docile at his lessons, and, to punish him, M. des Saudrais would sometimes shut him up in the library. After this he published only works inspired by his new democratic tendencies, repeating with no great show of originality the ideas of Les Paroles d'un croyant", the whole foundation of which consisted of a few humanitarian commonplaces, relieved here and there with vague socialism. Hi condemna tota forma de liberalisme religiós o polític. Notwithstanding this pressure the Vatican conducted a more careful study than Lamennais realized. Lamennais next published a violent article against the imperial university; indeed, when Napoleon returned from Elba, the young writer, thinking himself insecure in France, went over to England, where he found a temporary asylum with M. Carron, a French priest who had established in London a school for the children of émigrés. Jean-Marie and Félicité — or Féli, as he was called in the family — were taken to live with their uncle at La Chênaie, an estate not far from Saint-Malo, which Félicité was afterwards to make famous. October 1, 1910. When that Church lay bleeding from the blows inflicted on it by the Revolution, and intimidated by the insolent triumph of infidel philosophy, he consecrated to her relief, both absolute devotion and abilities of the highest order. At the same time a letter from Cardinal Pacca informed Lamennais that the pope had been pained to see him discuss publicly questions which belonged to the authorities of the Church. Félicité Robert de Lamennais. Deserted by the papacy, he turned for authority again to the common consent of mankind, preaching more radical democracy in Words of a Believer (1834), which ended his connection with the Catholic Church. It was very difficult for Lamennais to break formally with the church. The clergy and all educated Catholics thrilled with joy and hope, when this champion entered the lists armed as none since Bossuet, for it was indeed with Bossuet and Pascal that this priest, yesterday unknown, was now compared. Lamennais himself soon visited the Holy See; Leo XII received him very kindly and at one time even thought of making him a cardinal, despite his excitable character and exaggerated ideas. He promised his collaboration to "Le Conservateur", a royalist paper of the Extreme Right party, for which Chateaubriand and de Bonald were writing. Lamennais, bitterly disappointed, submitted. It was accompanied by a letter from Cardinal Pacca chastising de Lamennais in Gregory XVI’s name for publicly discussing matters best confined to the proper authorities, and that should have remained confidential, at least until the situation could be straightened out. In 1824 he published a French version of the "Imitation of Christ" with notes and reflections, more widely read than any of his works. This ecclesiastical college having been closed by imperial authority, Félicité withdrew to La Chênaie, while his brother was called, as vicar-general, to Saint-Brieuc. One of his works, "Le Pays et le Gouvernement" (1840) brought down on him a year's imprisonment, which he served in 1841. At the same time, his unwise reading, especially of Jean-Jacques Rousseau, seduced his ardent mind and prejudiced him against religion. He died rejecting all religious ministration, and after requesting that his body "be carried to the cemetery, without being presented at any church". When the Revolution broke out the next year (July, 1830), sweeping the Bourbons away and lifting the House of Orléans to the throne, Lamennais beheld without regret the departure of the one, and without enthusiasm the accession of the other dynasty. In the early 1800s, the Church in France, infected by the Revolution of 1789, turned to its charismatic philosopher and apologist. At the same time, it … Venerable Brothers, Greetings and Apostolic Blessing. For Lamennais the shock of disavowal by Rome was too much. After describing the evils under which the Church labored in France, the authors point out the causes and propose remedies, among others provincial councils, diocesan synods, retreats, ecclesiastical conferences, community life, and proper methods in recruiting the clergy. Mirari vos — est une encyclique écrite par Grégoire XVI le 15 août 1832 dans le but de condamner le libéralisme et l indifférentisme religieux. 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