History of the Catholic Church from the Renaissance to the French Revolution - Volume 1 by James MacCaffrey (read dune .txt) 📕

charms or vigour of expression that characterised the works of the enemies of religion. The principal apologists in France at this period were /Huet/ (d. 1721), /Sommier/ (d. 1737), the Oratorian /Houteville/ (d. 1742), /Baltius, S.J./ (d. 1743), /Bullet/, professor in the University of Besancon (d. 1775), /Bergier/, one of the most distinguished of Bullet's pupils (d. 1790), /Guenee/ (d. 1803), the able opponent of Voltaire, and /Feller, S.J./ (d. 1802), whose /Catechisme philosophique/ and /Dictionnaire Historique/ enjoyed a widespread popularity long after the writer had passed away.

In dogmatic theology the leading representatives of the Thomistic school were without doubt /Vincent Louis Gotti/ (1664-1742) and /Charles Rene Billuart/ (1685-1757). The former of these was born at Bologna, entered the Dominican novitiate at an early age, was the author of several polemical works directed against the Lutherans and Calvinists, and was created cardinal (1728). On account of his ability, prudence, and sanctity of life he exercised a wonderful influence both within and without his order in France, so much so that in the conclave of 1740 his election to the papacy was favoured by a large body of his colleagues. Cardinal Gotti's greatest work was his commentary on St. Thomas, entitled /Theologia Scholastico-Dogmatica iuxta mentem D. Thomae/ (1727-1735). /Billuart/ was born at Ardennes in Belgium, and on the completion of his classical studies he became a novice in the Dominican convent at Lille. For the years during which he held several positions in Dominican houses in Belgium his abilities as a writer, professor, and preacher, attracted so much attention that on the petition of Billuart's colleagues at Douay, the general of the order decided to entrust him with the work of preparing an exhaustive and authoritative commentary on the /Summa/ of Saint Thomas. After five years hard work the edition was completed and was published at Liege in nineteen volumes[1] (1746-51). A compendium was issued in 1754.

The best known and ablest exponent of the theological system of Duns Scotus was /Claude Frassen/ (1621-1711). He was born at Peronne, joined the Franciscans, and was sent to Paris, where he taught theology for years. His great work is his /Scotus Academicus/, a commentary or explanation of the theological system of Duns Scotus. Both on account of its faithful exposition of the views of Scotus and of the excellent method and style in which it is composed this work enjoyed and enjoys a considerable reputation.[2] Of the theologians of the Augustinian school the two best known were /Lorenzo Berti/ (1696- 1766) whose /De Theologies Disciplinis/ (1739-45) led to an imputation of Jansenism, from which the author was cleared by the verdict of Benedict XIV., and /Cardinal Norris/ (1631-1704) for a long time professor of ecclesiastical history at the University of Padua, against whose books, /Historia Pelagiana/ and /Vindiciae Augustanae/, a prohibition was levelled by the Spanish Inquisition, but reversed on appeal to Benedict XIV.

The endless controversies to which Jansenism gave rise had lowered the reputation of the Sorbonne. The greatest representative of this centre of theological learning at this period was /Honore Tournely/, the steadfast opponent of Jansenism, whose /Praelectiones Theologicae/ (1738-40) was regarded as one of the most important works of the time. In the defence of the Holy See against the attacks of Febronius the greatest writers were /Zaccaria/ (1714-95) who wrote voluminously on theology, ecclesiastical history and canon law; /Alfonso Muzzarelli/ (1749-1813), the Dominican, /Cardinal Orsi/ (1693-1761), and /Cardinal Gerdil/ (1718-1802), whose election to the papacy on the death of Pius VI. was vetoed by the Emperor. The /Theologia Wirceburgenis/ published by the Jesuits of Wurzburg (1766-71) contained a complete and masterly summary of the entire theological course.

Though Billuart and many of his contemporaries, following in the footsteps of St. Thomas, dealt with both dogmatic and moral theology, the tendency to treat the latter as a distinct department and to give more attention to what may be termed the casuistical side of moral theology became more marked. To a certain extent, at least in manuals intended for the use of the clergy, such a method was rendered necessary by the frequent and more comprehensive character of the confessions. Yet it furnished some apparent justification for the onslaughts of the Jansenists, who thought that they detected in the new method a degradation of theology, a divorce between religion and casuistry, and a return to the unholy hair-splitting of the Pharisees.

Closely allied with the opposition to the new method adopted by the moral theologians was the controversy on Probabilism, that divided the schools during the greater part of the seventeenth and eighteenth centuries. In the practical solution of doubtful obligations Probabilism had been applied for centuries, but it was only towards the end of the sixteenth century that the principle was formulated definitely by the Dominican, De Medina. It was accepted immediately by a great body of the Jesuits, as well as by nearly all writers on moral theology. The Jansenists, however, in their eagerness to damage the reputation of their Jesuit opponents charged them with having introduced this novel and lax system of morals with the object of catering for the depraved tastes of their degenerate clients, and this charge when presented in a popular and telling style by their opponents created a distinctly unfavourable impression against the Society. The condemnation of Probabilism by the University of Louvain (1655) and the outcry raised against it by the Rigorist party led most of the religious orders and the secular clergy to abandon the system. Two incidents that took place shortly afterwards helped to strengthen the anti-Probabilist party. One of these was the condemnation by the Holy See of certain very lax principles put forward by some theologians who labelled themselves Probabilists (1679), and the other was the decision given by Innocent XI.[3] in the case of the defence of Probabiliorism written by Thyrsus Gonzalez (1624-1705) afterwards general of the Jesuits. His superiors refused him permission to publish his work, and on appeal to the Pope this prohibition was removed (1680). But though the Pope certainly favoured Probabiliorism it is not clear that his decision gave any practical sanction to this opinion. Rigorism was dealt a severe blow by the condemnation issued by Alexander VIII. (1690), and in the end the influence and writings of St. Alphonsus put an end to both extremes.

Amongst the great theologians of the time were the Jesuit /Lacroix/ (1652-1714), /Paul Gabriel Antoine, S.J./ (1679-1743) professor at the Jesuit College of Pont-a-Mousson, /Billuart/ (1685-1757), /Eusebius Amort/ (1692-1775), and the /Salmanticenses/, the Jesuit authors of the series on moral theology begun in Salamanca in 1665. But by far the most remarkable writer on moral theology during the eighteenth century was /Saint Alphonsus de' Liguori/[4] (1697-1787), the founder of the Redemptorists. A saint, a scholar, and a practical missionary, with a long and varied experience in the care of souls, he understood better than most of his contemporaries how to hold the scales fairly between laxity and rigorism. Though his views were attacked severely enough in his own time they found favour with the great body of theologians and the approbation given to them by the Church helped to put an end to the rigorist opinions, that remained even after their Jansenistic origin had been forgotten.

The spread of indifferentist or rationalist theories could not fail to weaken the reverence that had been inculcated by the early Reformers for the Bible as the sole source of God's revelation to men. Acting upon Luther's principle of private judgment others, regardless of their inspiration and infallibility, undertook to subject the Scriptures to the authority of human reason. Faustus Socinus (1539- 1604), one of the founders of the Socinian sect, insisted that everything in the Scriptures that seems opposed to reason could not have come from God and should be eliminated. For some time while religious fervour was at its height both Lutherans and Calvinists held fast by their religious formularies and refused to accept the scriptural views of Socinus. But once dogmatic religion had been assailed by the new philosophico-rationalist school in England, Germany, and France the way was prepared for the acceptance of more liberal views. On the one hand, many of the extreme opponents of Christianity set themselves to point out the errors of the Bible, as a proof that it could not have come from God, while, on the other, many of the Protestant scholars, who still held by a divine Christian revelation, endeavoured to eliminate from it the supernatural without rejecting openly the authority of the Scriptures.

It was with this design that Jacob Semler (1725-91) formulated the Accommodation Theory, according to which Christ and His Apostles accommodated their actions and their language to the erroneous notions prevalent among the Jews in their time, and for this reason all that bordered upon the mysterious should be regarded merely as a surrender to contemporary superstition. Another method of arriving at a similar conclusion was adopted by Kant, who maintained that the Bible was written only to inculcate morality and to strengthen man's moral sense, and that all that is recorded in it must be interpreted by reason in the light of the object which its authors had in view.

With such liberal theories about the authority and inspiration of the Scriptures in the air it was almost impossible that the Catholic exegetists could escape the contagion. One of the ablest Catholic writers at the time, the French Oratorian /Richard Simon/ (1638-1712), was accused by his contemporaries of having approached too closely to the rationalist system in his scriptural theories. He was a man well- versed in the Oriental languages and well able to appreciate the literary and historical difficulties that might be urged against the inspiration and inerrancy of the Old Testament. He maintained that the Bible was a literary production, and that, as such it should be interpreted according to the ideas and methods of composition prevalent in the country or at the time in which the various books were written. His views were contained in his /Histoire Critique de Vieux Testament/ (1678) and his /Histoire Critique de Texte du Nouveau Testament/ (1689), both of which, though undoubtedly able works that have considerably influenced scriptural study amongst Catholics since that time, were severely criticised, and were condemned by the Congregation of the Index.

Another French Oratorian of the period, /Bernard Lamy/ (1640-1715), dealt with the introduction to the Scriptures in his two books /Apparatus ad Biblia Sacra/ (1687) and /Apparatus Biblicus/ (1696). As a professor of philosophy Lamy had stirred up already a strong opposition owing to his evident leanings towards Cartesianism, nor was he less unhappy in his scriptural studies. He questioned the historical character of the narrations contained in the books of Tobias and Judith, and contended that notwithstanding the decrees of the Council of Trent less authority should be attributed to the Deutero-Canonical than to the Proto-Canonical books of the Bible.

Amongst the leading scriptural commentators were /Le Maistre de Saci/ (d. 1684), a Jansenist, who published translations of the Old and the New Testament, the latter of which was put upon the Index; /Piconio/ (Henri Bernardine de Picquigny, 1633-1709) a Capuchin whose /Triplex Exposito in Sacrosancta D.N. Jesu Christi Evangelia/ (1726), has not been surpassed till the present day; /Louis de Carrieres/ (1622-1717), whose /La Sainte Bible en Francais avec un commentaire litteral/ founded on De Saci's translation was recognised as one of the simplest and best commentaries on the Scriptures; /Charles Francois Houbigant/ (1686-1783), also an Oratorian, who published an edition of the Hebrew Bible and the Greek text of the Deutero-Canonical books together with a Prolegomena, and /Dom Calmet/ (1672-1757), a Benedictine, who published in twenty-three volumes a commentary on the Old and New Testament accompanied by an introduction to the various books (1707- 1716).

In no department of theological science were greater advances made during the seventeenth and eighteenth centuries than in that of ecclesiastical