The Catholic World Volume Ii Part 50

On popular instruction Monseigneur Dupanloup delivered a discourse, which was the event of the congress, and which has since been read by all Europe. Count Desba.s.sayns de Richemout, of Paris, an orator favorably known in Germany as the spirited advocate of a Catholic university, spoke on the mental activity of society. In the Romanic world the name of Dupanloup acts like a charm. If a charity sermon is to be held, which is to move and electrify Paris and all France, the Bishop of Orleans is called upon. In 1862, when it became necessary to give a new impetus to the Catholic cause in the East, Dupanloup was summoned to Rome to {333} call the nations of the earth to a sense of their duties; thousands rushed to hear him preach at the church of St.

Andrea del Galle. At Malines he met with the same success. When Dupanloup speaks every listener glows with Catholic zeal, that becomes more and more intense as he proceeds and finally bursts forth in a fiery enthusiasm, whose influence reaches far and wide. Such was the spectacle witnessed at Rome, and repeated at Paris and Malines. One of the brightest ornaments of the French hierarchy, Dupanloup on every occasion expresses the opinions of Catholic France with irresistible force. No wonder, then, that even the emperor fears the bishop's eloquence. His writings are read by all, and admired for their cla.s.sic style. As an orator, he enchants the French and Belgians; on the Germans, however, he exerts a less powerful influence; they prefer Montalembert, F. Hermann, or F. Felix. His discourse at Malines was not, properly speaking, a discourse, but a familiar conversation, grand and splendid in diction, and full of brilliant turns and telling _jeux de mots_. The remarks made by Dupanloup on August 30, when returning thanks for his enthusiastic reception, were a masterpiece of eloquence, which will never be forgotten by those who listened to him.

The Bishop of Orleans is a man of the people. "I do not know much; but what I know best and love best is the people." If Dupanloup's speech was the brightest gem of the congress in 1864, Montalembert, in his speech on "Religious Liberty," eclipsed all his compet.i.tors in 1863.

Montalembert's discourse lasted five hours, two hours longer than Dupanloup's speech. Montalembert and Dupanloup are the most prominent representatives of Catholic France. Called by G.o.d to battle for his Church, both are leading millions of soldiers arrayed under the banner of Christ to victory and triumphs. Montalembert, the athlete of the tribune, hailed by Pius IX. himself as one of the bravest of the Christian host, cherishes for the Church an ardent, pure, and holy love. This love may sometimes carry him too far. At Malines, in 1863, he laid down many propositions not approved by the congress. The Cardinal of Malines, however, and the Bishop of Orleans, charitably threw a veil over every thing objectionable, thus resolving into perfect harmony everything discordant. Dupanloup evidently thought of his friend Montalembert when, in his remarks on August 30, 1864, he uttered the words: "Let us not confound opinions and principles, vital questions and domestic difficulties; among us let there be no differences, no disunion, no imprudence."

Count Richemont, of Paris, is a true n.o.bleman in appearance and bearing; his black beard adds new beauty to his handsome face and sparkling eyes. His gestures are appropriate and graceful. He speaks very rapidly, however, swallowing many words, so that we Germans did not understand him well; in fact, we read his speech with more pleasure than we listened to it. A more favorable impression was made by Viscount Anatole Lemercier, of Paris, a man of agreeable manners, a true Parisian, full of wit and humor, a graceful speaker, who will be heard with pleasure by any a.s.sembly. But, great as are Lemercier's merits, he has a dangerous rival in Henry de Riancey, who unites in himself every quality required to become a general favorite. Among the French journalists he is one of the ablest. In his opinions he steers a middle course between the extreme views of Montalembert and Veuillot, or Barrier, Faconet and Chantrel, the oracles of the "Monde;" and "L'Union," the journal of which he is the editor, occupies an intermediate position between "Le Monde" and "Le Correspondant" But de Riancey's labors are not confined to his editorial sanctum; he cherishes holy poverty, is untiring in the practice of Christian charity, and justly deserves {334} the t.i.tle of "Father of the Poor." These holy practices give an unction to his words, and throw a halo around his person which he does not even suspect, but which gains for him the hearts of all that see or hear of him. His speeches in the section of Christian economy excited great interest, and when speaking on matters connected with the Catholic faith he reminded us of the fathers of the Church. His discourse before the general meeting of the congress, Sept. 12, 1864, was a gem.

He spoke as a soldier of Christ, as an heroic defender of the Church, showing at once that he was a veteran, who had often struggled for the triumph of principle. The future does not inspire de Riancey with anxiety or fear; he is full of hope and confidence, believing that he lives in an age destined to accomplish great things. He is not discouraged by the superior power of his opponents, for he bears in mind Christ's promise to his Church.

When speaking, a pleasant smile rests on de Riancey's lips, and his features reflect the cheerful calmness of his soul. His friendly eyes charm his listeners, who regret to see them fixed on his ma.n.u.script, for de Riancey reads his speeches. If the applause of the a.s.sembly become too long and noisy, the speaker's face beams with satisfaction, and he gracefully pa.s.ses his hand through his hair. De Riancey fascinates the hearts of all his hearers.

It is hard to say which of the many eminent French orators at Malines possesses most claims to our preference. Who is the greatest orator, Count Montalembert or Bishop Dupanloup, de Riancey or Pere Felix, Viscount Lemercier, Count Richemont, Viscount de Melan, La.s.seree, or Lenormant? Each of them has excellences peculiar to himself that claim our admiration. In like manner, among the great Italian masters, Michael Angelo is first in grandeur of style and conception; t.i.tian is distinguished for the grace of his figures; Correggio for their angelic purity; whilst Raphael merits the palm for fertility of invention, correctness of expression, and variety. Pere Felix, we have already stated, pleased the Germans more than Bishop Dupanloup. His concluding discourse, delivered in St Rombaut's cathedral at Malines, Sept 3, 1864, was a philosophical review of ecclesiastical history; the grandeur of its conception well befitted the importance of the occasion. In appearance, F. Felix is not so majestic as F. de Ravignan, nor has he so powerful and sonorous a voice as his predecessor. His discourses betray less enthusiastic love of liberty than those of F. Lacordaire, but still he is at present _the_ orator of the day, no less than de Ravignan and Lacordaire were some years ago. F. Lacordaire, the Dominican, addressed his words to thousands of young men, who, carried away by the political and literary revolutions of 1830, were frantic with ideas of liberty, who were attracted and tormented by the "infinite," and panting for vague, undefined ideals.

This yearning Lacordaire strove to satisfy, by pointing out to them that Christ and his Church were the realization of their indefinite ideals, and by teaching them to sanctify liberty by devotion and sacrifice. The vast schemes of 1830 were not carried out, and their ideals were not realized. French society felt the vanity of its aspirations, and was seized by a deadly lethargy, a kind of despair, as if it had suffered s.h.i.+pwreck. Like so many flaming meteors F. de Ravignan's conferences suddenly shed a stream of light on the universal gloom. How majestic was his appearance, how sublime his language, how ardent his faith, and how holy his life! All France listened to the Jesuit, and seemed spell-bound. Irreligion was banished from thousands of hearts, and thousands returned to the practice of their religious duties and were saved. The spirit of the age took another direction; men busied themselves exclusively with their {335} material interests, and they thought only of money, of steam, of machinery and other branches of industry. For many years progress has been the watchword--material progress--which has brought about all these wonders of modern times, which is due to human energy alone, and which, for this very reason, deifies itself in its pride and threatens Christianity with destruction. To combat these false notions, G.o.d raised up F. Felix. He devoted his attention to the popular idol, progress, but he dealt with it in his own way. In Lent, 1856, he began, in the church of Notre Dame, in Paris, his famous conferences on "Progress by Means of Christianity." Archbishop Sibour had blessed the orator and his subject. His success was astounding, and henceforth F. Felix will hold an honorable place among French pulpit orators. F. Felix is about fifty-five years of age; he has an intelligent countenance, a n.o.ble, manly brow, betokening a deep, penetrating mind, and a firm will. Since 1856 his voice has improved, having gained both in compa.s.s and in sweetness. It is clear and piercing, completely filling the immense church of Our Lady at Paris.

The two discourses delivered by F. Felix at Malines (Sept. 2 and 3, 1864) are perhaps his most finished productions. He did not call forth any momentary burst of enthusiasm, but produced a lasting impression, that will console and strengthen us in the struggle of life.

The university question, which has been so prominent in Germany, was not discussed at Malines. The Belgians have had for thirty years a Catholic university at Louvain, which they support at a great expense, and for the maintenance of which they constantly struggle. The English speak of establis.h.i.+ng a Catholic college at Oxford. Canon Oakley, a learned English convert, is working zealously to realize the plan, and if Newman will agree to take the helm, the enterprise will prosper. We hope the project will succeed, for English Catholics will not send their sons to the Catholic university at Dublin, which does not flourish, and numbers only some two hundred students. In Holland a Catholic university is not even thought of.

The interests of the Catholic press were not neglected at Malines.

Belgium has done much to raise its character, as was shown by Count de Theux. Since the congress of 1863 the Belgian journals--especially the "Journal de Bruxelles"--have steadily progressed. In Belgium, small as it is, there are fifty Catholic periodicals, some French and some Flemish. The "Journal de Bruxelles" already rivals the Paris "Monde,"

and both are far in advance of any German journal. At Malines the members of the press form a section of their own, in which the princ.i.p.al papers are represented by their directors, editors, or correspondents. The staff of the "Correspondant" was represented by Count Francis de Champagny, Viscount Anatole Lemercier, and by Francis Lenormant, the favorite of the Parisians. "Le Monde," too, had sent its delegates; prominent among these was Hermann Kuhn, the Berlin correspondent, who contributes valuable articles on Catholic Germany.

He appeared for the "Mayence Journal" also. We are already acquainted with de Riancey, the editor of "L'Union." The director of "La Patrie,"

published in Bruges, Neut, was president of the section. Although I earnestly desired to form the personal acquaintance of M. Neut, circ.u.mstances prevented it; but he appeared to be the leading spirit of the section. Affable and obliging, lively and ardent, he is a flowing speaker, well fitted to take the lead, and a bold, uncompromising Catholic, without a trace of fogyism. To see him is to love him. He is a man of great practical ability, and writes a popular style resembling that of Ernest Zander, of Munich. Like Zander he has grown grey in journalism. The vice-presidents of the section were Count Celestine de Martini, {336} director of the "Journal de Bruxelles;" Leon Lavedan, who writes for the "Gazette de France;" and La.s.serre, editor of the "Contemporain," well known in Germany as a controversial writer. Lebrocquoi, editor of "La Voix du Luxembourg,"

acted as secretary. Digard of Paris took an active part in the discussions of the section. Spain was represented by Enrique de Villaroya and Eduardo Maria de Villarrazza; Portugal by Don Almeida.

The Abbe de Chelen and F. Terwecoren also deserve mention. Verspeyen, editor of "Le Bien Public," at Ghent, is one of the youngest and most spirited journalists in Belgium. He is a good speaker, very sarcastic and impressive. On his recommendation Casoni, of Bologna, who has been shamefully persecuted by the Sardinians, received a heavy subsidy from the Malines congress. Lemmens, a very clever man, is a.s.sociated with Verspeyen in the editors.h.i.+p of "Le Bien Public," which compares with the "Journal de Bruxelles" in the same way as "Le Monde" and the "Weekly Register" compare with "Le Correspondant" and "The Home and Foreign Review." De Haulleville, formerly editor of the "Universel,"

and at present connected with the "Correspondant," is one of the best Belgian writers. He is not only a journalist, but also a thorough historian, well versed in German literature. I must not forget to mention Demarteau, the editor of the "Liege Journal;" A. Coomans, an able speaker, who represented the "Antwerp Journal," and Frappier, the editor of "L'Ami de l'Ordre." Among the English journalists the most prominent were Simpson, a friend of Sir John Acton, who wrote for the "Rambler" and "Home and Foreign Review," and Wigley, editor of the "Weekly Register," who writes for the "Monde" also, a worthy rival of Coquille, Faconet, Leon Pages, Kuhn, La Tour, d'Aignan, and H.

Vrignault. Among the periodicals that had sent representatives to Malines were: "L'Ouvrier," "Le Messager de la Charite," "La Revue Chretienne," "Le Journal des Villes et des Campagnes," "El Diario" of Barcelona, "La Regeneracion" of Madrid, "L'Union" of Valencia, "El Register Catolico" of Barcelona, "La Belgique," "La Paix," "Les Precis Historiques," "Le Courrier de Bruxelles," "Le Moniteur de Louvain,"

"L'Escaut," "Le Courrier de la Sambre," "L'Union de Charleroy," "Le Nouvelliste de Verviers," "Le Journal de Hainaut," "L'Impartial de Soignies," "La Gazette de Vivelles," and several others.

The a.s.sembly consisted of forty-five journalists, and their proceedings made a favorable impression. The gentlemen of the press knew why they had met. It was resolved to hold every year a general convention of Catholic journalists and to establish at Brussels an international telegraphic bureau for Catholic journals, because most of the bureaus now existing are in the hands of Jews, who frequently forge untruthful telegrams. The meeting tended to foster mutual good feeling among the representatives of the different journals, and resolutions were pa.s.sed to secure unity of action in the Catholic press.

The managers of the "Correspondant" strove to obtain the patronage of the Malines congress by distributing a list of contributors. In fact, its staff comprises some of the most able Catholic journalists, and we deem it proper to give, the names of Bishop Dupanloup, the Duke d'Ayen, the Prince de Broglie, the Count Montalembert, the Count Falloux, the Count de Carne, the Count de Champagny, Viscount Lemercier, Viscount de Melun, Vicar-General Meignan, Prof. Perreyve, F. Gratry, Villemain, de Laprade, Augustine Cochin, Foisset, Leonce de Lavergne, Wallon, N. de Pontmartin, Lenormant, de Chaillard, Amedee Achard, Marmier, and de Haulleville. No doubt it would be difficult to find a greater array of talent. The "Correspondant" appears once a month, making six large volumes per year.

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I had been present at a meeting of journalists connected with the second general congress of the larger German states held at Frankfort in October, 1864. Twenty-seven representatives of the German press attended. Many resolutions were pa.s.sed, but not one of them was carried out; nay, the third general congress of the larger German states never convened.

The journalists of the minor German states, also, met at Eisenach on May 22, 1864. Thirty-four members were present, and resolved to meet at stated periods in order to consult about the interests of the German press. A committee of delegates from seven journals was appointed, whose headquarters was to be at Frankfort-on-the-Main until the next general meeting in 1865. From the transaction of these a.s.semblies, it has become evident that journalism in Germany is still in its infancy. The German journalists cannot compare with those of other countries. They form no cla.s.s of their own; they lack self-respect and _esprit de corps_; in short, they are, without exception, in a lamentable state of dependence, for they are not wealthy nor do they receive becoming remuneration.

In Belgium the press is better organized; it is not oppressed by taxation, and this is the reason why Brussels alone can boast of sixty-seven periodicals. In Belgium 10 to 12 francs will procure a well-written daily paper, far surpa.s.sing our German journals.

The Belgian journalists whom I met at Malines despise the Catholic press in Germany. They reproach us with not doing our duty, and sneer at us for being duped by Jewish writers.

Journalism is an important profession, whose members should be conscientious and honorable men. The journalist addresses his language to an audience far more numerous than the professor's, and at present his influence is, so to say, unlimited; he reaches every part of educated society and sways public opinion. He is called to be the standard-bearer of liberty and truth. He must, therefore, implant sound principles in the popular mind, and, standing above the reach of paltry prejudice, unite in himself a high degree of intelligence and true devotion to the eternal laws of the Church. Such are the qualities which a journalist should possess. Without independence, dignity, and moral freedom he cannot do justice to the task imposed on him by G.o.d. "_Impavidum ferient ruinae_."

In England, America, and Belgium, the press wields a powerful influence; it has become sovereign, and is necessary to the nation's life. Science feels that unless it is diffused it is powerless, and that the school-room is too narrow a field; hence it is that men of learning make use of the press. In Catholic Germany, on the contrary, there are still districts where the journalist is looked upon with a jealous eye, and where it is deemed preferable to read papers written by Jews and literary gipsies.

"Let the Church be free, let her unfold fully her immense power, let her extend her influence to every grade and station of society, and things will a.s.sume a more promising aspect. Let the Church be again respected, let her word be heeded in the palace no less than in the hut, let homage be paid to her in the courts of justice and in inst.i.tutions of learning, at the university no less than at the village school, and a new and golden era will dawn upon us." These words, first addressed to the German nation by its bishops, have been repeated again and again by the Catholic general conventions. The Church has a right to watch over popular education and schools, but, as Moufang says, she has an equally undeniable t.i.tle to direct the education of those who are destined to be the leaders of the people.

The Church is the mother of universities, but, alas! most of her daughters have forsaken her. Germany possesses eighteen Protestant universities, but she cannot boast {338} of an equal number of Catholic inst.i.tutions. The Church has been robbed of her educational establishments in the same way in which she has been deprived of her monasteries and other possessions. Of the twenty-two German universities six only are Catholic. At the mixed universities Catholics are by no means on a footing of equality with Protestants, and a professor or a fellow who is a staunch Catholic will almost certainly fall into disgrace. The Protestant professors number ten to one; a great grievance, no doubt.

Even previous to 1848, far-sighted men were penetrated with the necessity of establis.h.i.+ng a purely Catholic university. But since the emphatic approval of the scheme by the episcopal council of Wurzburg, in 1848, the Catholic conventions have displayed a lively interest in the plan and have done all in their power to further its realization.

At Regensburg (1849), Mayence (1851), Munster (1852), Vienna (1853), and Linz (1856), it received the fullest consideration. The convention of Linz recommended in the warmest terms the restoration of the university of Salzburg. This recommendation was repeated by the Salzburg convention in 1857, which requested the prince-archbishop of Salzburg, Baron von Farnoczky, to undertake this affair, so important to Germany. At Salzburg the debates on this question were very stormy, because Innsbruck claimed the preference. In fact, the university of Innsbruck has been much better attended of late years.

But the most decisive steps in this regard were taken by the convention of Aix-la-Chapelle. Prof. Moller, of Louvain, delivered an eloquent discourse on the establishment of the Louvain university! In glowing words he represented to the a.s.sembly how, on the opening of the first course of lectures at Malines, in 1834, but eighty-six students followed the course, how the number of students increased in 1885 to 261 and the following year to 360, whilst at the present day the three state universities together number 800 students less than Louvain alone! He spoke of the generosity of the Belgians, of their yearly subscriptions, and of their collections, to which even the poorest contribute their mite. He reminded them that the Louvain professors are among the most distinguished for mental activity, and that they form men of principle, who honorably fulfil the designs of G.o.d upon them. "And is it impossible for the great Catholic German nation to do what four millions of Belgians have accomplished? Follow the example thus set you; German laymen, raise your voices, and shrink not before difficulties or obstacles. Impossible--the word is unworthy of Germans!" By this speech of the n.o.ble Moller the a.s.sembly was aroused, and its members were ready to undergo every sacrifice in order to realize their plans. On the following day, when the convention had met in secret session, Theising, of Warendorf, brought up the university question, and a debate followed, in which Baron von Andlaw, of Freiburg, Schulte, of Prague, Count Brandis, of Austria, Thissen, of Frankfort, Moller, of Louvain, and Heinrich, of Mayence, partic.i.p.ated. It was at first proposed to appoint a committee, which was to exert itself energetically in favor of the project. Councillor Phillips, Baron Felix von Loe, Count Brandis, Baron Henry von Andlaw, Chevalier Joseph von Buss, and Baron Wilderich von Ketteler, were appointed members of the committee and their nomination received with applause. The motion also provided for the collection of the money necessary to establish the university. A wordy discourse followed, but no definite conclusion was arrived at, when Baron von Andlaw struck the right chord. "I will give $500 for the establishment of a Catholic university," he exclaimed. "I will give $500 more," cried Councillor Phillips of Vienna, "I subscribe $300," said {339} Zander, of Munich.

Count Richemont, of Paris, next ascended the tribune, addressed a few enthusiastic words to the a.s.sembly, and subscribed $500. He was rapidly followed by Counts Spee, Loe, Schaasberg, s...o...b..rg, Hoensbroich, Brandis, and many other n.o.bles from the Rhenish provinces and Westphalia, who came forward with generous contributions. Prof.

Schulte, of Prague, and Canon Moufang each subscribed a thousand florins. Dumortier, of Brussels, Prisac, of Aix-la-Chapelle, Martens, of Pelplin, Thymus, Bachem, and Pastor Becker also gave solid proofs of their interest in the enterprise. In a short time the subscriptions amounted to $7,000, and at Wurzburg, in 1864, $30,000 had already been subscribed.

The scene at Aix-la-Chapelle was more imposing than any other that marked the sixteen general conventions of the Catholic societies in Germany. Joy and enthusiasm were depicted on every countenance, and hope filled every breast. The whole of Catholic Germany shared in these feelings; for there was now substantial reason for believing in the ultimate success of the university scheme. True, subscriptions did not continue to pour in so rapidly as at Aix-la-Chapelle, and the n.o.bility of southern Germany, in particular, were very remiss in performing their duty. To collect $7,000,000 is no easy task, especially as the German clergy have been deprived of almost all their possessions, whilst the ma.s.s of the people show little zeal for the undertaking. Still the agitation of this question has been productive of great good to Catholicity in Germany, for it has inspired all of us with redoubled zeal and energy. The Catholics have begun to claim their just rights and to insist upon them till they are granted. As the Rhenish Westphalian n.o.bility have demanded the restoration of the old Catholic university of Munster, so in Bavaria, where there is a purely Protestant university, the Catholics should urge the establishment of a Catholic one, for it is our first duty, as was remarked by Schulte at Aix-la-Chapelle in 1862, and by Moufang at Wurzburg in 1864, to insist that universities which were founded by Catholics should retain their original character. In mixed universities, the Catholic professors will, henceforth, strain every nerve to secure true equality. Where this equality is trampled under foot, they will protest and demand their rights. The professors will be supported by the Catholic students, who were ably represented at Frankfort and Wurzburg by Anschutz and Baron Dr. von Hertling. Do not the Catholics outnumber the Protestants in Germany? No one knew Germany and its tribes better than Frederick Bohmer, of Frankfort, and he always maintained that the Catholics can boast of as many able men as the Protestants, and that southern Germany, far from being inferior, surpa.s.ses the northern races in mental abilities. To carry out the programme laid down above will require our best energies, but we must, moreover, found a _new university_ a purely Catholic and free inst.i.tution, untrammelled by state dictation, and entirely under the direction of the Church. To do this the bishops, the n.o.bles, and the clergy must use their best endeavors; but the professors, too, must do their share, and not look on with cold indifference, as is the case with most of them. If the state encroaches unceasingly on the rights of the Church in the realms of science, and if its tyranny persistently oppresses the most able votaries of science because they are Catholics, why should we not rely on ourselves, and seek strength in union? There is neither truce nor rest for us until we are not only equal but superior to our opponents in every branch of science.

Since its organization, two years ago, the university committee has done all in its power to promote the good cause. One of the most zealous members is the young Prince Charles, of {340} Lowenstein-Werthheim, who has been subst.i.tuted for the deceased Count Brandis.

Canon Moufang, of Mayence, spoke on the university question at Wurzburg in 1864. Of all the members of the convention he was best fitted to do justice to the subject. Since 1848 Dr. Moufang has been present at almost every one of the sixteen general conventions, and whatever good has been accomplished by them he has promoted and encouraged. Connected with most of the Catholic movements of our age, he understands the feelings of his Catholic countrymen and knows how to give forcible and opportune expression to them; at times his words are irresistible, like the mountain torrent. At Munich he delivered a discourse on the Holy Father and his difficulties; in Aix-la-Chapelle he thundered against the want of principle and of true manliness which distinguishes our times; at Frankfort he ridiculed anti-Catholic prejudices, and at Wurzburg he convinced his hearers of the necessity of a Catholic university. But the school question, also, and the relations between capital and labor, he has lately treated in an admirable manner. "_Il faut etre de son temps_," is Moufang's motto, and hence he is one of the representative men of public opinion in Catholic Germany, and when he combats the enemies of the Church the advantage is always on his side. On the nineteenth of December, 1864, Dr. Moufang celebrated the twenty-fifth anniversary of his ordination.

Hundreds of priests from the dioceses of Mayence, Limburg, and Freiburg were present on this solemn occasion, which they will cherish for ever in their memory. Dr. Moufang's name immediately suggests that of Canon Heinrich. They are a "_par n.o.bile fratrum_" in literature as well as in public life, emulating the example of Raess and Weiss and of Augustus and Peter Reichensperger. At the age of thirty, after promoting the organization of the first general convention at Mayence, Dr. Heinrich was appointed secretary of the national council held at Wurzburg in 1848. Since 1848 he distinguished himself at almost all the general conventions by his activity and the zeal he displayed in furthering every Catholic enterprise. He is equally active in the committees, in the secret and in the open sessions. He is not only a favorite speaker, but also a skilful controversialist and a journalist of no mean ability. He published the best reply to Renan, and as a theologian and jurist he is able to cope with any adversary.

Prof. Haffner is the worthy colleague of Moufang and Heinrich. He cultivates the science which Aristotle and Plato p.r.o.nounced the sublimest of all sciences--philosophy. But Haffner is a philosopher who is intelligible even to ordinary mortals; he makes a practical use of his knowledge, and is a favorite at the Rhenish clubs. In fact, there is no reason why he should not be so. His speeches are instructive, sublime in conception, and well written. The details are well arranged and he has due regard for literary perspective. His incomparable humor is unmixed with biting sarcasm, and his figures are exquisitely beautiful. Haffner's speeches are perfect gems. Long may you live, n.o.ble son of Suabia!

The Mayence delegates form an attractive group, and they all work right earnestly for the success of the conventions. Beside those already noticed, I shall mention Dr. Hirschel, canon of the cathedral, who presided at the first general meeting of the Christian art unions at Cologne in 1856; Monsignore Count Max von Galen, who delivered an elegant discourse on the Blessed Virgin at Aix-la-Chapelle; Professors Holzammer and Hundhausen, profound scholars; Frederic Schneidier, president of the young men's a.s.sociations in the diocese of Mayence; and Falk, president of the social clubs or casinos.

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Councillor Phillips, of Vienna, is generally chosen chairman of the section of science and the press. Richly does he deserve this distinction, for Phillips is an ornament to German literature, and his work on canon law is a "_monumentum aere perennius_" which will be numbered among the German cla.s.sics. On the Catholic press, too, Phillips has conferred a great benefit, for, in conjunction with Jareke and Joseph von Gorres, he founded the "Historico-Political Journal," of Munich, which he edited for a long time, a.s.sisted by Guido Gorres. Being sent as a delegate to the Frankfort Parliament, Phillips was numbered among the men of "the stone house;" that is to say, he belonged to the Catholic party, and became the a.s.sociate of Dollinger, Lasaulx, Sepp, Forser, Geritz, Dieringer, Von Bally, and others who took an active part in the debate on the relations between church and state. Since 1862 Phillips has been chairman of the committee on the establishment of the Catholic university. The speeches of the learned professor were remarkable for the force of their arguments and the clearness of their ideas. His committee reports are to the point, and he presides with tact and ability.

Privy Councillor Ringseis delivered telling speeches at Aix-la-Chapelle and Munich; at Frankfort and Wurzburg he did not make his appearance, being already too much bowed down by age. Ringseis was born in 1785. In the literary world he occupies a prominent position; but he has always been more successful as an orator than as a writer.

His appearance is inspiring, his words enthusiastic. The simplicity of his heart, his pleasing cordiality, and the unchanging freshness of his intellect, endear him to all with whom he comes in contact; yet he is one of the men who have bravely weathered all the storms of our age. He resembles an oak that proudly withstands every hurricane.

Baron von Moy was president of the Wurzburg convention. From 1832 to 1837 he lectured on const.i.tutional and international laws, and from 1837 he was for ten years professor at Munich, at a time when the fame of the Munich university attracted hundreds of young men to the Bavarian capital, when all Germany knew that there was a great Catholic university at Munich, and when, in the words of Moufang, "Gorres, Ringseis, Dollinger, Mohler, Slee, Phillips, Moy, Windischmann, and their colleagues, formed the central group of Catholic Munich." Baron von Moy presided at Wurzburg with much tact and success. Age has already made its inroads, but his voice is still rich and agreeable. He is untainted by the ungenial formality of our German professors. In him solid piety is coupled with affability, cordiality, and benevolence, and adorned by true Catholic cheerfulness.

The Catholic professors, on the whole, have taken little interest in these conventions, because the majority of them are unacquainted with real life. There are exceptions, however, such as those mentioned above. Schulte, of Prague, also, has displayed a laudable zeal in every convention until 1862. He favors true progress, and earnestly wishes the Catholics not only to rival but surpa.s.s the Protestants in every respect. Sometimes he is a little too exacting in his demands; his expressions are rather strong, and his strictures on abuses are not sufficiently tempered with moderation. Schulte is no visionary, for he is thoroughly acquainted with the state of the Church, but he is carried away by a burning zeal, a kind of holy anger. Hermann Muller, professor at the Wurzburg university, a jurist and philologer, and formerly well known as a journalist, was the most handsome member of the Wurzburg convention, and his magnificent beard attracted universal attention. The university was likewise represented by Professors Contzen and Ludwig and by Dr. Wirsing. Long continued study has left its traces on the features of Prof. Vering, of Heidelberg, but it has not {342} hardened his heart against the claims of the Catholic cause.

At Wurzburg sixty-three professors and authors signed an address and sent it to the Holy Father. In it they declare their readiness to submit unconditionally to the decision of the Holy See regarding the meeting of the German _literati_. I cannot refrain from saying a few words on this meeting, especially as it may be said to have originated in the general conventions. In fact, the sensation caused by the Wurzburg meeting has by no means subsided. I have lying before me Dollinger's "Discourse on the Past and Present of Catholic Theology,"

and criticisms on it by the Mayence "Katholik," the Paris "Monde," and the "Civilta Cattolica;" also Prof. Hergenrother's speech at Wurzburg on meetings of European scholars, the pamphlet of Prof. Michelis, of Braunsberg, and a cutting reply in the November number of "Der Katholik." To these I may add the papal brief to the Archbishop of Munich (December 21, 1863), the despatch of Cardinal Antonelli to the nuncio at Munich (July 5, 1864), and the letter of the Holy Father to Professors Hergenrother and Denzinger, dated October 20, 1864. I fear the matter will take a disagreeable turn, and that our learned professors will bring themselves into difficulty. No doubt there is much truth in Hergenrother's reflections on his colleagues: "All our learned men are not as prudent as they should be; they have not sufficient tact, and are wanting in knowledge of the actual state of things; many a professor in his sanctum acquires ideas wholly at variance with real life."

The Catholic general conventions will not alter their character in order to busy themselves with purely scientific concerns; in short, it cannot become a congress of learned men, nor a subst.i.tute for such a congress. Fully persuaded of this fact, Prof. Denzinger declared, in the most explicit terms, that the meeting of the German _literati_ was independent of the sixteenth general convention, which was nowise responsible for its doings.

Moreover, it is a fact to be borne in mind, that the Holy See has not forbidden such meetings, that the German bishops do not wish them to be interfered with, and that no Catholic party, as Michelis says, has intrigued to prevent them.

If, in spite of all this, the matter does not prosper, the learned men alone are to blame. It seems to be extremely difficult to prevent dissensions among men who devote themselves to different branches of science, to unite in the bonds of friends.h.i.+p and concord the disciples of the speculative, the historical, and the practical sciences. If I belonged to the cla.s.s of men of which I am speaking, I would express my opinions more fully. Why did not the ill.u.s.trious theologians of Tubingen deign to come to Munich in 1863? Why is there so slim an attendance of German professors at the Catholic congresses? Why do the representatives of sciences so intimately connected remain estranged from each other? A closer union would bring about renewed activity, prejudices would be dispelled, the jealous reserve with which we now meet on every side would give way to a more healthy state of things, and youthful genius would be encouraged by the conviction that they are stayed and supported by men of experience and acknowledged merit.

Will the congress of 1863 remain a fragment, as the general meeting of the art unions in 1857? We hope not. The best rejoinder to all that has been said on such meetings would be a general European congress of all learned Catholics, at Brussels, Greneva, or Frankfort--attended by Dollinger, Phillips, and Alzog, as the representatives of Germany; by Perin, Delcour, and de Ram; by Newman, Oakley, Acton, and Robertson; by Meignan, Montalembert, and Rio, and by the Italians Nardi, Cantu, and Casoni. The union between the civilized nations of Europe is becoming {343} closer day by day; will our scholars alone remain stationary and isolated? If they follow this course, the day of retribution will soon arrive.

Foremost among the promoters of scientific progress, during the second half of the nineteenth century, stands a Catholic prince, King Maximilian II. of Bavaria. History tells of few princes who have so liberally patronized men of science. With royal munificence he has founded and endowed inst.i.tutions of learning and fostered scientific enterprise. He will always be praised as one of the most generous patrons of German science, and in the history of literature and science will occupy an honorable position. Unfortunately, however, the ideas of the n.o.ble prince were not realized by the men he protected.

He lived to be sorely disappointed, and to discover that he had bestowed his benefits on men unworthy of his confidence. Dollinger, without mentioning the king's mistakes, has done full justice to his merits. Dollinger himself holds a princely rank in the European republic of letters. With skilful hand he is rearing the immense edifice of a universal Church history. The corner-stone is already laid and the foundation completed. May G.o.d give life and vigor to the architect, that he may finish his vast undertaking. Since his famous lectures at the Odeon at Munich, delivered before a mixed audience in April, 1861, Dollinger has fixed the attention of men holding the most contrary opinions both in and out of the Church. Of late, many have been disappointed in Dollinger, though without any reason; they have given a false meaning to his words--misinterpreted his intentions.

True, he speaks with a boldness to which all cannot immediately accustom themselves, for he is a thorough enemy of all mental reservation in theology. He stands on an eminence, surveying not only our own times but the whole extent of sacred and profane history, and combines a correct estimate of the necessities of the age with a fervent love of Christ and his Church.

Hergenrother, our revered professor, is in many respects the scientific complement of Dollinger. If Dollinger at times goes too far, Hergenrother knows how to explain, to correct, and to limit his expressions; this he has done several times of late. Hergenrother is a man of great learning, acquired by continued mental activity; but he is likewise well acquainted with the ideas of the present age. His speech at the Wurzburg convention was a masterpiece, full of clear and well-defined ideas.

His most active colleague in the Wurzburg committee was Professor Hettinger. He is perhaps the most eminent of living controversialists.

He teaches apologetics, which forms the transition from philosophy to theology. Hettinger takes a large and philosophical, but at the same time truly Christian and Catholic, view of the world. Every grand and beautiful idea, both ancient and modern, he has made his own; he has a.n.a.lyzed every philosophical system, separating truth from falsehood, and has gathered every sound principle scattered over the wide range of philosophical literature. His controversial works deserve to be ranked among the cla.s.sics of the nineteenth century. His discourses are listened to with pleasure, whether he speaks from the pulpit, the professor's desk, or the tribune. At Frankfort and Wurzburg he spoke in a masterly style.

Denzinger presided at the Wurzburg conference which sent an address to the Holy Father. He is a deep theologian, well versed in all philosophical systems. His mind is admirably trained, his character settled and determined, and in learning, notwithstanding the frailty of his body, he has attained an eminence to which few can aspire.

Self-possessed in debate, sure and cautious in his remarks, a deep thinker, he exhorted all to forbearance, and gave universal satisfaction.