第156章

THEOLOGICAL STUDIES. RELIGIOUS LIFE.

See bibliography, chap. vi. (g). Aubry, /La Methode des etudes ecclesiastiques dans nos seminaires depuis le concile de Trente/, 1900. Picot, /Essai historique sur l'influence de la religion en France/, 1824. Joly, /Les moralistes francais du XVIIe, XVIIIe, et XIXe siecles/, 1900. Andres, /Dell'origine, progressi, e stato attuale di ogni letteratura/, 1843. Backer-Sommervogel, /Bibliotheque des ecrivains de la compagnie de Jesus/, 1890-98.

Feret, /La faculte de theologie de Paris. Epoque moderne/ (vii.), 1910. Quetif-Echard, /Scriptores Ord. Praedicatorum/.

The great theological revival that began with the Council of Trent, and that made itself felt in the Latin countries, died away gradually, to be followed in the eighteenth century by a period of decline.

Scholars like Bellarmine, De Lugo, and Suarez had passed away without leaving anybody behind them worthy to take their places. Except in the field of ecclesiastical history and of historical theology the whole tendency was downwards.

The principal causes that paved the way for this universal decline were the spread of Gallicanism and Jansenism with the consequent waste of energy to which these controversies led, the state of lethargy produced by the enslavement of the Church, the withdrawal of ecclesiastical students, the suppression of the Society of Jesus, and the rejection of the Scholastic system of philosophy in favour of the vagaries of Descartes or of the Leibniz-Wolf school in Germany.

The rise of the Rationalist school in France, threatening as it did the very foundations of Christianity, called for the activity of a new group of apologists, who would do for Christianity in the eighteenth century what had been done for it against the pagan philosophers of old by men like Justin Martyr and Lactantius. Unfortunately, however, though many able works were produced at the time, few if any of them could lay claim to the literary 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.