George Wicel, who returned to the Romish Church (he was born A. D. 1501, and died 1573, he wrote: Via regia. Helmst. 1650, de sacris nostri temporis controversiis. ibid. 1659) comp. *Neander, de Georgio Vicelio. Berol. 1839. 4. and by the same: das Eine und Mannigfache des christlichen Lebens. Berlin 1840. p. 167 ss. 2 He died at Basle A. D. 1536. The most important of his controversial writings, in which he opposed Luther's notions concerning the will of man, are mentioned in the special history of doctrines. Comp. *Ad. Müller, Leben des Erasmus von Roterdam. Hamb. 1828. 8. 3 On the foundation of this order by Ignatius Loyola (1534– 40), see the works on ecclesiastical history. Respecting the doctrinal views of the Jesuits (mariolatry) see Baumgarten Crusius, Compendium der Dogmengesch. i. p. 394. 95. 4"As regards controversies, he was the best writer of his age."-Bayle. He was born A. D. 1542, at Monte-Pulciano in Toscana, entered the order of the Jesuits, was appointed cardinal 1599, archbishop of Capua 1602, and died 1621. He wrote: Disputationes de controversiis fidei adv. hujus temporis hæreticos. Ingolst. 1581. 82. ii. f. P. iii. 1592 f. Venet. 1596. iii. f. This work was opposed not only by Protestants, but also by some Roman Catholics. See Schröckh, Kirchengesch. nach der Reformation iv. p. 260 ss. The best Protestant work written against Bellarmin was that of Scherzer, J. A. (he died 1683.) Antibellarminus. Lips. 1681. 4. · 5 He was born at Orleans A. D. 1583, and died at Paris 1652. He wrote Opus de theologicis dogmatibus. Par. 1644–50. iv. Antw. 1700. vi. Heinrich p. 377 ss. His method was adopted by Ludw. Thomassin in his dogmata theologica 1680-84. See Heinrich p. 582. 6 His original name was de Hondt; he was born A. D. 1511, and died 1597. He was the author of a Summa doctrinæ christianæ (Institutiones christianæ.) Par. 1628. f., and of the two catechisms mentioned § 226. 7 He was born at Toledo, and died A. D. 1585. His works were published at Madrid 1597–1602. Cologne 1612. xvi. fol. 8 He was born A. D. 1534, taught in the universities of Sala manca and Paris, 1643. 77. iii. fol. 9 He died A. D. and died 1583. His works appeared at Paris Thomæ summam. Mogunt. 1619–29. xix. f. 10 He died A.D. 1604. He wrote: Commentarii in Thomam. Ingolstad. 1606. Ven. 1608. Antw. 1621. 11 He was professor of theology and philosophy in the university of Cologne, provincial of his order in the Rhine provinces, and died A. D. 1619. He wrote: Enchiridion præcipuarum controvers. in religione-Meditationes-Schröckh iv. p. 280. 12 He was successively professor in the universities of Würzburg, Mayence, and Vienna, and died 1624, as confessor to the Emperor Ferdinand II. He wrote: Summa Theol.-Manuale controversiarum hujus temporis.-Opp. Mogunt. 1630. 1649. ii. f. 13 He was a native from Taracon, and died A. D. 1560, as the provincial of his order in Castile. He wrote: Locorum theol. libr. xii. Salam. 1563. f. Padua 1714. 4. Venet. 1759. 4. and Vienna 1764, (edited by Hyacinth Serry.) Comp. Heinrich, p. 298 ss. Schröckh iv. p. 66 ss. 14 He was born at Dijon A. D. 1627, was appointed bishop of Meaux 1681, and died 1704. Of his works we mention: Exposition de la doctrine de l'église catholique, 1671, edited by Fleury. Antw. 1678. 12.-Histoire des variations des églises protestantes. Par. (and Amst.) 1688. ii. 8. He was opposed by: Basnage (hist. de la rel. des églises réformées. Rot, 1721) and Pfaff (Disputatt. Anti-Bossuet. Tub. 1720.) Several Roman Catholics also pronounced against Bossuet's interpretation of their doctrines, e. g. Maimbourg, a Jesuit. See Schröckh vii. p. 280 ss. § 228. JANSENISM. Reuchlin, Geschichte von Port-Royal, der Kampf des reformirten und jesuitischen Katholicismus unter Ludwig xiii. xiv. Hamb. 1839. vol. i. [Comp. also Hase Kirchengeschichte, edit. 4th. p. 485-86, where the literature is given.] It was in opposition to the said Jesuitico-Pelagian N system of dogmatic theology and ethics that Jansenism took its rise, following some earlier examples,1 and spread from the Netherlands into France, gaining powerful friends and supporters in the Congregation of Port-Royal.2 On the one hand (in reference to the doctrine of election, etc.) the Jansenistes manifested a leaning towards Protestantism, and thus realised Protestant principles within the bosom of the Roman Catholic Church; on the other (as regards the sacraments and the doctrine of the Church), they retained the views of the latter. In both respects their notions were in accordance with the earlier system of Augustine, which they were desirous of restoring in all its purity. The theologians of Port-Royal, such as Antione Arnauld, Peter Nicole, and others, exerted greater influence upon the belief of their contemporaries, by their practico-ascetic writings, or scientific works of a more general character, than by strictly dogmatic works. It was the profound Pascal especially, who advanced the good cause, both by his opposition to the casuistry of the Jesuits, and by his ingenious defence of Christianity.6 Paschasius Quesnel, a priest of the Oratory, propagated Jansenistic principles, together with the New Testament, among the people, and thus exposed the Jansenists to new persecutions, and called forth new controversies.7 1 On an earlier manifestation of the Augustinian tendency in the Catholic Church, see Ranke, Geschichte der Päpste i. p. 199. and the special history of doctrines.-Concerning the doctrines of M. Bajus at Louvain, and the controversy to which they gave rise, respecting Lewis Molina and others, see ibidem. 2 Cornelius Jansen was born A. D. 1585, and died 1638, as bishop of Ypern. His principal work was edited after his death: Augustinus seu doctrina S. Augustini de humanæ naturæ sanitate, ægritudine, medicina adversus Pelagianos et Massilienses. Low 1640, iii. f. Concerning the external history of Jansenism (the bull in eminenti issued by Pope Urban VIII. A. D. 1642.), as well as Jean du Vergier, abbot of St Cyran, and Port-Royal des Champs, compare Reuchlin 1. c. and the works on ecclesiastical history in general; as regards the scientific importance of the Society of Port-Royal, in its bearing upon France, see the works on the history of literature, especially: Sainte Beuve, Port-Royal. Paris 1840. 3 Comp. Vol. i. p. 236. 310. Jansenism may be called Protestantism within the Roman Catholic Church, if Jesuitism (which is the antithesis of the former) be made to represent modern Catholicism. But we ought to bear in mind, that this can be said only in reference to the doctrines of grace and of good works. As regards the sacraments (and especially the Lord's Supper), the Jansenists have strictly retained the views of the Roman Catholic Church, and are quite as decidedly opposed to the Protestant doctrines as the council of Trent, or the Jesuits. 4 He was born A. D. 1612, and died 1694. His complete works appeared after his death, Lausanne 1680. 4. Comp. Reuchlin, p. 132 ss. Kirchenhistorisches Archiv. 1824, p. 101 ss. 5 He was born A. D. 1625, and died 1695. He opposed the Jesuits as well as the Protestants. Kirchen. Archiv. 1. c. p. 121 ss. 6 He was born A. D. 1623, at Clermont in Auvergne, and died 1662. He wrote: Les Provinciales (Lettres écrites par Louis Montalte à un provincial de ses amis.) Col. 1657.-Pensées sur la religion 1669. They were translated into German by K. A. Blech, with a preface by Neander. Berlin 1840. Oeuvres Paris 1816. Comp. the biography composed by his sister (Mad. Périer), and prefixed to his Pensées, Theremin (Adalberts Bekenntnisse. Berlin 1831) p. 222 ss. Rust, J., de Blasio Pascale. Erlang. 1833. 4. and *Reuchlin, Pascals Leben und der Geist seiner Schriften. Stuttg. 1840. 7 He died A. D. 1719. He published: Le Nouveau Testament en français av. des reflexions morales etc. Par. 1687. On the controversies respecting the constitution of the Church, see the works on ecclesiastical history. § 229. THE MYSTICISM OF THE ROMAN CATHOLIC CHURCH. 1 Never Notwithstanding all the efforts made by Roman Catholics to obtain the ascendency in science, art, and politics (an attempt in which the Jesuits displayed the greatest activity), they never entirely lost sight of that spiritual tendency which had characterised the orthodox mystics of the middle ages. As the most distinguished representatives of this tendency, we may mention several theologians who were afterwards canonized, such as Carlo Borromeo, Francis of Sales, 2 and others, together with Cardinal John Bona. 3 theless mysticism led here again to pantheism, as is evident in the case of the German mystic, Angelus Silesius.4 The mystic inactivity of Michael Molinos, 5 a Spanish secular priest, formed a striking contrast to the intriguing worldliness of the Jesuits, and gave rise to the Quietist controversy in France. None but men of so pure a character as Fénélon, whose life was one of constant communion with God, could hold such a doctrine in its ideal aspect, without exposing themselves to the danger of fanaticism, the mere possibility of which horrified men of frigid intellect, such as Bossuet. 8 1 He was born A. D. 1538, at Arona, and died 1584, as archbishop of Milano. He was canonized 1610. Compare: *Sailer, der heil. Karl Borromeus. Augsb. 1823. For his writings, which are chiefly ascetical, see ibid. p. 146. and 225 ss. (where extracts from his homilies are given.) 2 He was born A. D. 1567, in Savoy, and died 1622, as bishop |