Dégert, Antoine. The work was approved by Pope Leo XII, who possibly intended to make him a cardinal. If the latter can furnish no certitude, how can we expect any from the general reason, which is but a synthesis of individual reasons? 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 … Lamennais or La Mennais, Félicité Robert de ... Gregory XVI, only to be condemned in the encyclical Mirari vos. D'autre part il y a ceux qui, comme Félicité de … . Later Lamennais prophesied an impending revolution and demanded separation both of the Church and the educational system from the State, as well as freedom of the press. Lamennais sympathized with the Revolution of 1848 and was elected a deputy for Paris to the Constituent Assembly. The first idea of this work and the materials were due to Jean-Marie, but the actual writing was done almost exclusively by Félicité. Lamennais, whose Father was a shipowner ennobled by Louis XVI, was ordained priest in 1816. In spite, however, of the representations of Lacordaire, Lamennais persisted, with the result that, on the feast of the Assumption, 1832, the pope issued the Encyclical "Mirari vos", in which were condemned, not only the policy of "L'Avenir", but also many of the moral and social doctrines that were then put forward by most of the … The editor of New Advent is Kevin Knight. Not, however, that they approved of Lamennais' violent language; the Archbishop of Paris in a pastoral charge even condemned the work, and this drew from Lamennais two open letters in which the archbishop's Gallican ideas were unreservedly criticized. 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 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. 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. 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. With their aid we can witness the intimate workings from day to day of a mobile and impressionable mind; in them we perceive an aspect of his character which so seldom appears in his other works his loving, kind, and tender disposition, lavish in devotion and of a timidity which sought a refuge in outspokenness. - The Encyclical Quanta cura and the Syllabus of Pius IX. This work marked the beginning of Lamennais' long struggle against Gallicanism. Little by little, he began by renouncing his ecclesiastical functions (December, 1833) and ended by abandoning all outward … He died rejecting all religious ministration, and after requesting that his body "be carried to the cemetery, without being presented at any church". It is in reality the true, the only religion which began with the world and perpetuates itself with it. These letters, with others published since then or about to be published (addressed to such friends as Mlle Cornulier de Lucinière, de Vitrolles, Coriolis, Montalembert, Berryer, Marion, Vaurin, David Richard), add considerably to our knowledge of his writings, and are not the least interesting part of his works. After seeming to yield, Lamennais ended by refusing to submit without reserve or qualification. Although ill-disposed towards the Jesuits on account of their lack of sympathy for his philosophic system, Lamennais took up their defense in a book published in 1829 under the title "Progrès de la Révolution et de la guerre contre l'Église". 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. 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. Felicité Robert de Lamennais, Charles Forbes René de Montalembert and Jean-Baptiste Henri Lacordaire started a newspaper, L'Avenir ("The Future"). Lamennais, however, cared much less for politics than for religion, and contributed to "Le Conservateur" only in defense of Catholic interests. Gregory XVI, Mirari Vos (Aug. 15, 1832) "on liberalism and religious indifferentism" Ø Condemned ideas of Lamennais and L'Avenir (without naming them) Ø "Naturalistic liberalism" was an "absurd and erroneous doctrine" Ø Monarchical regimes defended and "political liberalism" rejected Ø Condemned separation of Church and State There exists, says Lamennais, a true religion, and there exists but one, which is absolutely necessary to salvation and to social order. Meanwhile, editions of the "Essai" came rapidly from the press; 40,000 copies were sold within a few weeks, it was translated into many foreign languages, and its perusal effected in some places notable returns, in others brilliant conversions to Catholicism. It was very difficult for Lamennais to break formally with the church. The Catholic Encyclopedia. Vol. He did not even dare attack Lamennais directly, but in the encyclical Mirari vos condemned him anonymously. Restored to Christian sentiments, he made his First Communion, and resolved to consecrate himself to the service of the Church. The portions of the work devoted to æsthetics are among the finest that Lamennais ever wrote, while the general tone breathes a spirit of serenity and calm. In the common task which they imposed on themselves with this aim, the part that fell to Félicité, as being the better suited to his tastes, was chiefly intellectual and literary. A partir d'una reflexió sobre la naturalesa de l'anomenat indiferentisme, que considera com a base de múltiples errors, Gregori condemna sempre com a fruits d'aquest la llibertat de consciència i … 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. While open to some criticism in regard to the development of its ideas and the force of some of the arguments employed, the "Essai" brought to Catholic apologetics a new strength and brilliancy, and at once commanded public attention. For the works and historical accounts of Lamennais published during his life, see QUERARD, Les supercheries litteraires devoilees (2nd ed., Paris, 1870), col. 510-634. 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. This article was transcribed for New Advent by Joseph E. O'Connor. “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.” Though accompanied by Lacordaire and Montalembert, he did not find there the pronounced welcome of 1824. 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. Lamennais, bitterly disappointed, submitted. "Le Livre du peuple" (1839), "L'Esclavage moderne" (1839), "Discussions critiques" (1841), "Du passe et de l'avenir du peuple" (1841), "Amschaspands et Darvands" (1843). In these writings he expounds his views on the future of democracy or vents his rage against society and the public authorities. In fact the story of his life is almost entirely contained in his books and articles. The work met with enormous success. 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). The first result of the joint labors soon appeared in a book published in 1808 under the title "Réflexions sur l'état de l'Église en France pendant le dix-huitième siecle et sur sa situation actuelle". 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