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ALPHONSUS afraid of making up his mind. "I follow my conscience", he wrote in 1764, "and when reason persuades me I make little account of moralists." To follow an opinion in favour of liberty without weighing it, merely because it is held by someone else, would have seemed to Alphonsus an abdication of the judicial office with which as a confessor he was invested. Still it must in fairness be admitted that all priests are not great theologians able to estimate intrinsic probability at its true worth, and the Church herself might be held to have conceded something to pure probabilism by the unprecedented honours she paid to the Saint in her Decree of 22 July, 1831, which allows confessors to follow any of St. Alphonsus's own opinions without weighing the reasons on which they were based.

Besides his Moral Theology, the Saint wrote a large number of dogmatic and ascetical works nearly all in the vernacular. The "Glories of Mary", "The Selva", "The True Spouse of Christ", "The Great Means of Prayer", "The Way of Salvation", "Opera Dogmatica, or History of the Council of Trent", and "Sermons for all the Sundays in the Year", are the best known. He was also a poet and musician. His hymns are justly celebrated in Italy. Quite recently, a duet composed by him, between the Soul and God, was found in the British Museum bearing the date 1760 and containing a correction in his own handwriting. Finally, St. Alphonsus was a wonderful letter-writer, and the mere salvage of his correspondence amounts to 1,451 letters, filling three large volumes. It is not necessary to notice certain non-Catholic attacks on Alphonsus as a patron of lying. St. Alphonsus was so scrupulous about truth that when, in 1776, the regalist, Mgr. Filingeri, was made Archbishop of Naples, the Saint would not write to congratulate the new primate, even at the risk of making another powerful enemy for his persecuted Congregation, because he thought he could not honestly say he "was glad to hear of the appointment." It will be remembered that even as a young man his chief distress at his breakdown in court was the fear that his mistake might be ascribed to deceit. The question as to what does or does not constitute a lie is not an easy one, but it is a subject in itself. Alphonsus said nothing in his "Moral Theology" which is not the common teaching of Catholic theologians.

Very few remarks upon his own times occur in the Saint's letters. The eighteenth century was one series of great wars; that of the Spanish, Polish, and Austrian Succession; the Seven Years' War, and the War of American Independence, ending with the still more gigantic struggles in Europe, which arose out of the events of 1789. Except in '45, in all of these, down to the first shot fired at Lexington, the English-speaking world was on one side and the Bourbon States, including Naples, on the other. But to all this secular history about the only reference in the Saint's correspondence which has come down to us is a sentence in a letter of April, 1744, which speaks of the passage of the Spanish troops who had come to defend Naples against the Austrians. He was more concerned with the spiritual conflict which was going on at the same time. The days were indeed evil. Infidelity and impiety were gaining ground; Voltaire and Rousseau were the idols of society; and the ancien régime, by undermining religion, its one support, was tottering to its fall. Alphonsus was a devoted friend of the Society of Jesus and its long persecution by the Bourbon Courts, ending in its suppression in 1773, filled him with grief. He died on the very eve of the great Revolution which was to sweep the persecutors away, having seen in vision the woes which the French invasion of 1798 was to bring on Naples.

An interesting series of portraits might be painted of those who play a part in the Saint's history: Charles III and his minister Tanucci; Charle's son Ferdinand, and Ferdinand's strange and unhappy Queen, Maria Carolina, daughter of Maria Teresa and sister of Marie Antoinette; Cardinals Spinelli, Sersale, and Orsini; Popes Benedict XIV, Clement XIII, Clement XIV, and Pius VI, to each of whom Alphonsus dedicated a volume of his works. Even the baleful shadow of Voltaire falls across the Saint's life, for Alphonsus wrote to congratulate him on a conversion, which alas, never took place! Again, we have a friendship of thirty years with the great Venetian publishing house of Remondini, whose letters from the Saint, carefully preserved as became business men, fill a quarto volume. Other personal friends of Alphonsus were the Jesuit Fathers de Matteis, Zaccaria, and Nonnotte. A respected opponent was the redoubtable Dominican controversialist, P. Vincenzo Patuzzi, while to make up for hard blows we have another Dominican, P. Caputo, President of Alphonsus's seminary and a devoted helper in his work of reform. To come to saints, the great Jesuit missionary St. Francis di Geronimo took the little Alphonsus in his arms, blessed him, and prophesied that he would do great work for God; while a Franciscan, St. John Joseph of the Cross, was well known to Alphonsus in later life. Both of them were canonized on the same day as the Holy Doctor, 26 May, 1839. St. Paul of the Cross (1694–1775) and St. Alphonsus, who were altogether contemporaries, seem never to have met on earth, though the founder of the Passionists was a great friend of Alphonsus's uncle, Mgr. Cavalieri, himself a great servant of God. Other saints and servants of God were those of Alphonsus's own household, the lay brother, St. Gerard Majella, who died in 1755, and Januarius Sarnelli, Cæsar Sportelli, Dominic Blasucci, and Maria Celeste, all of whom have been declared "Venerable" by the Church. Blessed Clement Hofbauer joined the Redemptorist congregation in the aged Saint's lifetime, though Alphonsus never saw in the flesh the man whom he knew would be the second founder of his Order. Except for the chances of European war, England and Naples were then in different worlds, but Alphonsus may have seen at the side of Don Carlos when he conquered Naples in 1734, an English boy of fourteen who had already shown great gallantry under fire and was to play a romantic part in history, Prince Charles Edward Stuart. But one may easily overcrowd a narrow canvas and it is better in so slight a sketch to leave the central figure in solitary relief. If any reader of this article will go to original sources and study the Saint's life at greater length, he will not find his labour thrown away.

Much of the material for a complete life of St. Alphonsus is still in manuscript in the Roman archives of the Redemptorist Congregation and in the archives of the Sacred Congregation of Bishops and Regulars. The foundation of all subsequent lives is the Della vita ed istituto del venerabile Alfonso Maria Liguori, of, one of the great biographies of literature. Tannoia was born about 1724 and entered the Redemptorist Congregation in 1746. As he did not die till 1808 (his work appeared in 1799) he was a companion of the Saint for over forty years and an eye-witness of much that he relates. Even where he is not that, he may generally be trusted, as he was a Boswell in collecting facts. His life contains a number of minor inaccuracies, however, and is seriously defective in its account of the founding of his Congregation and of the troubles which fell on it in 1780. Tannoia, also, through some mental idiosyncrasy, manages to give the misleading impression that St. Alphonsus was severe. There is a somewhat unsatisfactory French translation of Tannoia's work. Mémoires sur la vie et la congrêgation de St. Alphonse de Liguori (Paris, 1842, 3 vols.). The English translation in the Oratory Series is also rather inadequate. A justly celebrated life is the Vie et Institut de Saint Alphonse-Marie de Liguori, in four volumes, by, (Tournai, 1893). The German life,, Leben des heiligen Bischofs und Kirchenlehrers, Alfonsus Maria de Liguori (New York, 1887), is scholarly and accurate. has also written a life of the Saint, La Vita di Sant' Alfonso Maria de Liguori (Rome, 2 vols.). The latest life,, Saint Alphonse de Liguori (Paris, 1900, 2 vols., 8vo), gives an extremely full and picturesque account of the