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 ROSKOVANYI

194

ROSMINI

crucian raiment, Andrea openly renounced Rosicru- cianism and frequently referred to it as a ridiculous comedy and folly. In spite of this, the Rosicrucian fraud, which served in many ways as a model for the anti-Masonic Taxil-Schwindel, has continued effec- tive until the present day. In the seventeenth cen- turj- Michael Maier and "Robert Fludd were its cham- pions. Pseudo-Rosicrucian societies arose, falsely claiming descent from the genuine fraternity of the "Fama". After 1750 occult Rosicrucianism was propagated bj- Freemasonry, where it led to endless extravagant manifestations' (St. Germain, Cagliostro, Schropfer, WoUner etc.). In the system of high degrees in "Scottish" Freemasonry, especially in the Rosen- krcuz degree, the Rosicrucian symbols are still retained with a Masonic interpretation. Finally, since about 1S6G there have existed in England and Scotland (Lon- don, Newcastle, York, Gla.sgow) and in the United States (Boston, Philadelphia) "colleges" of a Masonic Rosicrucian society, whose members claim to be direct descendants of the brotherhood founded in 148. Only blaster Masons are eligible for membership. According to the definition of the president of the London branch (Supreme Magus), Brother Dr. Wm. Wynn Westcott, M.B., P.Z., it is "the aim of the Society to afford mutual aid and encouragement in working out the great problems of life and in searching out the secrets of nature; to facilitate the study of philosophy founded upon the Kabbalah and the doc- trines of Hermes Trismegistus, which was inculcated by the original Fratres RoseoB Crucis of Germany, a' d. 1450; and to investigate the meaning and sym- bolism of all that now remains of the wisdom, art, ami hterature of the ancient world ". The view which has been lately revived, especially by Katsch and Pike, that Rosicrucianism definitely or even perceptibly co- operated in the foundation of modern Freemasonry in 1717, is contradicted by well-known historical facts.

Arnold, Unparteiische Kirchen u. Ketzerhistorie, II (Frankfort, 1699), 640 sq.; Herder, Sandl. Werke (Berlin, 1888), XV, 82 sq.; XVI, 596 sq.; Bchle, Ursprung u. d. vornehmsten Schicksale der Rogenkremer u. Freimaurer (Gottingen, 1804); Nikolai, Einige Bemerkungen iiber den Ursprung u. d. Gesch. d. Rosenkreuzer u. Freimaurer (Berlin, 1806); Hossbach, J. W. Andrea u. sein ZeitaUer (Berlin, 1819); Guhrauer, Zeitschr. f. hist. Theol. (1852), 298 sq.; Sierke, Schwarmer u. Schwinder zu Ende d. 18. Jahrh. (Leipzig, 1874); Kopp, Die Alchemie, II (Heidelberg, 1886); Waite, The real History of the Rosicrucians (London, 1887), needB rcNision; Katsch, Die Entstehung u. d. wahre Endzweck d. Freimaurerei (Berlin, 1897) ; Hefele [Raich] in Kirchenlex., s. v. Rosenkreuzer; Hermelink in Realencyk. f. prat. Theol., s. v. Rosenkreuzer; AUg. Uandhuch d. Freimaurerei, II (3rd ed., 1900), 259-63; Begemakn, Monatshefte d. Comenius-Gesellschaft (Ber- lin). V (1896), 212 sq.; VI (1897), 204 sq.; VIII (1899), 145 sq.; Zirkelkorrespondenz (Berlin, 1896), 212; Vorgesch. u. Anfdnge d. Freimaurerei in England, I (1909), II (1910), 16, 348; Godld, Hist, of Freemasonry, II (London, 1884), 60 sq.; Concise Hist, of Freemasonry (I^ondon, 1903), 61-93; Ars Quaiuor Coronatorum, transaotions (Ixjndon), I (1888), 28, .54; V (1892), 67; VI (189.3), 202 »q.; VII (1894), .36 sq., 83; VIII (189.5), 46; The Theosophist (Madras. 1886). VII, 451 sq., VIII. IX, X; Rosicrucian Society of England: Rules arul Ordinances (London, 1881; revised 1882); Transactions, etc. (1879-91); The Rosicrucian: A Quarterly Record (1S68-79); Kloss, Bihliog. d. Freimaurerei, etc. (Frankfort. 1844), 174-201. Kives 274 works on the subject; Gardner, Bibliotheca Rosicrucifina: I, catalogue (Ix)ndon, privately printed, 1903), gives a VinX. of 604 works on the subject.

Hermann Ghubek.

Roskovanyi, A('(u.st, Bishop of Neutra in Hun- gary, doctor of philo.soj)hyand theology, b. at Szenna in the 0)ijnty of I'ng, Hungary, 7 Decetiibcr, 1807; d. 24 February, W.)2. Ho took liis gyrrinasial course in the college of the Piarists at Kis-Szeben Irom 1S17-22, studied pliilo.'^jphy at Eger, 1822-24, theology in the w;minary for priests at Pesth, and comph^tcnl his train- ing at the Augustineum at Vienna. After his ordina- tion to the priesthooil in 1831 he was for a short time engaged in pastoral duties, then went to the seminary at Eger as prefect of studies, became vice-rector of the seminary, and in 1841 rector. In 1836 he wa« made a cathedral canon of Eger, in 1830 received the Abbey of Sa^r, in 1847 became auxiliary bishop, in 18.50 caj)it- ular vicar, in 1851 Bishop of Waitzen, and in 1859

Bishop of Neutra. Roskovdnjd was also made a Roman count, prelate, and assistant at the papal throne. His charity is shown by the foundations he established, valued at several hundred thousanil gulden. He was distingui.shed as an ecclesiastical writer. Among his works, all of which are in Latin, should be men- tioned: "De primatu Romani Pontificis ejusque juri- bus" (Augsburg, 1839; 2nd ed., Agram, 1841); "De matrimoniis mixtis" (5 vols., Ftinfkirchen, 1842; Pesth, 1854, 1870-1); "De matrimoniis in ecclesia catholica" (2 vols., Augsburg, 1837-40) ; "Monumenta catholica pro independentia potestatis ecclesiastica; ab imperio civili" (14 vols. Fiinfkirchen, 1847; Pesth, 1856, 1865, 1870-71); "Coelibatus et breviarium, duo gravissima clericorum officia", etc. (7 vols., Pesth, 1867, 1875); "Romanus Pontifex tamquam primas ecclesiae", etc. (16 vols., Neutra andComaromii, 1867, 1878); "Beata Virgo Maria in suo conceptu immacu- lata" (12 vols., Budapest, 1873-4; Neutra, 1877).

Vagner, Adatok a nyitrai vdrosi plebdnidk tortenetehez (Neutra, 1902), written in Hungarian; also in Hungarian, Szinnyei, Mag- yar Irak, XI, gi^^ng a complete list of Roskovdnyi's works and a full bibliography. A. AldXsY.

Rosmini and Rosminianism. — Antonio Rosmini- Serbati, philosopher, and founder of the Institute of Charity, b. 24 March, 1797, at Rovereto, Austrian Tyrol; d. 1 July, 1855, at Stresa, Italy; was educated at home until his twentieth year, and, after a three years' course at the University of Padua, returned to Rovereto to prepare for Holy orders. He was or- dained priest at Chioggia, 21 April, 1821, and in 1822 received at Padua the Doctorate in Theology and Canon Law. In 1823 he went to Rome with Mgr. Pyrker, Patriarch of Venice, met Consalvi and other prominent men, and was encouraged by Pius VII to undertake the reform of philosophy. The next three years (1823-26) he spent in philosophical pursuits at Rover- eto, devoting himself especially to the study of St. Thomas. He had already adopted as principles of conduct: (1) never to assume external works of charity on his own initiative, but, until summoned by some positive outward manifestation of God's will, to busy himself with his own sanctification, a thing al- ways pleasing in the Divine sight (principle of passiv- ity) ; (2) at any clear sign from God, to assume with alacrity any external work of charity, without, so far as concerned his higher will, personal preferences or repugnances (principle of indifference). On these maxims he based the rules of the Institute of Charity which, at the instance of M.'uldahma, Marchioness of Canossa, and of .John Locwcnljiuck, a zealous priest from German Lorraine, he founded in 1828 at Monte Calvario near Domodossola. In 1828 he again w(>nt to Rome, where he was encouraged by Leo XII and later by Pius VIII to pursue his philosoi)hical studies and con.solidate his institute. During this visit he published his " Maxims of Christian Perfec- tion" and his "Nuovo saggio sull' origine delle idee" (1829; tr. "Origin of Idea,s", London, 1883-84). In the autumn of 1830 he inaugurated the observ- ance of the rule at Calvario, and from 1834 to 1835 had charge of a parish at Rovereto. About this time the pope made over to Rosmini several missions ten- dered him in iMiglaiid by the vicars Apostolic, as also the Abbey of S. Miclielo della Chiusa in Piedmont. Later foundations followed at Stresa and Domo- dossola. The Constitutions of the institute wen; i)re- sented to fJregory XVI and, after some discussion re- garding the form of the vow of religious poverty, were formally approved 20 December, 1838. On 25 March, 1839, the vows of the institute were taken by twenty Fathers in Italy and by six in England (Spetisbury and Prior Park). The Letters Apostolic ("In sublimi ", 20 Sept., 1839) formally recorded the approval of the in- stitute and its rule, an<l ;ii)pointed Rosmini provost general for life;. Th(! institute then sjjread rajjidly in England and Italy, and requests for foundations came