Page:Catholic Encyclopedia, volume 13.djvu/660

 SCHWIND

598

SCIENCE

as useless; it is considered legitimate for adults, but unnecessary. The presence of Jesus Christ in the Eucharist is denied. The sacramental words "This is Mv Bodv; this is ]\Iy Blood" mean "My Body is this (bread); My Blood is this (wine) ", i. e., as bread and wine nourisli and strengthen the body, so the Body and Blood of Christ are spiritual food and drink for the soul. Two distinct natures are indeed ad- mitted in the incarnate Christ; but the human ele- ment in Him is said to be essentially different from the nature of an ordinary man. It was derived from tlie very beginning from the Divine substance and was deified by the sufferings, death, and Resurrec- tion of the Saviour.

The numerous works of Schwenckfeld have only incompletely been published. A critical edition is in course of publication under the direction of H.vrtr.^nft, Schlutter, and Johnson; Corpus Schwenckfeldianorum, I (Leipzig, 1907); Kadelbach, Ausfuhrliche Gesch. Schwenckfelds u. der Schwenckfelder (Lauban, 1S61); Kriebel, The Schwenckfelders in Pennsylvania (Lancaster, 1904) ; LoETSCHER, Schwenckfeld' s Participation in the Eucharistic Controrersy of the 16th Century (Philadelphia, 1906).

N. A. Weber.

Schwind, Moritz von, b. at Vienna, 1804; d. at Munich, 1871. A painter possessing an inexhaus- tible wealth of ideas, specially gifted for incisive individualization, and perfectly familiar with the entire range of tones and the i)owerof expression by mien, movement, pose, and costume, he was one of the ornaments of the Munich school of art. He was above all a draughtsman and painter of small details, under- standing how to make small pic- tures harmonious both in colour and composition. He was by nature inclined to the Romantic school of thought and feeling and this tendency, much developed in the studio of Ludwig Schnorr von Caroldfeld, was Btill more so by his Catholic education. After a journey to Rome, the painting of frescoes at Carls- ruhe, and a short stay at Frankfort, he came in 1847 to Munich where Cornehus gained great influence over him. The spirit of his art is that of the minne- singers, of Eichendorff, and of Bretano. The mate- rial upon which he worked was nature and life, especially child-life, lyrically and poetically con- ceived, drawing and painting in water-colours being the mediums in which he best expressed his thoughts. Among his fellow artists Richter and Steinle stand probably in the closest relation to him. He set a high value on religious painting, and though he thought it less suited to his talents, he did not neglect it altogether. In the castle on the Wartburg he

F)ainted fine frescoes of the works of mercy and the ife of St. Elizabeth, which recall the early Renais- sance; he al.sf; jiainted there the history of the Thurin- gian rulfrs and the Sdngerkrieg. The work for the altar of the Church of Our Lady at Munich is splendid in tone and the coloured cartoons for painted windows which were executed at Oxford and London are a\m greatly esteemed. At Carlsruhe he adorned the academy of art with entertaining frescoes character- izing art. The easel-picture "Ritter Kurts's Search for a Wife" had gained the commission for him, for the delightful humour of his popular creations is

MORITZ VON SCHWI> .^KLF-PORTRAIT

not spoiled by flippancy. Other excellent easel- pictures are in the Schack gallery at Munich. In his oil-paintings, however, the harmonious Combination of the parts with the whole and of the colour with the drawing are often lacking. In the frescoes the professional water-colour painter is evident. As a water-colour painter he attained his greatest triumphs in the cyclus of the Seven Ravens, and in that of the legend of Melusine.

Weigmann, Ktnssiker der Kunst (1906); Schwindalhum (Mu- nich, 1880); Schwindmappe zum Kunstwarl {I902-0i); Schwind, Lukas von Fiihrich (Leipzig, 1871) ; Haack, Moritz von Schivind (Leipzig, 1898) ; Muther, Geschichte der Malerei im XIX. Jahrh., I (Munich, 1893).

G. GlETMANN.

Science and the Church. — The words "science" and "Church" are here understood in the following sense: Science is not taken in the restricted meaning of natural sciences, but in the general one given to the word by Aristotle and St. Thomas Aquinas. Aristotle defines science as a sure and evident knowl- edge obtained from demonstrations. This is iden- tical with St. Thomas's definition of science as the knowledge of things from their causes. In this sense science comprises the entire curriculum of university studies. Church, in connexion with science, theo- retically means any Church that claims authority in matters of doctrine and teaching; practically, how- ever, only the Catholic Church is in question, on ac- count of her universality and her claim of power to exercise this authority. The relation between the two is here treated under the two heads Science and Church.

Synopsis: — A. Science. I. Points of Contact Be- tween Science and Faith: (1) Philosophy; (2) History; (3) Law; (4) Medicine; (5) Sciences. II. Legitimate Freedom: (1) Research and teaching; (2) Limitations (logical, physical, ethical). III. Unlimited Freedom: (1) Does not exist; (2) Licence; (3) Consequences (Atheism, Subjectivism, Anarchism).

B. Church. I. Opposite Views: (1) Leo XIII; (2) Virchow; (3) History. II. The teaching body and the ecclesia discens: (1) Distinction; (2) Premises of faith;

(3) Contents of faith; (4) Dangers against faith. III. The holders of the teaching office: (1) Infallible magis- terium; (2) Other tribunals; (3) Galilei. IV. Science of Faith: (1) Parallel case; (2) Theology; (3) Progress;

(4) Objections (mysteries, methodical doubt). V. Conflicts: (1) Faith no obstacle; (2) Dignity of science; (3) Historical testimony; (4) Vatican Council.

A. Science. Science is considered from three points of view : contact with faith, legitimate freedom, unlimited freedom.

I. Pointi< of Contact between Science and Faith. — These are mainly confined to philosophical and his- torical sciences. They do not occur in theology, as it is the very science of faith itself. The points of contact of the various sciences with faith may be grouped as follows: — (1) In the philosophical sciences: — the existence of God and His qualities: — unity, per- sonality, eternity, infinity; God, the final end of man and of all created things; freedom of the human will, the natural law. (2) In the historical and linguistic sciences: the hisforical unity of the human race and of the original limgUHgc; the history of the Patriarchs, of the Israelites, and of their Messianic belief; the hi.story of ('lirist and His Church; the authenticity of the Sacreti Bo^ks; the history of dogmas, of schisms, of heresies; luigiograpliy. (3) In the science of ethics and law :— the; origin of right and duty (the realistic Positivism of Comte and the subjective Positivism of John Stuart Mill); the authority of civil governments (Rousseau's "Contrat social" and Kant's "Critique of Pure Reason"); the matrimonial contract, its unity anrl permanency; the natural rights and duties of parents and chiUlren; personal property; freedom of religion (separation of religion and state, toleration).