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Roskoványi, Augustus Rosmini-Serbati, Antonio

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ROSMINI-SERBATI, ANTONIO ROSKOVÁNYI, AUGUSTUS Bishop; b. Szenna, Hungary, Dec. 7, 1807; d. Feb. 24, 1892. He was ordained in 1831 after studies at the college of the Piarists at Kis-Szeben (1817–22), and at Eger (1822–24), and his theological studies at Pesth and the Augustineum in Vienna. In 1839 he received the Abbey of Saar as a benefice and in 1841 was appointed rector of the seminary at Eger. He was consecrated auxil- iary bishop in 1847 and named bishop of Waitsen in 1851. In 1859 he was named bishop of Neutra. His works are noted for the documents they contain. Among his more notable works are De primatu Romani Pontificis ei- usque iuribus (Augsburg 1839; 2d ed. Agram 1841); De matrimoniis mixtis (5 v. Funfkirchen 1842; Pesth 1854, 1870–71); De matrimoniis in ecclesia Catholica (2 v. Augsburg 1837–40); Monumenta catholica pro indepen- dentia potestatis ecclesiasticae ab imperio civili (14 v. Funfkirchen 1847; Pesth 1856, 1865, 1870–71); Coeliba- tus, et breviarium: duo gravissima clericorum officia . (11 v. Pesth 1861; Neutra 1877–81); Romanus Pon- tifex tamquam primas ecclesiae . (16 v. Neutra and Comaromii 1867, 1878); Beata Virgo Maria in suo con- ceptu immaculata (12 v. Budapest 1873–74; Neutra 1877). Bibliography: J. SZINNYEI, Magyar írók, 14 v. (Budapest 1891–1914) 11:1188–90. J. VÁGNER, Adatok a nyitra-városi plé- bániák történetéhez (Nitra 1902). [L. R. KOZLOWSKI] Antonio Rosmini-Serbati. ROSMINI-SERBATI, ANTONIO Founder of the Institute of Charity, philosopher, of God became habitual with him; he grew familiar with theologian, and patriot; b. Rovereto, Trentino (then under practical affairs through the management of the large for- Austrian domination, now part of Italy), 1797; d. Stresa tune inherited from his father; and his extraordinary ca- (Lago Maggiore), 1855. Against the initial objections of pacity for lasting friendship with different types of men his parents, he was ordained in 1821. His retired life until manifested itself (Manzoni, Tommasco, Capellari [later 1826 can be considered as a preparation for his work. Gregory XVI], and Gustavo Cavour were among his During this period, his studies embraced mathematics, many intimates). The plan of his Congregation, for which political theory, education, medicine, natural sciences, he had the active encouragement and advice of St. Mad- Oriental languages, and all branches of philosophy and dalena di Canossa, was completed in 1828. His chief ec- theology. The History of Love, an early work of Rosmini clesiastical work during this time, and what he called on holy Scripture, bears witness to his intense application ‘‘nearly my only recreation,’’ was the formation of a cler- to the word of God and to his great talent for synthesis. ical circle at Rovereto to study the then too-much- Rosmini’s deliberate aim, in an age characterized by disregarded St. Thomas Aquinas. liberal ideas and revolt against established order, was to In 1826 Rosmini went to Milan to continue his re- achieve a balance between old and new by showing how search and to begin publishing the results of his philo- true development in every science depends upon growth sophical studies. He was a writer of astounding fertility from basic and unchangeable principles. On the advice and originality. His complete works, many published of Pius VII he devoted himself to this task, principally in posthumously, are at present (2001) being edited in a philosophy. planned 80-volume critical edition (Rome-Stresa, Rosmini’s personal traits were defined and estab- 1966–). About 30 volumes have been produced to date. lished in these early years. Prayer and devotion to the will To these must be added 13 volumes, with some 700 pages NEW CATHOLIC ENCYCLOPEDIA 383 ROSMINI-SERBATI, ANTONIO per volume, of letters (Casale 1905). He treated thor- account of a panegyric on Pius VII (Modena 1831), in oughly the problem of the origin of ideas and certitude, which he condemned Josephinism. His Treatise on Moral the nature of the human soul, ethics, civil society, the re- Conscience (Milan 1839), which contained an attack on lationship between Church and State, human rights, the use of probabilism as applied to the natural law, was metaphysics, grace, original sin, and the Sacraments in repudiated especially by P. Ballerini, SJ, who wrote general. It is impossible to name a single school of anonymously as il prete bolognese. Rosmini’s teaching thought to which he can be said to belong. Basing himself on original sin and the distinction he made between sin upon an encyclopedic reading of philosophers and eccle- (peccatum) and fault (culpa) were also the source of bitter siastical tradition, he endeavored to present principles criticism. The Five Wounds of the Church (Lugano that would interlock and serve as a basis of unity for all 1847), in which he treats of the dangers to the Church knowledge. from within, and A Constitution Based on Social Justice (Milan 1848) were placed on the Index (1848) for un- As the foundation of his system he placed the intu- specified reasons in the troubled days that followed the ition of universal and undetermined being, which he was assassination of Pellegrino Rossi at Rome. At the same careful to distinguish from the concept of God. Although time, Rosmini, following Pius IX in his flight from Rome, many of his adversaries (M. Liberatore, SJ, for example) fell from favor at Gaeta after expressing his views for a later maintained that there could be no distinction be- constitution and against Austrian domination. tween the two concepts and consequently accused Rosmini of ontologism and pantheism, this accusation is In 1854, after a full examination of Rosmini’s pub- no longer accepted by scholars (see Congregation for the lished writings, a papal commission, with Pius IX presid- Doctrine of the Faith, Note on the import of the doctrinal ing at its final sitting, declared that the works under Decrees concerning the thought and works of the Priest consideration were to be dismissed without censure. Antonio Rosmini Serbati, n. 6, Vatican, 1 July 2001). The Posthumously, 40 propositions taken from all the works ‘‘idea of being’’ is for Rosmini the objective and infalli- of Rosmini were condemned without any specific theo- ble light of reason, the source of man’s dignity as a per- logical censure in 1887 under Leo XIII (Enchiridion sym- son, the font of moral obligation, the unshakable bolorum, 3201–41). Their contents cover practically foundation of human rights, and the spring of the immor- every point of Catholic theology, but supporters of tality of the soul. Man’s moral goodness or badness de- Rosmini have always denied that they express his genu- pends upon the use or misuse of this innate light ine thought. Their position has been officially accepted according to which he can either evaluate things in their today by the Magisterium in its examination of the 19th objective order or attempt to place them in an order of his century doctrinal decrees concerning Rosmini’s works own creating. (see Congregation for the Doctrine of the Faith, Note on the import of the doctrinal Decrees concerning the Theological works published during Rosmini’s life- thought and works of the Priest Antonio Rosmini Serbati, time concern the nature of original sin, which he main- n. 6, Vatican, July 1, 2001). tained was more than a mere lack of sanctifying grace, the providence of God and what he called ‘‘supernatural Rosmini exercises a growing influence through the anthropology,’’ a study of fallen human nature restored philosophy of Christian spiritualism, and through his as- through the Sacraments. cetical writings. John Paul II numbered him among mod- His ascetical works are not numerous, but their con- ern thinkers in whom a fruitful meeting between tent regards the fundamental issues of the Christian life. philosophical knowledge and the Word of God has been This is especially the case with Maxims of Christian Per- realized (see Encyclical Letter Fides et Ratio, n. 74). He fection (Rome 1830), in which he shows how all duties is also acknowledged as a man of great sanctity of life culminate in devotion to Christ’s Church—a devotion whose beatification process is currently (2001) with the that he himself manifested in submitting fully to the ec- Congregation for the Causes of Saints. clesiastical prohibition of two of his works. Maxims form See Also: ROSMINIANS; SPIRITUALISM. the basis of his Constitutions of the Society of Charity, synopsised in the Apostolic Letters In Sublimi (Gregory Bibliography: A. MICHEL, Dictionnaire de théologie XVI, 1839) which approved the Rule of Rosmini’s reli- catholique, ed. A. VACANT et al., (Paris 1903–50; Tables générales 1951– ) 13.2:2917–52. A. HILCKMAN, Lexikon für Theologie und gious Institute. Kirche, ed. J. HOFER and K. RAHNER (Freiburg 1957–65); suppl., From 1826 until his death, Rosmini’s growing influ- Das Zweite Vatikanishe Konsil: Dokumente und Kommentare, ed. H. S. BRECHTER et al. (1966) 9:53–55; Die Religion in Geschichte ence as a leader in the forces opposing the domination of und Gegenwart (3d ed. Tübingen 1957–65) 5:1188–89. G. B. PA- sensism in European thought was subject to continual at- GANI, Vita di Antonio Rosmini, ed. G. ROSSI, 2 v. (rev. ed. Rovereto tack. He was looked upon with suspicion by Austria on 1959). Rivista Rosminiana (Domodossola Stresa 1906–2001). 384 NEW CATHOLIC ENCYCLOPEDIA ROSS, JOHN ELLIOT Sources in Eng. Principles of Ethics, tr. D. CLEARY, T. WATSON, bishops. No work is preferred and none refused; work C/W, (Leominster 1988); Anthropology in Aid of Moral Science, tr. once undertaken may not be abandoned for a more attrac- C/W (Durham 1991); The Philosophy of Right, tr.
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