L39Avenir France

The Future
Country	France
Language (s)	French
Frequency	Daily
Genre	Press opinion
Date founded	1830
Latest issue	1831
Editor	Paris

The Future was a newspaper daily French whose first issue appeared on 16 October 1830. It was founded on the initiative of Mr. Harel and Tancrel Abbe Felicite de Lamennais , editor. The main authors were Philippe Gerbet , Henri Lacordaire and Charles de Montalembert. The newspaper defended the ideals of liberal Catholicism. Its headquarters was located 20, rue Jacob, Paris. He suspended publication on 15 November 1831 , and finally ceased publication after its condemnation by Pope Gregory XVI on 15 August 1832.

The Future was born in a very revolutionary anticlerical , that of the Three Glorious Days which was succeeded by a bourgeois regime, the July Monarchy. This context saw the people and the bourgeoisie opposed to the symbols of monarchical restoration recalling the old regime , and a Catholic Church in France Legitimist , Gallican and reactionary , mostly attached to the union of throne and the altar. The drafters of the Future, through which they adopted the motto, "God and Liberty! "Wanted to reconcile the aspirations of liberal and democratic of the people and the bourgeoisie with Catholicism romantic and ultramontane : advocating separation of church and state , they celebrated with enthusiasm the sovereignty of the Pope in religious matters, that of the people in civil cases.

The adventure, then the condemnation of the Future by Pope Gregory XVI August 15, 1832 ( Encyclical Your Mirari ) represent, in an exemplary way, a hope and a failed attempt to renew and adapt the Catholicism in the context of European post-revolutionary societies.

The creation of the journal

A context revolutionary anticlerical

The birth of the future is closely linked to the revolutionary context following the Three Glorious Days , or revolution of July: July 27, 1830, facing opposition from Liberal MPs, speaking in the newspaper The National , the king of France Charles X signed four orders , dissolving the House , calling for new elections, restricting the right to vote, and, finally, removing the freedom of the press by requiring prior authorization for the publication of newspapers. These orders triggered both the parliamentary revolt of Liberals , speaking through the voice of Thiers , and the revolt of the Parisian people. After three days of fighting, and the flight of Charles X, the Liberals imposed the Republicans, poorly organized, the throne of the Duke of Orleans , Louis Philippe ^I..

Very quickly, in a climate of freedom, newspapers, clubs and popular societies flourished. The liberal press and peoples' organizations strengthened when the bidding climate violent anticlerical, denouncing the "conspiracy" Catholic, and supposedly ground maneuvers of the "Congregation." In Paris, the Notre Dame Cathedral and the archbishop were vandalized: the archbishop of Paris , Monseigneur de Quelen , took refuge in a convent. The priests gave up wearing the cassock. Faced with this wave anticlerical, the new government of Louis-Philippe kept an attitude of indifference or even hostility to the clergy. In 1831 again, the king and his minister, Casimir Perier , did nothing to calm the violence and the Catholics themselves, often compromised in supporting the ousted regime, not knowing what attitude to take, remained quiet.

Beginnings of the Future

In this context, the summer of 1830, convinced of the need for French Catholics to hear a voice other than that ordered by the mob, Felicite de Lamennais decided to launch a new daily, both Catholic and Liberal. The company's newspaper was founded September 8, 1830. It brought together such Lamennais, Abbe Gerbet, Charles de Coux and M. Harel's Tancrel. This was mainly the Abbot Philippe Gerbet who undertook the logistics: he recruited the first staff, installed Outlook on its premises, Rue Jacob, in central Paris, and distributed in September 1830 the newspaper's prospectus. The first issue of the daily appeared October 16, 1830.

The newspaper itself was fairly short, like his contemporaries, he was just two folded sheets. In each issue, an article developed a particular principal ( academic freedom , separation of church and state, support for Catholic Poland or Ireland ...) But most items, or "varieties "were ad hoc responses on various facts about the Church in France or abroad, gathered in the French and foreign press. Journalists, editors and correspondents in Paris province, worked almost free for the Future, only condition to its financial survival. The circulation of the newspaper was indeed modest, about 1500 copies ^Editors

The Future and the "generation of 1830"

The first editors of the Future were three priests, Felicite de Lamennais , Gerbet Philippe and Henri Lacordaire. Did join together other important contributors, especially the young Vicomte Charles de Montalembert , son of a peer of France , the Abbe Rohrbacher , a specialist in the history of the Church, or the economist Charles de Coux. Other editors intervened more timely manner, as Alfred de Vigny. Under the influence of their mentor, Lamennais, these young men, "Generation of 1830, were marked by the revolutionary heritage, the romance of Chateaubriand, and disappointed by the French company, petty, aristocratic and bourgeois of the Restoration and July Monarchy.

One of the strengths of the Future, and its editor, Lamennais, who had an exceptional charisma, was to gather around the log and ideas he championed much of the Romantic generation. Indeed, the Future raised the enthusiasm of many writers: Chateaubriand encouraged the editors, as Michelet. Lamartine helped even by sending some verses to be published in the newspaper. Balzac insisted that the newspaper account for the Skin grief , while Victor Hugo was present at the banquet of the editors of the newspaper, January 3, 1831, and warmly congratulated Montalembert his review of her novel, Notre-Dame de Paris (L'Avenir, 13 February 1831). Finally, Alfred de Vigny, personally seduced by Lamennais, collaborated several times with critical articles entitled Letters from Paris.

The mentor: Lamennais

Felicite de Lamennais, by Paulin Gurin

The initiator of the adventure was the Abbe Felicite de Lamennais. Born in Saint-Malo in 1782 , a family of minor nobility, he was ordained priest in 1816. In his essay on the indifference to religion, written 1817 to 1823 , a huge bestseller in the considerable influence he developed, like Chateaubriand in his Spirit of Christianity , theories in favor of absolutism monarchy, the king of France in civil matters, that of the Pope in religious matters ( ultramontanism ). But in defending his thesis ultramontane, Lamennais was met at the royal power of the Restoration , marked by Gallicanism traditional attached to the union of throne and altar , and thus opposed the absolute sovereignty of the Pope in religious matters. Lamennais turned so slowly against the absolute monarchy Gallican, and adopted liberal views and social increasingly advanced. Following the 1830 revolution, the creation of the Future, a liberal newspaper, supported the reconciliation of the Church and democracy reflects this intellectual evolution.

At that time, Lamennais was a familiar figure in world literature and religion. His intelligence and sincerity, charisma and a real go hand in hand with a strong character, very compelling and uncompromising, and a real talent as a writer. His magnetic personality, and his masterly essay on the indifference that led to many conversions and vocations, gathered around him a circle of disciples, priests and lay people who were in the ownership of Lamennais in Britain, the oak grove. The first staff of the newspaper, Philippe Gerbet and Henri Lacordaire , were from this group.

Lamennais, officially the editor of the Future, took a minor part in leading daily newspaper. Withdrawn Juilly School , which he shared the leadership with the abbot of Salinis while Lacordaire and Montalembert remained in Paris, however, he gave instructions to his regular collaborators, and wrote fundamental articles, in which he outlined the main points of his thought. In these articles bore almost mystical conception of the role of the Church in the advent of a new society, more democratic and fraternal.

Lacordaire, the polemicist

Henri-Dominique Lacordaire, by Theodore Chasseriau (1840)

Henri Lacordaire, born in 1802 in Burgundy , was also a priest atypical. Son of the revolutionary bourgeoisie, unbeliever, he converted in 1824, giving up a promising law career to become a priest. Convinced of the need for a deeper alliance between Christianity and the civil and religious liberty, he was bored deep into the Catholic clergy Legitimist and reactionary surroundings. Near Gerbet abbot, who introduced him to Lamennais, he was seduced by it. But attracted by the freedom of the Church in the United States of America (under the separation of church and state), it was about to leave for the Diocese of New York , where the revolution of 1830 broke out, delaying his departure. The new journal, launched by Lamennais, immediately aroused his enthusiasm in the context of greater press freedom, Lacordaire saw an opportunity to defend the ideals which were dear to him, including the suppression of religious budget , and the freedom of education. When Father asked Gerbet to participate in the writing, he accepted immediately.

As part of its collaboration with the Future, where he secured the essential tasks of a sub-editor , day and night for the first two months of the title, until the arrival of Montalembert Lacordaire, in his numerous articles, distinguished himself by his wit, and a particularly virulent tone, sometimes up to handle the invective against the Interior Ministry or the bishops appointed by the government. Most forms the most striking are the daily of his pen.

Montalembert, the Liberal aristocrat

Charles de Montalembert

Charles de Montalembert, born in London in 1810 , was the youngest of the leaders of the future, but took a considerable part in the drafting. Deriving from the court nobility, the son of a diplomat peer of France , and a British mother, he possessed an extensive network of contacts in aristocratic circles and major Paris salons. Long been convinced of the need to separate the Catholicism of political compromises, he was seduced by the program's future, while he was traveling in Ireland. He then wrote to a friend:

"Finally, beautiful open for now to Catholicism. Never reached in the alliance of power, he will resume his strength, his freedom and primitive energy. For my part, deprived of a political future, I am determined to devote my time and study to the defense of this noble cause. If you want me in the future, I give up everything. "

Montalembert, then a law student, was already working at Correspondent , a moderate royalist newspaper. Upon his return from Ireland he met Lamennais, who greeted warmly. But after his encounter with the master, his first interview with Lacordaire the 12 November 1830 , marked him permanently. About the meeting, Montalembert wrote later that he had been captivated by Lacordaire: "It appeared to me charming and terrible, like the type of enthusiasm for good, virtue army for the truth. I saw him as an elected, predestined to all that the youth loves and wants most: the genius and glory. " Appointed to the Board of the journal December 9, 1830, Montalembert fell in turn to headlong into the drafting of the Future, effectively assisting Lacordaire, and mobilizing all its political and worldly knowledge to bear in the newspaper. He defended his articles including the causes of revolutions foreign (Belgian revolution, insurrection Polish ), and the battle of Daniel O'Connell , whom he met shortly before, and Catholics in Ireland to achieve equal rights political (empowerment). But eventually, we identified mostly Montalembert in the fight for academic freedom.

Ideas for the Future

Towards a new society, more fraternal?

The tone of some articles of the future is marked by the conceptions of Felicite Lamennais, who, following the European revolutions of 1830, in a tone messianic prophesies the coming of a new society, freer, more equal more fraternal. With this messianism, which inspired the name of the newspaper L'Avenir, Lamennais argued that "rebirth, everything changes, everything changes, and the breezes bring the future to people like the scent of a new land. "

According Lamennais, the French Revolution had failed in the Terror and despotism because it was not Christian. Indeed, she had founded an individualistic society in a state centralized where the bodies intermediate and traditional forms of solidarity had vanished, that had benefited only the middle class, worsening rather the people's misery. From that time, the freedom granted to the people was illusory in addition to being incomplete, since it denied the right, which ensures justice on earth. People want this, this lack of real freedom, violated, according to Lamennais Christian principles of charity and brotherhood. Now, for Lamennais, the Catholic Church, "Light of the World", had a secular mission: since Christianity had taught men to love their neighbors and justice and the desire for universal brotherhood, c That was the church to lead the defense of freedom and equality in the world, protecting the weak, the poor, and ensuring a better distribution of wealth in society. But in France, contrary to what was happening then in Ireland , in Belgium or Poland , the Church could not accomplish this task, mainly because of its dependence on political power seen as oppressors. From that moment, to assume the role of social liberation of the poorest, the most important thing that the church is freed from the cumbersome state care.

Church of Liberty, freedom of conscience, and ultramontanism

In fact, the main cause defended the Future, and the others were corollary was that of freedom of the Catholic Church to obtain full independence against the French government, and thereby Similarly, freedom of conscience for all. This claim was associated with a ultramontanism enthusiast. These applications are explained by the legal situation of the Catholic Church in France in the nineteenth ^century, governed by the Concordat of 1801 and the Organic Articles of 1802. The Concordat, signed between Napoleon and Pope Pius VII governed the church where the post-revolutionary (Similar provisions apply to Jewish and Protestant denominations). This treaty confirming the spoliation revolutionary religious buildings now belonged to the state, and the clergy gave up the return of its landholdings. As compensation he was paid by the state. The bishops were appointed by the French government, subject to papal approval.

Concretely, this was the Church a service of the state. The bishops appointed by the government, were sometimes close and often shared the political views of power ( legitimism under the Restoration , conservatism in the July Monarchy ). In addition, the compensation paid to the clergy as compensation was generally regarded as a real wage, which urged its recipients as officials, limiting their freedom of speech, and the possibility of criticism of policies pursued by the power Royal. The issue of independence of the Church was the occasion of the toughest sections of the Future, written by Lamennais, Lacordaire and Gerbet, who had suffered personally from the stranglehold of royal authority over the clergy. They vehemently castigated a "clergy stupid enough to put themselves under the four legs of the throne" , bishops orders, "ambitious and servile" . To end this situation, the newspaper in his Manifesto of December 7, 1830, affirmed the necessity of separation of church and state, a corollary of freedom of opinion:

"We ask first the freedom of conscience or freedom of religion, full, universal, without distinction as without privilege, and consequently, what touches us, we Catholics, the total separation of church and state Basics of Catholic liberalism

The themes promoted by the newspaper, trying to develop a synthesis between Catholic doctrine ultramontane cons-revolutionary and liberal and democratic aspirations of post-revolutionary European societies, became the foundation of liberal Catholicism , as it developed in the nineteenth ^e and ^twentieth centuries :

First, the drafters of the Future defended the freedom of the press , the natural consequence of freedom of opinion. In fact, full of faith in human intelligence, and confident in the ultimate triumph of what they believed to be the truth, they denounced the censorship, considering it an insult to the power given by God to judge men. Similarly, the support that the drafters of the Future, including Montalembert, brought to revolutions abroad (Belgium, and especially Poland, described by Montalembert "noble daughter of Christ" ), was based on respect for freedom of peoples and their right to self-determination on behalf of freedom of opinion and that of the constituent communities of states.

Especially, based on an idea of freedom that was not one of absolute individual freedom, leaving the individual alone against the omnipotence of a State oppressor, especially for the poor, but considering freedom as the inviolability of the human person, the independence of the family and all communities at the base of the nation opposed the centralization revolutionary as they claimed the freedom of association , freedom of Commons, and the end of the appointment of mayors. This program, in some ways the founder of social Catholicism , itself akin to the traditional revolutionary doctrine-cons, such as had developed Joseph de Maistre , for example.

However, the main purpose of Future Combat quickly became the issue of academic freedom.

The Future and academic freedom

In 1831, the future concentrate on the main cause in attacking violently in its columns the Minister of Education and Religious Affairs , Montalivet. Among the editors, the chief advocates of academic freedom were Lacordaire and Montalembert, former students of French public schools and the University. This theme had been defended since the founding of the title. The Manifesto for the Future states in effect that:

"We ask, secondly, freedom of education, because it is natural and right, so to speak, the first freedom of the family because he or she is no religious freedom nor freedom of opinion ... "

Struck as a chaplain of the Lyce Henri-IV by the de-Christianization of youth entrusted to public education, Lacordaire demand in the future the possibility for the church to open its own schools, which was impossible under the official monopoly of the University on teaching. He argued that demand by making academic freedom is a logical consequence of freedom of conscience. Indeed, each child, represented by his parents, was able to study in providing education of their choice, not under the monopoly of the "official doctrine" of the state, represented by the Napoleonic University. However, according to the editors of the Future, the Charter of 1830 granted freedom of education, but the government refused to implement it.

Convinced of the need to take action (the daily repeated frequently in his column that "freedom is not given, it takes"), the drafters of the Future founded December 16, 1830 at Juilly General Agency in defense of religious freedom, chaired by Lamennais. This agency, which would eventually unite a network distributed throughout France, for official purposes was to launch legal action against infringements on the freedom of the Catholic Church in France, but more importantly, to encourage the creation of free schools. The agency lifted the enthusiasm of a large part of the young Catholic clergy of the province (in the South for example, abbots Sibour and Alzon of sustained movement) and received many donations. It sparked the creation of similar agencies and newspapers in Britain, in Lorraine, in the south, while clashing with the opposition of a majority of bishops. In Paris, the Agency distinguished himself in the fight for academic freedom: indeed, in March 1831, its members decided to create a free school and free in the capital. It opened its doors May 9, 1831, 5, rue des Beaux-Arts, in the presence of a dozen children. The masters were Coux, Lacordaire and Montalembert. On 11 May, police closed the school, expelled students and faculty. A judicial investigation was opened against offenders. This trial contributed to the difficulties that abrgrent the existence of the newspaper.

The difficulties and ultimate failure

Controversies and legal troubles

Because he defended the theses, and the vehemence of his tone, the Future raised since its inception many objections, especially within the French Catholic hierarchy, directly referred in many articles, but also in government King Louis-Philippe. In one year, the drafters of the Future had to face two trials:

By November 1830, Lacordaire and Lamennais were prosecuted for "incitement to hatred and contempt for the government" because of their violent articles critical of the French bishops, accused of being beholden to the government. On December 24, 1830, to defend in court the newspaper and Lamennais, Lacordaire applied to be registered at the Bar of Paris, as an attorney. The Bar Council refused, but assured Lacordaire still his own defense during the public hearing, which took place on 31 January 1831. His advocacy aroused the enthusiasm of the audience, and the two men were acquitted triumphantly.

The second trial was that of the free school founded by the Agency. Initially, the trial was scheduled court of appeal. But following the death of the father of Charles de Montalembert, June 20, 1831, the young man rose to the peerage in France , and obtained a trial, with Coux and Lacordaire, before the House of Peers. 19 September 1831, the trial was therefore necessary before the upper house, where Montalembert and Lacordaire did their speech vibrant plea for academic freedom. The Court, moved by Montalembert, she considered a "fanatical young man" , imposes a minimum sentence to the convicted. But the legal troubles of the newspaper, if they rglrent overall in her favor, caused the alienation of part of its readership, mainly consisting of priests, deterred by their bishops to subscribe to the Future, thus amplifying the difficulties Financial Title, which had never been successful from the rest. The newspaper, on the verge of bankruptcy, suspended publication on 15 November 1831. As Lacordaire wrote in 1861:

"The Future got a tremendous impact

The trip to Rome "pilgrims of freedom" and sentence

Sur l'initiative de Lamennais, dont l' et l'ultramontanisme fervent avaient t salus en leur temps par le pape Lon XII , les rdacteurs de dcidrent d'en appeler directement au jugement du nouveau pape, Grgoire XVI , et de s'y soumettre, quel qu'il soit. Le 22 novembre 1831, Lacordaire, Lamennais et Montalembert, plerins de la libert , partirent ensemble pour Rome.

Arrivs Rome le 30 dcembre, ils prsentrent au pape un , rdig par Lacordaire, qui rsumait la doctrine de , dveloppant particulirement les thmes de la sparation de l'glise et de l'tat et de la libert de l'enseignement. Ils dchantrent vite face l'accueil trs rserv qui leur fut accord. Ds le 15 mars 1832, Lacordaire, dcourag, quitta ses compagnons et retourna en France. Face au silence persistant du pape, Lamennais et Montalembert quittrent Rome leur tour et partirent pour Munich , o avait entran l'adhsion d'une partie de l'intelligentsia librale. Ils y furent chaleureusement reus par les auteurs et philosophes qui faisaient alors la renomme intellectuelle de la ville, comme Schelling , Baader , ou Dllinger. Lacordaire les y rejoignit, et ils y reurent ensemble, le 30 aot 1832, l' encyclique / I>, the Pope, after a moment of hesitation due to the reputation of Lamennais, and the services he had rendered to the Church, had written on 15 August 1832. Gregory XVI, without naming the Future or its editors are severely condemned their ideas, including freedom of conscience and freedom of the press. Lacordaire, Lamennais and Montalembert were deeply shocked by this sentence. They subdued them, however, and decided the final shutdown of the newspaper and the dissolution of the Agency. The adventure of the Future was closed.

Posterity

The Liberal Catholic French as a common intellectual and political, was severely affected by the failure of the Future. After the submission of Lacordaire and Lamennais rebellion in 1834, Montalembert turned to political action alongside the Liberals, spending most of its efforts to fight for academic freedom, effective in 1850 ( Act Falloux ). Among those, many in the Catholic youth, who had enthusiastically followed the adventure of the Future, then turned to some charitable effort, as Frederic Ozanam , who founded in 1833 Conferences of St. Vincent de Paul to approximate and the cause of the Church of the people, by developing a new doctrine, social Catholicism , which was later theorized by Albert de Mun. Finally, social Catholicism and Catholic liberalism in politics experienced a revival under the leadership of Pope Leo XIII , in the late ^nineteenth century (call to rally Catholics to the French Republic in 1890, and encyclical Rerum Novarum in 1891 ). After the Separation of Church and State (1905), these currents gave birth to the Christian Democrats French.

Notes

See also

Related articles

• Liberal Catholicism
• Three Glorious Days

Bibliography

• Claude Bellanger, Jacques Godechot, General History of the French press, vol II. From 1815 to 1871, PUF, Paris, 1969.
• Edward Lecanuet, Montalembert, Poussielgue, Paris, 1895.
• Jean-Marie Mayeur, social Catholicism and Christian Democracy. Roman principles, French experiences, Ed. Cerf, Paris, 1986. ( ISBN 2-20402-439-2 )

External Links

• Newspaper articles on the Future Gallica [1]
• The protagonists of adventure and the future seen by Alexandre Dumas in his Memoirs (1852-1856) [2]

• Portal print
• Christianity portal

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