Black and white Louis-Edouard

Louis-Edouard Pie (September 26th 1815 - May 18th 1880) was a bishop of Poitiers and a cardinal of the Catholic church. It was one of the main leaders Ultramontain S during the 19th century.

Born with Pontgouin, it was ordered priest the May 25th 1839. Named bishop of Poitiers by Black and white IX the September 28th 1849, it was devoted the November 25th by Claude-Hippolyte Clausel de Montals.

It contributed in particular to the definition of the pontifical Infaillibilité at the time of the Concile the Vatican I and was opposed to the Gallicanisme. Giuseppe Sarto, future Magpie X, will take as a starting point its work.

Raised with the rank of cardinal by Leon XIII the May 12th 1879, he became cardinal-priest with the Sainte-Marie parish of the Victories before dying the May 18th 1880.

The Pie cardinal pronounced a remained sentence celebrates “France will be Christian or it will not be” (similar to a quotation lent to André Malraux, whose authenticity is doubtful).

Its " Oeuvres" (pastoral letters, sermons, homélies, short speeches, etc) remplient twelve volumes in-8° (Oudin, Poitiers).

Biography

Louis-Edouard Pie was born on September 26th, 1815, that is to say right after the Napoleonean wars and pécisément between the battle of Waterloo (June 18th, 1815) and the Treaty of Paris (November 20th, 1815). The first king of the restoration had just gone up on the throne after of being driven out by Napoleon Bonaparte during hundred days. The mother of Edouard was of a modest family, her father was shoe-maker. She was very pious and suffered much from persecutions anti-catholics of the Revolution. As for his father, Louis-Jospeh Black and white, it was him also shoe-maker. It Maria thus with Anne Elisabeth Aimee Gaubert who was old only 17 years, on August 21st, 1813. The couple settled in Pontgouin, small village of the diocese of Chartres, located in the valley of the Eure. The young woman, who had been private religious instruction being child, decided that it would put it at the center life of her family and education of her own children. There is no doubt that Anne Elisabeth had a great influence on the destiny of her Edouard son.

It is of this prélât that Edouard Pie accepted, on December 21st, 1833 (festival of Thomas saint) the tonsure. In 1835, it entered to the great seminar of Sulpice Saint where there will remain four years. It continued then its studies of theology in Paris. Its ultramontane position, marked with the seminar against some of its professors very gallicans, the young abbot held it of his friend the abbot Lecomte, priest of the cathedral of Chartres. The Leconte abbot, who had on several occasions refused the stick of bishop, was ultramontane, infaillibilist and large admiror of the thought of Joseph de Maistre. He was the guard and spiritual father of Edouard Pie. It is the history of beautiful and great friendship which that of these two priests. The death of Lecomte, occurred on December 31st, 1850, was a very painful event for Edouard Pie, then young bishop of Poitiers. He wrote the very same day to the brother of his late friend, Gabriel Lecomte: “I do not have words, dear Sir and worthy friendly, to express you the excess of my pain (…) I liked like a father, a brother, like a single friend, that which death has just struck. I then to stop the course of my tears, and they still do not leave nevertheless enough abundance to discharge my heart.” Another character played a part of first order in the life of Mister the abbot Pie, it is his bishop, who knew it like seminarist and then like young priest and vicar of Chartres. Mgr Clausel de Montals, colourful character, were the chaplain of Madam the Dauphine one, duchess of Angouleme, before being appointed bishop of Chartres.

Edouard Pie accepted the four minor orders in 1837 and was ordered deacon on June 9th, 1838. The following year, on May 25th, it was ordered priest. It had been thus soon nine years that the liberal king (Louis Philippe) was with the capacity when the anti-liberal Pie abbot started his ministry pastoral in Chartres. It found his friend there the Lecomte abbot. From this first year of priesthood one will retain three sermons which he pronounced on the education of the children in the family, at the school and in the Church. This lesson was of circumstance, as we saw. It there criticized the skepticism of the university and criticized the book of Victor Cousin: Truth, good, the beautiful one. The following year, he saw himself entrusting by the bishop the Lent sermons. He tried to show the importance and the need for the study of the Christian religion. The first speech aimed at showing the superiority of it on the policies anti-Christian women inter alia things. The second established the superiority of the Christian religion because revealed; it was the occasion of exalter the superiority of the grace on nature. Not because the grace would destroy the reason, but in what it attracts it towards heights exceeding its only natural forces. Then it approached in the sermon according to the question of the social order: he asserted the freedom of the Church against “the entreated princes and the quivering nations. ” It fustigated France passed to liberalism and thus to the indifferentism. To the liberals he says that “the Church could not be in sub-order. Very captive that it is, it wants that one treats it as a queen, not by grace, but of right. ”

In 1843, on January 4th exactly, Mgr of Montals named the abbot Pie general vicar. Thus he preached neuvaine of the Assumption of the year 1846. To answer this invitation, it took for topic of its preachings: The duty of the return to God. These sermons were caught some violently with the Revolution of 1789 which, by establishing the sovereignty of the people, put the man at the place of God. July 12th of this same year, the Pie abbot wrote with Mr. of Estoile: “The party liberal néo-catholic is a child of the Revolution; and the Revolution is satanic in its gasoline…”.

In 1849, Edouard Black and white, was high with the dignity of bishop. After the death of Mgr Guitton, the seat of Hilaire saint had remained vacant. The new nomination was signed on May 22nd, 1849, in spite of the attempts of the Pie abbot to avoid it. He wrote following his nomination: “I do not have in this respect any made idea; but I have presentiments and gleams, and I believe that God will ask many us for the maintenance of his Church and the renewal of the company! All is to be remade to create Christian people: that will not be done by a miracle nor by a series of miracles especially; that will be done by the sacerdotal ministry, or that will not be done at all, and then the company will perish.” November 25th, day when the famous Church holy Catherine of Alexandria sponsors philosophers and doctors, Black and white Mgr gave its first pastoral letter to Poitiers; it covered great subject of its preachings: the return to Jesus-Christ, the need for reconciling the ground with the sky and especially it endorsed there this word of Paul saint who summarizes his spiritual combat in Poitiers, instaurare omnia in Christo .

In 1850, whereas France struggled in its political crises, the bishop claimed freedom to teach for the Church and on July 15th went to the council of Bordeaux. It intervened there in the name of the faith against the claims of modern philosophy to becoming the new religion.

The question which to him was asked December 20th and 21st, the nation answered “yes” Louis Napoleon by seven million voice. Enthusiasm was going until him to allot the name of “Saver”: more the political situation was precarious and changing, more crowd granted merits to him. The bishop of Poitiers, as for him, then reminded all that there is no even temporal safety apart from Jesus-Christ. The next March 19th, thanks to Black and white Mgr, holy Hilaire was declared Doctors of the Church. By this gesture, Edouard Pie wanted to endorse his combat against the arianism which then took appearances of rationalism and nationalism. From the year the 1853 liberal party did not disarm any more against the bishop of Poitiers. Certain bishops were a little anxious of his zeal and were afraid that it carried shade to them. Mgr Pie was not let gain by the doubt nor by the fear of insulation and undertook to write a synodal instruction against the naturalism. This philosophical current was expressed in two great reviews: DEBATEs and the Review of the two worlds, but also within the Parisian university. He wrote then the great synodal instructions on the principal errors of time present. These instructions were written following a questionnaire that the Fornari Cardinal had addressed to him on behalf of the Pope two years before. This questionnaire included/understood 28 chapters relating to the philosophical, theological errors and thus ethics which circulated then. Its answers to the questionnaire was to be used as a basis of work for the writing of a new encyclical which appears twelve later under the title of Quanta Cleaned and would include/understand an appendix which would become famous: Syllabus .

December 26th, 1856, E. Black and white went to Rome. Pie IX thanked it for its synodal. In March of the following year, always in Italy, it met the Count de Chambord. It was of return to Poitiers on April 19th, 1856. He worked ardently with the re-establishment of the Roman liturgy in his diocese. Then, it took part in the council of Périgueux which treated philosophy naturalist of the Freethinking which evolved/moved of the rationalist spiritualism of Victor Cousin to positivism materialist and atheist of Littré, while passing by the skepticism of Renan. It was necessary to fight the philosophical before planning to fight the consequences morals and social principles. The public prosecutor of the Court of Appeal of Poitiers did not fail to rent the moderation of two bishops who “sitting at the university councils, highly gave their contests to the conciliation of Liberalism and the Church”: it was about Mgr Delamarre, bishop of Luçon and Mgr Landriot. With this attempt at handling by psychological insulation, the bishop of Poitiers answered without separating himself of his calm: “the devil is stirred up violently in the direction of moderate Christianity”. It should well be admitted that it is there one of the best forms of subversion of a sufficiently strong system to resist a too frontal attack.

January 3rd, 1859, Garibaldi, with the service of Victor Emmanuel, tie-beam in fight against Austria and the Vatican. Mgr Pie did not hide its concern, worked by presentiments; 1859 were the 70eme year of the great test which had opened by the Declaration of the Human rights. He then asked a new discussion with the emperor, penetrated who he was, according to its own words, of the danger of the Church and the company. The audience was granted for on March 15th. It lasted one hour during which the bishop prophetically announced to the Head of the State the end of his reign. It is also into 1859 that the police force sought to prohibit the publication of the one of the speeches of Black and white Mgr: it was about a praise of saint Emilien (XIIIe century) pronounced in front of the Nantes ones on the invitation of the bishop of the place, Mgr Jacquemet. The subject of the speech turned around the social reign of God.

Napoleon III remained dumb when the Papal States were invaded by the Piedmontese army. Black and white Mgr, like Mgr Dupanloup and Mr. de Montalembert reacted. Mgr Pie compared Pie IX to Christ while saying of him: Ecce homo! and it compared the French government with Pontius Pilate. In a letter with Mgr of Belley, the successor of Hilaire saint declared again that the princes of the world prepared the advent of the Antichrist. He also announced the universal winding-up of the company which would follow the projections of liberalism inevitably. The reaction was not made wait, and on February 28th, the Monitor announced that Mandement of the bishop of Poitiers was submitted with the Council of State. March 26th the bishop was informed that he would be judged the following day, one holy Wednesday, and that the sentence would be published in the Monitor Friday. He was condemned.

In 1863, it devoted its Lent sermons to the study of the antichristianism under its aspect philosophical, political, moral and social. It called Antichrists those which refuse, with some degree that it is, the reign of Jesus-Christ. The same year after Easter, in May, he declared this in Bordeaux: “The goal of the Revolution it is the destruction of public Christianity, the inversion of social orthodoxy. To destroy the last remainders of the antique building of Christian Europe, and, so that the demolition is final, to cut down the keystone around which the last remains still remaining could early or late to approach and meet, here is the work for which the thousand votes of impiété are appropriate openly our generation; here is the work of disorganization to which we assist…” It was also the year when Ernest Renan made appear the life of Jesus . Mgr Pie dismounted without sorrow this mechanics. The journalists free thinkers, opposed by the effective argumentation of Edouard Pie were turned over with vehemence against him. One printed the book of the thinker positivist to more than fifty thousand specimens. At the same time Montalembert spoke in praise of Liberalism in an effective formula: “in the old order the catholics do not have anything to regret; in the new order nothing to fear. ” The reputation of the famous writer, who in addition had defended the Church against his detractors, did nothing but worsen the evil. The bishop of Poitiers, at the request of Magpie IX, answered by his third synodal on the errors of time present. One reproached him, by this instruction, for working against the harmony. But how could one hope for peace apart from the truth? In its mandement for the Lent of 1864 he would answer that peace cannot come from a compromise with the error, but of the humble tender to the truth.

January 29th, 1879, the Cardinal Nina, Secretary of State, notified officially its rise to him with dignity cardinalice. Rome wanted to thank it for its great work in France and with the Council for the Vatican. It is with him, inter alia, that one owes the proclamation of pontifical Infallibility. In 1876, he refused the archbishop's palace of Lyon.

Mgr Edouard Pie died in his sixty fifth year, on May 18th, 1880.

Sources

Starting from work of Paul Mirault which for the biographical part was based mainly on the work of Mgr Baunard (Cardinal Magpie)

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