isition zu
werden, wirkte er, nicht den Irrenden, sondern den Irrthum befehdend,
nur durch ruhige Belehrung und Eroerterung.

If Newman, a much more cautious disputant, thought it substantial truth
to say that Rome never burnt heretics, there were things as false in his
own early writings. If Moehler, in the religious wars, diverted attention
from Catholic to Protestant atrocities, he took the example from his
friend's book, which he was reviewing. There may be startling matter in
Locatus and Pegna, but they were officials writing under the strictest
censorship, and nobody can tell when they express their own private
thoughts. There is a copy of Suarez on which a priest has written the
marginal ejaculation: "Mon Dieu, ayez pitie de nous!" But Suarez had to
send the manuscript of his most aggressive book to Rome for revision,
and Doellinger used to insist, on the testimony of his secretary, in
Walton's _Lives_, that he disavowed and detested the interpolations that
came back.

The French group, unlike him in spirit and motive, but dealing with the
same opponents, judged them freely, and gave imperative utterance to
their judgments. While Doellinger said of Veuillot that he meant well,
but did much good and much evil, Montalembert called him a hypocrite:
"L'Univers, en declarant tous les jours qu'il ne veut pas d'autre
liberte que la sienne, justifie tout ce que nos pires ennemis ont jamais
dit sur la mauvaise foi et l'hypocrisie des polemistes chretiens."
Lacordaire wrote to a hostile bishop: "L'Univers est a mes yeux la
negation de tout esprit chretien et de tout bon sens humain. Ma
consolation au milieu de si grandes miseres morales est de vivre
solitaire, occupe d'une oeuvre que Dieu benit, et de protester par mon
silence, et de temps en temps par mes paroles, contre la plus grande
insolence qui se soit encore autorisee au nom de Jesus-Christ." Gratry
was a man of more gentle nature, but his tone is the same: "Esprits faux
ou nuls, consciences intellectuelles faussees par l'habitude de
l'apologie sans franchise: _partemque ejus cum hypocritis ponet_.--Cette
ecole est bien en verite une ecole de mensonge.--C'est cette ecole qui
est depuis des siecles, et surtout en ce siecle, l'opprobre de notre
cause et le fleau de la religion. Voila notre ennemi commun; voila
l'ennemi de l'Eglise."

Doellinger never understood party divisions in this tragic way. He was
provided with religious explanations for the living and