THE NEW SCHAFF-HERZOG
Church in 1886; for the text of the statement, commonly known as the Chicago-Lambeth Quadrilateral, see Fundamental Doctrines op Christianity, § 4.
Bibliography: R. T. Davidson, The Lambeth Conferences of 18S7, 1878, and 1888, with the Official Reports, new ed., London, 1896; idem, Origin and Hist, of the Lambeth Conferences of 1867 and 1878, ib. 1888. The encyclical letters and reports are published in tract form by the S. P. C. K„ London; Lambeth Conference of 1907, London, 1907; Conference of Bishops of the Anglican Communion 1908, Encyclical, ib., 1908.
LAMBRUSCHINI, lom-brus-ki'ni, LUIGI: Cardinal and statesman; b. at Genoa May 6, 1776; d. at Rome May 8, 1854. He early entered the Barnabite Order, and rose to high rank in his order, afterward in ecclesiastical diplomacy. With Ercole Consalvi (q.v.) he represented the Curia's interests at the Congress of Vienna in 1818, and after his return, as secretary of the Congregation for Extraordinary Affairs, he conducted negotiations over concordats with Bavaria and Naples (see Concordats and Delimiting Bulls, VI. 2, § 2; VI. 3). In 1819 he was made archbishop of Genoa; and in 1823 he was sent as papal nuncio to Paris, where he successfully labored to make Ultramontanism (q.v.) dominant in France, and this, too, upon the fundamental ground of legitimacy. In 1831 he was made cardinal by Gregory XVI., and in 1836 secretary of state for foreign affairs. It was in Lambruschini that the reaction now centered. Wherever measures were devised, or where efforts were forward which reflected the tendency of the modern era, he perceived revolution. Hence, too, he strictly opposed the strivings toward unity and freedom within the States of the Church; the prisons were filled, and previously granted concessions were set at nought. In the Prussian government's conflict with the Curia, 1836-38 (see Droste- Vischering), Lambruschini vindicated the standpoint of the Curia and drafted the state papers against Prussia (Rome, 1838; German text, Augsburg, 1839). When ultimately the government of Gregory XVI. became extremely odious Lambruschini had to bear the blame for it. Although he had seen to it that only his adherents should be admitted to the college of cardinals, so strong became the feeling against him, that when it came to electing a successor to Gregory XVI., he received only ten votes. Under Pius IX. he adorned high positions, but never regained his influence.
K. Benrath.
Bibliography: Lambruschini was the author of Opere spirituali, Rome, 1836 (an ascetic work); SulV immacolato concepimento di Maria, ib. 1843, Eng. transl., A Polemical Dissertation on the Immaculate Conception of the most Blessed Virgin Mary, London, 1855. Consult: L. C. Farini, Lo Stato romano 1815-1860, i. 78 sqq., Turin, 1850; F. Gualterio, Gli ultimi rivolgimenti italiani, vol. i., Florence, 1850; H. Reuchlin, Geschichte Italiens, vol. i., Leipsic, 1860; F. Nippold, The Papacy in the 19th Century, pp. 98-115, New York, 1900.
LAMENNAIS, la"men"ne', HUGUES FELICITE ROBERT DE: A prominent French Roman Catholic theological author, of an increasingly liberal type; b. at Saint-Malo (on the English Channel, 200 m. w. of Paris) July 19, 1782; d. in Paris Feb. 27, 1854. His childhood was marked by piety of
the strict Breton type and great devotion to study. In 1808 he appeared as a defender of the papal authority in his Reflexions sur I'etat de I'eglise en France pendant le XV I lime siecle et sur la situation actuelle, which Napoleon's government attempted to suppress. In 1811 he entered the seminary of Saint-Malo to study for the priesthood. In the Tradition de I'eglise sur I'institution des eveques (Paris, 1814), written jointly with his brother, he exulted over Napoleon's downfall, and on the return from Elba sought safety in England during the " hundred days." In 1816 he was ordained, and continued to write articles in the Roman Catholic and legitimist papers, especially against deism. In 1817 appeared the first volume of his principal work, the Essai sur V indifference en matiere de religion (Eng. transl., Essay on Indifference in Matters of Religion, London, 1895), intended to do the work of combating the prevalent indifference to religion and arousing interest in the Christian cause. Three more volumes (1820-24) stirred up much excitement, and called forth bitter accusations on the part of the Jesuits, while the Gallican bishops and the Sorbonne were lukewarm in their approval. In 1824 Lamennais visited Rome, and declined the offer of a cardinal's hat made by Leo XII. His treatise De la religion consideree dans ses rapports avec Vordre politique et civil (1826) was still more displeasing to the Gallican party and, in spite of the eloquence of his advocate, Berryer, suffered a judicial condemnation. He now became more and more disaffected to the Bourbons, whose fall he predicted in his next work, Des progres de la revolution et de la guerre contre I'eglise (1829). In this he advocated the separation of the Church from the State which oppressed and fettered it, and more freedom for the people as well as for the Church. After the July revolution of 1830 he began to publish L'Avenir, a newspaper whose motto was " God and freedom; the pope and the people." The bishops now began to bring formal charges against Lamennais; he went to Rome with Lacordaire and Montalembert in 1832, but found little support, and their ideas were condemned by the new pope, Gregory XVI., in his encyclical of Aug. 15. The publication of L'Avenir was abandoned. Lamennais retired to La Chenaie, and gave way to the logical development of his liberal principles, marking a definite breach with Rome by the publication of Paroles d'un croyant (1834; Eng. transl., The Words of a Believer, London, 1834, 1845, 1848, 1891), which was condemned by a fresh encyclical of July 7, but made a deep impression on the people, whom he addressed in its glowing words of hope and love. His Litre du peuple (1837; Eng. transl., The Book of the People, London, 1838) reminds them not only of their rights but of their duties in the tone of an inspired prophet. This was followed by a number of fugitive writings of democratic tendency, of which Le Pays et le gouvernement cost him a fine of two thousand francs. He attempted to bring his new ideas into harmony with his original principles in the Esquisse d'une philosophic (4 vols., 1841-46), according to which the truth is determined, not as in his first book by the Church, but by human reason,