THE NEW SCHAFF-HERZOG
At first he asserted a monism in which he identified faith and reason. He presupposed a supersensual consciousness and, through an acute analysis of the same, thought to rise to a consciousness of the absolute. The existence of God, ethical freedom, consciousness of sin, and immortality, he evolved from the conception of infinite being. Anthropomorphism and miracles he rejected by resolving the antithesis of deism and pantheism, transcendence and immanence, the natural and the supernatural, in the realization that the finite is wholly conditioned upon the infinite. Ethics is thus only an emanation of religious faith (Het wesen der deugd, 1848; De vrucht der godsdienst). However, with the revolution of his philosophical position, he dismissed the identity of faith with science. Faith pronounced the dictum that God reigns; science answered the question how he reigns. Religion was adaptable to all scientific theories, and the attacks of science were due to the adherence of religion to an antiquated hypothesis. The postulate of empiricism was the law of causation, in scientific knowledge as well as historical reality, the application of which was imperative upon Biblical narrative. He excluded miracles from the spiritual as well as the material, and in the name of religion banished free will. In the expulsion of the unscientific from religion he saw the latter not only left unimpaired but he saw also the reconciliation of faith and science and the advent of another Reformation (De geest der nieuwe richting, 1862; De godsdienst, 1864). He invited an unlimited criticism in the Church. He presided over the first assembly of the Netherland Protestant Union organized against the conservative confessional reactionaries at the exclusion, in 1857, of religious instruction from the state schools. He dreamed of the Church of the future as based on piety alone and embracing all Christians. The most dangerous foe he recognized in skepticism, which he exposed as untenable and unreasonable, and further set forth how nearly philosophical religion borders on scientific certainty, if only the methods of science are employed, seeing that science for itself dares to conclude upon the reality of existence from no other source than perception. Mathematics and poetry he regarded as worthy elements of both the scientific and religious systems. A material science he deplored, and in a one-sided scientific evolution he feared pessimistic gloom and menace to culture. Only the harmonious union of science and religion would satisfy all the demands of life, and therefore to him philosophy remained the sovereign science which was able to reconcile man with himself.
(I. Molenaae.) Bibliography: J. P. Trottet, in Revue chretienne, 1860, pp. 340 sqq.; J. H. Scholten, Twee briefen over het materialisms Amsterdam, 1860; idem, Het kritisch Standpunkt van C. W. Opzoomer, ib. 1860; F. A. van Hartsen, Het empincisme van Mr. C. W. Opzoomer, Zalt-Bommel, 1865; idem, Irdeiding tot de wijsbegeerte, Haarlem, 1865- A. Pierson, in De Gids, Mar., 1893; Van der Wyck, in Zeitschrift fiir Philosophie und philosophische Kritik. cvi (1895), 1-19.
ORANGE, SYNODS OF: Two synods held at Orange in the south of France. The first took place on Nov. 8, 441, under the presidency of Hilary of
Aries (q.v.), Eucherius of Lyons also being present. Seventeen bishops attended the meeting. Thirty canons were passed, dealing with unction, the permission of penance, the right of asylum; recommending caution to bishops in the ordination of foreign clergy, the consecration of churches outside of their own jurisdictions, and other matters; imposing limitations on the administration of ecclesiastical rites to those who were in any way defective, either in body or mind; and emphasizing the duty of celibacy for those belonging to the clerical state, especially deacons and widows, with express reference to canon viii. of the synod of Turin (401). The exact interpretation of some of them (ii., ifi. xvii.) is doubtful. Canon iv. is in conflict with a decretal of Pope Siricius; and ii. and xviii. betray an inclination to resist the introduction of Roman customs. These canons were confirmed at Aries about 443 (see Arles, Synods of). On July 3, 529, another synod took place at Orange, which in the mean time had passed under Burgundian and then Ostrogothic rule. This meeting, for which occasion was given by the consecration of a church built by the governor of Gallia Narbonensis, was attended by fourteen bishops under the presidency of Csesarius of Aries. Its decrees, which have a certain importance in the history of Augustinianism, received the papal sanction. (E. Hennecke.) Bibliography: Canons of the Second Council of Orange.
A.D. 526, London, 1882; Hefele, Conciliengeschichte, ii.
291-295, 724 sqq., Eng. transl.. Hi. 159-164, iv. 152 sqq.;
J. Sirmond, Concilia antiqua Gallia, i. 70 sqq., 215 sqq.,
Paris, 1629.
ORARIUM. See Vestments and Insignia,
Ecclesiastical.
ORATORIO. See Sacred Music, II., 2, §§5, 6.
ORATORY: Name of a place of prayer. When, in the early Church, parochial churches were established, celebration of the sacraments and public worship, with certain exceptions, came to be confined to these; and sanctuaries in connection with private homes and corporate institutions, which were frequently memorials and martyries, were limited to private prayer and were called oratories. " People's oratory " was also a name applied to the nave of a church. Later the term chapel came into use and applies to adjunct sanctuaries of private houses, court-houses, colleges, monasteries, or churches.
Bibliography: Bingham, Origines, VIII., v. 2; H. D. M. Spence, White Robe of Churches, p. 2, New York, 1900.
ORATORY OF THE DIVINE LOVE: (Oratorium divini amoris): The name of a circle of reformers at Rome in the sixteenth century. Among analogies to Protestantism in Italy, Ranke (Popes, i. 101 sqq.) accords first place to this institution. It was an attempt to effect a reform within the Roman Catholic Church, but without such a separation as Luther brought on. Only so far does the analogy obtain as that pious men at Rome (about 1520), such as Giberti (q.v.), Sadoleto, Giovanni Pietro Caraffa (see Paul IV., Pope), and others, availed themselves of such means as the Church afforded for the purification of church life; namely, sedulous participation in the divine office and the