THE NEW SCHAFF-HERZOG
of Halle and the Evangelical theological faculty at Vienna (1839^6); and was privat-docent of Old- Testament exegesis in the latter institution (1846- 1S50); and professor from 1850. He was the author of Die hebraischen Altertumer in Brief en (Vienna, 1S57); Die Simsonssage und der Heraclesmythus (Leipsic, I860); Die Geschichte des Teufels (2 vols., 1869); and Das Religionswesen der rohesten Naturvolker (1880). (G. Frank")".)
Bibliography: Evangelische Kirchenzeitung fur Oesterreich,
1SS5, no. 3, 1889, no. 21; Protestantische Kirchenzeitung,
1889, no. 45.
ROSMINI-SERBATI, res-mi'ni-sar-ba'ti, AN- TONIO: Italian Roman Catholic and philosopher, and founder of the Institute of Charity, or Congregation of Rosminians; b. at Roveredo (13 m. s.w. of Trent), Tyrol, Mar. 25, 1797; d. at Stresa (3 m. s. of Pallanza), Italy, July 1, 1855. He was educated at the University of Padua and was ordained to the priesthood in 1820, after having already pursued the studies in mathematics and philosophy which were later to result in his Nuovo saggio sull' origine delle idee (3 vols., Rome, 1830; Eng. transl., Origin of Ideas, 3 vols., London, 1883- 1886). He now took up his residence at Milan, where he became acquainted with the French missionary, J. B. Lowenbruck, and with him established at Domodossola, on the road from Lago Maggiore to the Simplon, the Instituto di carita as a center for a congregation of clergy who would devote themselves both to learning and to practical Christian piety. At Rome, in 1628, Rosmini was cordially welcomed by Cardinal Bartolommeo Alberto Capellari (afterward Pope Gregory XVI.), although the Jesuits were later to oppose him with the weapons placed in their hands by his own Cinque piaghe della santa chiesa (Lugano, 1848; abridged Eng. transl., Five Wounds of the Holy Church, London, 1883). Nevertheless, the years immediately following were devoted by Rosmini to the elaboration of his epistemology. As a genuine realist, he held that ideal being is the ultimate cause behind phenomena, and maintained that such being is cognoscible through immediate perception; but while thus opposing the prevailing sensationalistic philosophy, he diverged equally from the pantheism of Vincenzo Gioberti, who based perception on purely natural grounds, thus positing a natural intuition of God. In the literary controversy which ensued the Jesuit Joseph Aloysius Dmowski shifted the issue to theology and charged Rosmini with Jansenistic errors, so that in 1843 Gregory XVI. found himself obliged to command both parties to be silent. Rosmini now restricted himself to practical duties, especially as the Institute of Charity had spread widely, particularly in England and Ireland. Rosmini himself went in 1837 to Stresa, where he labored for some years in his college for novices until he saw himself involved in the excitement which pervaded all classes in Italy at the accession of Pius IX. He submitted to the new pontiff an outline of a constitution for the States of the Church, but it was unheeded, and he then published the Cinque piaghe, which he had written sixteen years before, the " five wounds " in question being declared to be the suppression of the vernacular in
the liturgy, the false training of the clergy, the false position of the bishops, the exclusion of the lower clergy and the laity from the election of the popes, and the arbitrary use of the property of the Church. The work evoked bitter opposition from the ultramontanes and was naturally placed upon the Index, whereupon Rosmini made his submission. The attempt was also made to condemn Rosmini's other writings, but the Congregation of the Index, in 1854, officially declared that they might be read. Nevertheless, opposition to them was still maintained, and by a decree of 1887 Leo XIII. expressly condemned forty propositions of Rosmini. The institutions founded by him, however, still exist both in England and in Italy.
A collection of Rosmini's works, although not absolutely complete, has appeared under the title Opere edite e inedite dell' abbate A. Rosmini-Serbati (31 vols., Milan and Turin, 1837-57). Among these special mention may be made of the following, all of which have been translated into English: Massime di perfezione cristiana (13th ed., Milan, 1883; Eng. transl., Maxims of Christian Perfection, London, 1849); Catechismo disposto secondo Vordine dclle idee (latest ed., Rome, 1898; Eng. transl., Catholic Catechism, methodically Arranged, by W. S. Agar London [1849]); Psicologia (2 vols., Novara, 1846- 1848; Eng. transl., Psychology, 3 vols., London, 1884-88); Sistema filosofico (Lucca, 1853; Eng. transl., Philosophical System of Antonio Rosmini Serbati, London, 1882); and the posthumous Del Principio supremo della metodica e di alcune sue applicazioni in servigio dell' umana educazione (Turin, 1857; Eng. transl., The Ruling Principle of Method applied to Education, by Mrs. W Grey, Boston, 1887) and Schizzo sulla filosofia moderna (Turin, 1881; Eng. transl., Short Sketch of Modern Philosophies, London, 1882). A number of his letters have also been translated by D. Gazzola under the title Letters on Religious Subjects (London, 1901).
K. Beneath.
Bibliography: On the life consult: W. Lockhardt, Life of Antonio Rosmini-Serbati, 2 vols., 2d ed., London, 1886; V Garelli, Biografia di Antonio Rosmini, Turin, 1861; F. Angeleri, Antonio Rosmini, Treves, 1871; E. H. Dering, The Philosopher of Rovereto, London, 1874; T. Davidson, The Philosophical System of A. Rosmini-Serbati, with Sketch of Author's Life, etc., London, 1882; G. S. Macwaiter, Life of A. Rosmini-Serbati, London, 1883; S. E. Jarvis, Rosmini, a Christian Philosopher, Market Weighton, 1888; A. Dyroff, Rosmini, Mainz, 1906; G. B. Pagani, Life of Antonio Rosmini-Serbati, London and New York, 1907.
On his philosophy consult: G. Ferrari, Essai sur le principe et les limites de la philosophie de Vhistoire, pp. 184-202, Paris, 1843; A. Pestalozza, Le Dottrine di Rosmini, 2 vols., Milan, 1851-53; idem, La Mente di Rosmini, ib. 1855; T. Roberti, Della Spirito filosofico di A. Rosmini, Bassano, 1855; G. Bertazzi, Sistema ideologico di Antonio Rosmini, Verona, 185S; M. Debrit, Histoire des doctrines philosophiques dans Vltalie content pornine, Paris, 1859; C. M. Ferre, Esposizione del Principio filosofico di Antonio Rosmini, Verona, 1859; J. Bernardi, Oiovane rta e primi Studii di Antonio Rosminii, Pinerolo. lSt>l>; S. Frati, A Rosmini: cenni sull' Immortalita dell' Anima, Parma, 1861; L. Ferri, Essai sur Vhistoire de la philosophie en Italic, Paris, 1869; V Lilla, Kant e Rosmini, Turin, 1869; L. Palatini, Del Principio filosofico di Antonio Rosmini, Verona, 1869; G. Buroni, Rosmini e S. Tommaso, Turin, 1878; idem, Antonio Rosmini e La Civilth Cattolica, ib. 1880' G. Petri, A. Rosmini e i Neo-Scolastici, Rome, 1878; K. Werner, A. Rosmini's Stcllung in der Geschichte