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  • Henri-Dominique Lacordaire's Re-Establishment of the Dominican Order in Nineteenth-Century France
  • Edward R. Udovic C.M.
Henri-Dominique Lacordaire's Re-Establishment of the Dominican Order in Nineteenth-Century France. By Peter M. Batts. [Roman Catholic Studies, Volume 21.] (Lewistown, New York: The Edwin Mellen Press. 2004. Pp. xii, 129. $99.95.)

Among the understudied (and thus under-appreciated) figures of nineteenth-century French Catholicism (which is itself also understudied) stands Henri-Dominique Lacordaire, who channeled his considerable talents and faith into the successful postrevolutionary restoration of the Order of Preachers in France.

The author, Peter Batts, suggests that Lacordaire's Dominican vocation provides a case study of the role that religious "Romanticism" in a variety of forms, played not just in the postrevolutionary restoration of this venerable order, but also of the wider influence of French Catholic Romantic thought on the restoration/establishment of other orders and congregations in France and on the evolution of nineteenth-century Catholicism.

Batts greatest strength lies in his description of the nature and role of this Catholic religious Romanticism as it emerged in France and captured the hearts, minds, and imaginations of a generation of young men and women like Lacordaire.

The author also clearly identifies the fault-line that emerged within the restored Dominican order between the positive, ultramontanist vision represented by Lacordaire, which sought an authentic adaptation and accommodation of the Dominican charism to evangelize effectively a startling new world order, and a rigid, more traditionalist ultramontanist vision, represented by Alexandre Janel (the restorationist Master General), who felt that an uncompromising resistance to change in any form was the most effective means for restoring the primitive evangelistic spirit and thus effectiveness of the Order of Preachers. [End Page 986]

In the end, however, this study reads more like a prospectus for a needed modern critical biography of Lacodaire and his life and times. The present study is also limited by its exclusive use of secondary and published primary source materials, and no apparent independent archival research. A more thorough job of editing may have also led to a helpful annotation of the text by the judicious use of explanatory footnotes.

Among the study's contextual flaws is an inadequate presentation of the very nuanced relationship between the Church and an increasingly anticlerical State from the 1801 concordat through the various regime changes of the century. Also absent is a serious consideration of the battle in France in this era between a temporarily revitalized Gallicanism and an ultimately ascendant ultramontanism.

More importantly, absent from this study is any real discussion of pre- and post-revolutionary Dominican history in France and elsewhere that would enable the reader to understand the context of the Dominican restoration and particulary the state of the order that led to the extraordinary intervention of Pius IX into the governance of the Order of Preachers.

Finally, the author presents the outline of a worthwhile argument that an understanding of Lacordaire's theology of religious life might today yield fruitful insights for Dominican life and ministry, as well as the Church's response to the challenges of the postmodern world.

Edward R. Udovic C.M.
DePaul University
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