Ignaz von Döllinger

Born at Bamberg, Bavaria, Döllinger came from an intellectual family, his grandfather and father having both been eminent physicians and professors of medical science; his mother's family were equally accomplished. Döllinger was first educated in the gymnasium at Würzburg, where he learned Italian. A Benedictine monk taught him English privately. He began to study philosophy at the University of Würzburg, where his father held a professorship. In 1817 he added philology, and in 1818 turned to theology. He also learned Spanish at the university.[1] He particularly devoted himself to church history. In 1820 he became acquainted with Victor Aimé Huber (1800–1869), who was to influence him greatly.

After studying at the seminary in Bamberg, on 5 April 1822 he was ordained a Roman Catholic priest for the Diocese of Bamberg,[2] and in November, was appointed chaplain at Markscheinfeldt in Middle Franconia. In 1823 he became professor of church history and canon law in the lyceum at Aschaffenburg. He then took his doctoral degree, and in 1826 became professor of theology at the University of Munich, where he spent the rest of his life. About this time he brought upon himself the criticism of Heinrich Heine, who was then editor of a Munich paper. The unsparing satirist described the professor's face as the "gloomiest" in the whole procession of clerics on Good Friday.[3]

In 1836 Döllinger made his first visit to England, and met a number of leading English intellectuals, including John Henry Newman and William Gladstone, with whom he maintained lifelong contact. For many years, a number of young Englishmen boarded with him in Munich; among them was Lord Acton. Acton had been denied entry to the University of Cambridge because he was a Catholic, and subsequently went to Munich where he studied at the University. They became lifelong friends. Döllinger inspired in him a deep love of historical research and its function as a critical instrument.[4]

In 1837 he was made member extraordinary of the Royal Bavarian Academy of Sciences, in 1843 a regular member, and from 1860 was secretary of its historical section.

In 1845, Döllinger was made representative of his university in the second chamber of the Bavarian legislature. In 1839 the king had given him a canonry in the royal chapel of St. Cajetan at Munich. On 1 January 1847, he was made mitred provost of that body of canons. However, that same year he was dismissed from his chair, in punishment of his protest as representative of the university on the Bavarian Landtag, to which he had been appointed in 1844, against the dismissal of several university professors.[1] In 1849 he was offered the chair of church history. In 1848, when nearly every throne in Europe was shaken by the spread of revolutionary sentiments, he was elected delegate to the national German assembly at Frankfurt.[3] He spoke boldly in favour of freedom for the church to manage her affairs without state interference.

In 1857 Döllinger and Acton traveled to Rome, where they were both disenchanted with Pius IX's papacy.[5] Döllinger was also troubled that the Pope was the head of state of the Papal States. In some speeches at Munich in 1861 he declared his view that the Roman Catholic Church did not need a temporal sovereign. His book on The Church and the Churches (Munich, 1861) dealt to a certain extent with the same question.

In 1863 he invited 100 theologians to meet at Mechelen and discuss the question which the liberals Lamennais and Lacordaire had raised in France, namely, the attitude that should be assumed by the Roman Catholic Church towards modern ideas. In his address, “On the Past and Future of Catholic Theology,” Döllinger advocated for greater academic freedom.[5]

Early in his professorial career at Munich, the Jesuits attacked his teaching of church history. The celebrated Adam Möhler pronounced in Döllinger's favour, after which they became friends. Döllinger also entered into relations with the well-known French Liberal Catholic Lamennais, whose views on the reconciliation of the Roman Catholic Church with the principles of modern society (liberalism) and the French Revolution had aroused much suspicion in Ultramontane, mainly Jesuit-dominated, circles. In 1832 Lammenais and his friends Lacordaire and Montalembert, visited Germany, obtaining considerable sympathy in their attempts to bring about a modification of the Roman Catholic attitude to modern problems and liberal political principles.[3]

Papal authority

Papal primacy, supremacy and infallibility
Overview Primacy of Peter & Papal primacy Papal supremacy Papal infallibility First Vatican Council § Papal infallibility
Patriarchs compared to popes Papal primacy Episcopal see § Catholic Church Apiarius of Sicca § Appeal to the bishop of Rome Pentarchy § After the East–West Schism Pope John XIX § Life Gregory II Youssef § First Vatican Council Ravenna Document Eastern Orthodox opposition to papal supremacy
Ecumenical councils compared to popes Conciliarity Conciliarism § Modern conciliarism Ecumenical council § Acceptance of the councils To the Christian Nobility of the German Nation § The Third Wall: Authority to Call a Council Ultrajectines
Catholic episcopal councils compared to popes Febronianism Christus Dominus § Controversy The Ratzinger Report
Political rulers compared to popes Gallicanism Patronato real Josephinism Febronianism Cisalpinism Appointment of Catholic bishops § Centralization of papal power Concordat § List Papal deposing power
Existing dogma compared to popes Development of doctrine Cum ex apostolatus officio Pascendi Dominici gregis
Objections and controversy Ecclesiastical differences between the Catholic Church and the Eastern Orthodox Church § Papal authority Ignaz von Döllinger § Papal authority Ultramontanism § Position of other apostolic churches Papal infallibility § Objections Old Catholic Church § First Vatican Council, Old Catholic Union of Utrecht Sedevacantism Josip Juraj Strossmayer § Catholic diplomacy Ultrajectine

Döllinger's stance on the papacy changed in the course of his life. Ultimately, he became energetically opposed to any addition to, or more stringent definition of, the powers of the pope.[8] He was vocal about his convictions, speaking among other places at a Catholic congress at Mechelen for a liberal solution to the problem of the relations of church and state. Pius IX ordered the assembly closed after four days of debate. In response to Döllinger and others, Pius IX issued the famous Syllabus Errorum in 1864, harshly criticizing liberalism and scientism.[9]

Vatican Council and the Munich conference

Portrait of Döllinger, by Franz von Lenbach, 1892.

Leading Catholic theologians advised Pius IX to declare Papal infallibity a dogma. There was not, however, universal consensus on the subject. Some bishops, while not opposed, considered its promulgation to be inopportune. The headquarters of the opposition was Germany, and its leader was Döllinger. Among his supporters were his close friends Johann Friedrich and J. N. Huber, in Bavaria. In the rest of Germany, Döllinger was supported by theology professors at Bonn, including the canonist Johann Friedrich von Schulte, Franz Heinrich Reusch, Joseph Langen, Joseph Hubert Reinkens, and other distinguished scholars. In Switzerland, Eduard Herzog and others supported the movement.

Early in 1869, Döllinger's Letters of Janus (written in conjunction with Huber and Friedrich) began to appear. They were at once translated into English. The disparaged the Syllabus and its incompatibility with modern thought. They argued that the concept of papal infallibility was intellectually indefensible, although their interpretation differed from what conservatives had proposed.[5]

During the council, which convened on 8 December 1869, Augustin Theiner, the librarian at the Vatican, not in favor with the pope for his outspoken liberalism, kept his German friends informed of the course of the discussions. The Letters of Quirinus, written by Döllinger and Huber concerning the proceedings appeared in the German newspapers, and an English translation was published by Charles Rivington. The proceedings of the council were frequently stormy, and the opponents of the dogma of infallibility complained that they were interrupted, and that endeavours were made to put them down by clamour. The dogma was at length carried by an overwhelming majority, and the dissentient bishops, who – with the exception of two – had left the council before the final division, one by one submitted.[10]

Döllinger headed a protest by forty-four professors in the University of Munich, and gathered together a congress at Munich, which met in August 1870 and issued a declaration adverse to the Vatican decrees. In Bavaria, where Döllinger's influence was greatest, a strong determination to resist the resolutions of the council prevailed.

But the authority of the council was held by the archbishop of Munich to be paramount, and he called upon Döllinger to submit. Instead of submitting, Döllinger, on 28 March 1871, addressed a memorable letter to the archbishop, refusing to subscribe the decrees. They were, he said, opposed to scripture, to the traditions of the Church for the first 1000 years, to historical evidence, to the decrees of the general councils, and to the existing relations of the Roman Catholic Church to the state in every country in the world. "As a Christian, as a theologian, as an historian, and as a citizen," he added, "I cannot accept this doctrine."[10]

On 18 April 1871 Gregor von Scherr, Archbishop of Munich and Freising, excommunicated Döllinger.

On 29 February 1871, Döllinger was elected rector-magnificus of the University of Munich by a vote of 54 to six. Several other universities conferred an honorary degree on him: Doctor of Civil Law, University of Oxford, 1871; Doctor of Laws, University of Edinburgh, 1872; Doctor of Law, University of Marburg; Doctor of Philosophy, University of Vienna.

The dissident Bavarian clergy invited Bishop Loos of the Old Catholic Church of the Netherlands, which for more than 150 years had existed independent of the Papacy, to administer the sacrament of Confirmation in Bavaria. The offer was accepted, and the bishop was received with triumphal arches and other demonstrations of joy by a part of the Bavarian Catholics. The three Dutch Old Catholic bishops declared themselves ready to consecrate a "non-infallibilist" bishop for Bavaria, if it were desired. The question was discussed at a meeting of the opponents of the Vatican Council's doctrine, and it was resolved to elect a bishop and ask the Dutch Old-Order bishops to consecrate him. Döllinger, however, voted against the proposition, and withdrew from any further steps towards the promotion of this movement.

Döllinger's refusal lost Bavaria to the movement; and the number of Bavarian sympathizers was still further reduced when the seceders, in 1878, allowed their priests to marry, a decision which Döllinger, as was known, sincerely regretted. The Old Catholic Communion, however, was formally constituted, with Joseph Hubert Reinkens at its head as bishop, and it still continues to exist in Germany as a whole and, more marginally, in Bavaria.[10]

Döllinger, with Lord Acton and William Gladstone, 1879.

Döllinger's attitude to the new community was not very clearly defined. "I do not wish to join a schismatic society; I am isolated,". Döllinger's regularly insisted, his church remained the ancient Catholic Church, “the one holy catholic and apostolic church.”[5]

His addresses on the reunion of the churches, delivered at the Bonn Conference of 1872, show that he was by no means hostile towards the newly formed Old Catholic communion, in whose interests these conferences were held. In 1874 and again in 1875, he presided over the reunion conferences held at Bonn and attended by leading ecclesiastics from the British Isles and from the Oriental non-Roman churches, among whom were Bishop Christopher Wordsworth of Lincoln; Bishop Harold Browne of Ely; Lord Plunket, Archbishop of Dublin; Lycurgus, Greek Orthodox Archbishop of Syros and Tenos; Canon Liddon; and the Russian Orthodox professor Ossmnine of St. Petersburg. At the latter of these two conferences, when Döllinger was 76 years of age, he delivered a series of addresses in German and English in which he discussed the state of theology on the continent, the reunion question and the religious condition of the various countries of Europe in which the Roman Catholic Church held sway. Not the least of his achievements on this occasion was the successful attempt, made with extraordinary tact, ability, knowledge and perseverance, to induce the Orientals, Anglicans and Old Catholics present to accept a formula of concord drawn from the writings of the leading theologians of the Greek Church on the long-vexed question of the procession of the Holy Spirit.[10]

This result having been attained, he passed the rest of his days in retirement, emerging sometimes from his retreat to give addresses on theological questions, and also writing, in conjunction with his friend Reusch, his last book, Geschichte der Moralstreitigkeiten in der römisch-katholischen Kirche seit dem sechszehnten Jahrhundert mit Beiträgen zur Geschichte und Charakteristik des Jesuitenordens (Nördlingen, 1889), in which he deals with the moral theology of Alphonsus Liguori. He died in Munich at the age of ninety-one. Even in articulo mortis he refused to receive the sacraments from the parish priest at the cost of submission, but the last offices were performed by his friend Professor Friedrich.[11] He is buried in the Alter Südfriedhof in Munich.

• The Eucharist in the First Three Centuries (Mainz, 1826)
• A Church History (1836, Eng. trans. 1840)
• Hippolytus and Callistus (1854, Eng. trans., 1876)
• First Age of Christianity (1860)
• Lectures on the Reunion of the Churches
• The Vatican Decrees
• Studies in European History (tr. M. Warre, 1890)
• Miscellaneous Addresses (tr. M. Warre, 1894)[12]

• This article incorporates text from a publication now in the public domain: Lias, John James (1911). "Döllinger, Johann Joseph Ignaz von". In Chisholm, Hugh (ed.). Encyclopædia Britannica. Vol. 8 (11th ed.). Cambridge University Press. pp. 390–392.
• Döllinger, Johann Joseph Ignaz von Heidenthum und Judentum, Vorhalle zur Geschichte des Christenthums, page 819 [editor's translation, for a similar but slightly more archaic translation, see the Jewish Publication Society of America's 1900 translation of the same passage as quoted in Moritz Lazarus's Foundations of Jewish Ethics]
• Librett, Jeffrey S. Orientalism and the Figure of the Jew (Fordham University Press, 2014)

• Dalberg-Acton, John (1861). "Döllinger's 'History of Christianity'," The Rambler, Vol. IV, pp. 145–175.
• Dalberg-Acton, John (1861). "Döllinger on the Temporal Power," The Rambler, Vol. VI, pp. 1–62.
• Dalberg-Acton, John (1867). "Döllinger on Universities," The Chronicle, Vol. XIII, pp. 57–59.
• Howard, Thomas Albert (2017). The Pope and the Professor: Pius IX, Ignaz von Dollinger, and the Quandary of the Modern Age. Oxford: Oxford University Press.
• Marshall, Arthur F. (1890). "Dr. Döllinger and the 'Old Catholics'," The American Catholic Quarterly Review, Vol. XV, pp. 267–283.
• Strauss, Gerald (1975). "Success and Failure in the German Reformation," Past & Present, No. 67, pp. 30–63.
• Tonsor, S.J. (1959). "Ignaz von Döllinger: Lord Acton's Mentor," Anglican Theological Review, Vol. XLI, No. 2, pp. 211–215.
• Tonsor, S.J. (1959). "Lord Acton on Döllinger's Historical Theology," Journal of the History of Ideas, Vol. XX, pp. 329–352.
• Howard, Thomas Albert (2017). The Pope and the Professor: Pius IX, Ignaz von Döllinger, and the Quandary of the Modern Age. Oxford: Oxford University Press. ISBN 978-0-19-872919-8.

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