SAINT-SULPICE
378
SAINT-SULPICE
Old Testament, prepared for bj- the Biblical societies,
and expected by the Jews for eighteen centuries,
which was to end in the establishment of a truly
universal reUgion, in the adoption by all nations of a
pacific social organization and the speedy better-
ment of the condition of the poor. Such was the
dream developed in his book, "Le nouveau christian-
isme", which death prevented him from finishing.
The Saint-Simonian School under the influence of
the book in which Sismondi made known the great
labour crisis of England, considered it necessary to
perfect their master's doctrine. In making the most
intense industrial production the unique aim of
society, Saint-Simon had not foreseen tliat the prob-
lem was much more complex. Must production be
carried on even when there are no consumers? The
liberals replied in the affirmative, for there are always
consumers; but Fourier said no, the necessary con-
dition of an increased production is a better distri-
bution of labour and of wealth among the workers.
The former Carbonaro, Bazard (1791-1S32), Enfantin
(1796-1SG4), and Olinde Rodrigues, in the review
"Le Producteur", which they founded, attacked the
regime of competition and went so far as to aim at
the theories of Adam Smith; then in 1829 Bazard's
conferences pubhshed under the title, "Exposition
de la doctrine de Saint-Simon", marks the Credo of
the School. The Saint-Simonians thought that two
survi\'als of the feudal system enslaved the working-
man — lending at interest and inheritance; these two
survivals should disappear.
By degrees the Saint-Simonian School became a sort of Church. Enfantin assumed the role of pope; Bazard and later Rodrigues separated from him when, preaching the rehabilitation of the flesh, he wished to associate with him the "priest- woman", the "mother", in the government of Saint Simonism. The ceremonies he performed at Menilmontant, his trial and imprisonment in 1832, the journey to Con- stantinople undertaken by his disciple Barrault in search of the "woman-mother" excited ridicule. Nevertheless Enfantin, whose last work only ap- peared in 1861, exercised great influence over many of the best minds. Saint-Simonism left its mark on such men as the philosopher Jean Reynaud, Buchez, who in 1848 played an important political part, the religious critic Gustave d'Eichthal, the economists Barrault and Michel Chevalier, the publicists Edou- ard Charton and Maxime du Camp, General Lamori- ciere and Baron Blanc, future mini.ster of Italy. The industrial movement of the nineteenth century was to a large extent promoted by engineers imbued with Saint-Simonian doctrines; the railways of France, the financial establishment of the Second Empire were due to Saint-Simonian influences.
The Saint-Simonians foresaw that industry would be more and more concentrated in great syndicates and that the State as the organ of social centraliza- tion would intervene more and more. What they did not foresee was that industrial production would become democratic. They had, beforehand, intui- tion of what we call trusts and deals, but they did not forests; labour unions, and they wen; thus less clear-sighted than Ketteler, Manning, and Leo XIII. Lamartine describes Saint-Simonism as "a daring plagiarism which emerg(;s from the Gospel and will return thither", and Isaac Pereire, the last of the Saint-Simonians, in a work entitled, "La question religieusf;" (1878), urged the recently-elected Pope Leo XIII to undertake the direction of universal social reform. This, the last echo of Saint-Simonism was, as it were, an appeal U) the "Rerum Novarum".
Expof. tie la doctrine Haint-sirrumienne (Paris. 1829); fJCuvrcs de SairU-Sinum et d'EnfarUin. XLVII (Paris. 1865-78): Wrill, Un
frfcureeur du KorinlUme: Sainl-Simon H Hon auvm (Paris. 1891); DEll. L'ecoU HiiirU-HimoniKnnr., ton hiKloire, mm influence juaqu'd not jouTH (Pari«, 1890); Pkkbire, Det premiern rtpporU entre Saint-Simtm et AunuHle Comte in Retue Hitlorique, XCI (1900); Geoboe Dcmam, FtychoUtgie de deux meatiet potiliviilei, Saint'
Simon et Augusle Comte (Paris, 1905) ; Weisexorun, Die social-
wissenschafllicken Ideen Saint Simon's; ein Beitrag zur Oeschichte
des Socialismus (Basle, 1895) ; Charlett, Hist, du saint-simonisme,
1823-1864 (Paris, 1896); HALifivy, La doctrine economique de
Saint-Simon et des Saint-Simoniens in Revue du mois (1908);
Booth, Saint Simon and Saint Simonism (London, 1S71).
Georges Goyau.
Saint- Sulpice, Society of, founded at Paris by M. Olier (1042) for the purpose of providing directors for the seminaries established by him (see Olier) . At the founder's death (1657) his society, approved by religious and civil authority, was firmly cstabhshed. The Paris seminary and three in the provinces (Vi- viers, Le Puy, Clermont) were opened to young ec- clesiastics to give them besides the elements of the clerical sciences lessons and examples in sacerdotal perfection. The work in Montreal was inaugurated and four priests appointed to carry it on, while a novi- tiate called the Solitude had been opened to recruit directors for the seminaries. Alexandre Le Ragois de Bretonvilliers, the successor of Olier (1657-76) drew up the Constitution of the Society and secured its ap- proval by Cardinal Chigi, legate a latere and nephew of Alexander VII. The object of the society was to labour, in direct dependence on the bishops, for the education and perfection of ecclesiastics. They were to be taught philosophy and theology, chant and lit- urgy, but especially mental payer and the Christian virtues. Several chapters dealt with the organization and government of the society. The number of sub- jects should be restricted, fervour being worth more than number. The spiritual and temporal govern- ment is vested in a superior general assisted by twelve assistants, like him elected for life. Together they constitute the general assembly empowered to ek^ct by majority of votes the superior-general, his assist- ants, and among the latter four consultors, who shall be his constant advisers, sign the public acts, and rep- resent the whole society. The other members are ad- mitted by the superior and his council. They take no vows, but renounce all prospect of ecclesiastical digni- ties. Changes and appointments are made by the superior-general. Every Sulpician should be ani- mated b}^ great zeal for the glorj' of God and the sanc- tification of the clergy, should profess (Uitachnicnt and abnegation, practise poverty, be submissive especi;dly to bishops.
De Bretonvilliers transferred the Solitude of Vau- girard to the Chateau d'Avron, which was a family- possession, where it remained until M. Tronson, his suocessor, established it at Issy, where it is at i)resent. He enacted that the community of priests of t he jxirish of Saint-Sulpice should continue subject to a superior. This community numbered from sixty to eighty mem- bers until the French Revolution. There F6nelon ex- ercised the sacred ministry for three years and he spoke from experience when he declared that there was nothing he venerated more than Saint-Sulpice. M. Tronson assumed th<^ direction of the society in 1676 and retained it until 1700. He was remarkable for the breadth of his knowledge, his i)nic1ical mind, and his deep piety. He was jealously vigilant to ward off the Jansenistic scourge from his society and the ten seminaries under his care. At a time when the error since called Gallicanism spread everywhere he was a lioman, as the present expression is, in as far as was compatible with the submission to the bishops which his society professed.
During the eighteenth century the society carried on its work amid the difficulties which Jansenism and philosophism^ by corrui)ting minds, incessantly aroused. Frangois Leschassier (1700-25) had to de- fend the seminary of Paris against Archbishop de Noailles, an avowed and militant Jansenist. Under his successors, Maurice Le Peletier (1725-31) and Jean Couturier (1731-70), although new seminaries were opened in the dioceses of France, the spirit of
