DUPERRON
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DUPERRON
panloup, Paris, 1894, II, 347-48; III, 317). His " Let-
ter on Slavery", written on the occasion of the Civil
War In the United States, Is another evidence of
Dupanloup's broad sympathy, and helps to account
for his popularity in English-speaking countries.
Dupanloup's main efforts, however, were directed towards the defence of the Holy See, menaced in its in- dependence by the ambition of the House of Savoy and the ill-disguised connivance of Napoleon III. Salo- mon says (Mgr Dupanloup, p. 58): "For eight years, he did not lay down his arms. From Villafranca to Mentana, he never took off his breast-plate." During this phase of his life, besides endeavouring to enlist pon- tifical zouaves and to increase the Peter's-pence, he wrote the "Protestation" against the impending spoliation of the pope; the " Lettre a un catholique sur la brochure ' Le pape et le congres ' " ; "La souverainet^ pontificale", in which he cited a declaration made by Cousin in fiivour of the temporal power of the pope; two otiicr pamphlets, one against the Convention of 15 Sept., lN(i4, and the other in defence of the Encyclical of 8 Dec. antl of the Syllabus; several letters to Ra- tazzi, Minghetti, etc. The Vatican Council and the Franco-Prussian War exhibit Dupanloup in two very different lights. At the council he was the leader of that minority which for political reasons stood, if not against the papal infallibility itself, at least against the opportuneness of its definition. The papal Bull of indic- tion, in which no mention was made of infallibility, he welcomed with joy and transmitted to his flock in a dignified pastoral letter; but when the Catholic senti- ment, voiced by such organs as the " Civilta Cattolica " and the "Univers", began to petition for the defini- tion, he appended to his pastoral letter certain obser- vations which, by making known in advance the posi- tion he intended to take, involved him in a petty con- troversy with Louis Veuillot. Once in Rome he neve' swerved from his position but used all the resources of his fiery nature to win others over to his views. It was he who, on the eve of the final vote, advised the minority to vote neither placet nor non-placet, but to abstain and withdraw. That he appealed to the secu- lar arm and threatened the council with diplomatic in- tervention has been both asserted and denied. This much is vouched for by Ollivier, then minister of Napo- leon III: "No bishop of the minority, Dupanloup or other, ever demanded the evacuation of the pontifical territory" (Le Correspondant, 10 Dec, 1892). Injus- tice to him it should be added that, once the dogma was defined, he was neither slow to acquiesce in what he called " the victory of truth and of God " nor half- hearted in declaring his adherence. During the Franco-Prussian War Dupanloup showed himself a worthy successor of Saint- Aignan and like him won the title of dejensoT civitatis. His prestige enabled him to have the severe conditions imposed by the victors on the city of Orleans either withdrawn or mitigated. In gratitude his people sent him to the National Assem- bly. As a member he took an effective part in secur- ing the passage of the law which restored the military chaplains fl874) and of that which authorized the Catliolic institutes (1875). He was made Senator in 1875, and one of his last public acts was to deter the French Government from officially taking notice of the centenary of Voltaire (1878). A malady which ha/1 long undermined his health resulted in his death while at the chateau de Lacombe. His remains were laid to rest in the cathedral of Orleans and his heart conveyed to Saint-F^lix, his native place. As a clause of his last will forbatle any funeral oration, Bishop Bougaud
Eronounced only a few words of eulogy, the oration eing delivered in 1888 by Bishop Bessoa at the unveiling of Dupanloup's monument.
Dupanloup was without question one of the able.st French bishops of his day. He repeatedly refused higher positions. In many things a conservative and even a legitimist, he was one of the first who thought
of appealing, in behalf of the Catholic cause, to com-
mon law and public liberties before a generation no
longer able or willing to recognize the Divine right of the
Church. The criticisms passed on him by Catholics
of a different school were more than offset by numer-
ous papal Briefs of encouragement and episcopal let-
ters of approval from all parts of the world. A man of
action, he was also a prolific writer. A complete list of
his writings is given by Lagrange, his biographer
Some of his polemical pamphlets have already been
noticed. In his educational writings Dupanloup enun-
ciates some of the most important principles which are
now generally accepted. Among these are his concep-
tion of education as a process of developing mental
activity instead of injecting knowledge into the mind,
and his insistence on the duty of the teacher to respect
the freedom of the pupils and to cultivate in them a
spirit of honour. He advocates physical education by
means of games, and warns against the danger of forc-
ing precocious children. Education, he holds, is in-
tellectual, moral, religious, and physical; but it is es-
sentially one, and to neglect any of its purposes would
be fatal.
His more important works are: — catechetical: "L'ffiuvre par excellence" (1869); educational: " L'^ducation en general ", "La haute Education intel- lectuelle" (1850), "La femme studieuse" (1869), and "Lettres sur I'education des filles" (1878); historical: "Vie de Mgr Borderies" (Paris, 1904): oratorical: panegyrics of Jeanne d'Arc (1855 and 1869), St. Mar- tin (1862), and St. Vincent de Paul (1863); funeral orations of Pere de Ravignan (1858), the volunteers (I860), Mgr Menjaud (1861), and Lamoriciere (1865); pastoral: "Lettres pastorales et mandements" (in the archives of the episcopal palace of Orleans).
Dupanloup. Journal intime, ed. in part, Branchereau (Paris, 1902); Lagrange, Vie de Mgr Dupanloup (Paris, 1883; 7th ed., 1894); Salomon, Mgr. Dupanloup in Les Grands Hommes de I'Eglise au A'/X« siede (Paris, 1907), VI; Co- chard, Dupanloup in L'^piscopat fran^ais (1802-1905) (Paris, 1907), s.v, Orleans; Thureau-Dangin, Hist, de la monarchie de Juillet (Paris, 1892), V; Lecanuet, L'Eglise de France sous la troisieme republique (Paris, 1907); Grimaud, Liberie d'enseigne- nunt en France (Paris, 1907); Ollivier, I'Eglise et VEtat au Con- cile du Vatican (Paris, 1879). See also E. Veoillot, Louis Veuillot (Paris, 1901); Lecanuet, Vie de Montalembert (Paris, 1895-1901); PoNTLEVOY. VieduIt.P.XavierdeRavig7ian(P!i.ns, 1860); Ledos, Vie du R. P. Lacordaire (Paris, 1902).
J. F. SOLLIER.
Duperron, Jacques-D.wy, theologian and diplo- mat, b. 25 Nov., 1556, at St-L6 (Normandy), France; d. 5 Sept., 1618, at BatignoUes, a suburb of Paris. His parents were Calvinists and on account of persecution sought refuge in Switzerland soon after his birth. Having received a thorough literary, scientific, and philosophical education, he applied himself to the study of the Fathers and ecclesiastical writers, espe- cially St. Augustine and St. Thomas Aquinas, and in 1577 or 1578 was converted to the Catholic Faith. He enjoyed the favour and confidence of King Henry III, to whom he had been presented in 1576, and later that of Henry IV. The latter's conversion was to a great extent due to Duperron 's instructions and influence, and his absolution from heresy was obtained from the pope by Duperron and Cardinal d'Ossat (1595). While in Rome for that purpose, Duperron was con- secrated Bishop of Evreux, a see to which King Henry IV had already appointed him in 1591, though he was not yet in Holy orders. Immediately after his con- version Duperron began to work with untiring zeal for the conversion of Protestants. By his science, elo- quence, and power of argument he won many victories in controversies and conferences with ministers of the reformed sects. In 1600 the famous Fontainebleau conference took place with the leader of French Cal- vini.sm, Duplessis-Mornay, who had been accused by Duperron of mutilating, falsifying, and misinteroreting texts from the Fathers in his work on the Eucharist. Of the judges three were Catholics, and three Calvin-
