This school of philosophical theology is referred to, variously, as the Traditionalist Ontologism of Louvain, or as the Ontologico-Traditionalist School of Louvain.
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Gérard Casimir Ubaghs (aka Gerhard Casimir Ubaghs) (November 26, 1800 - February 15, 1875) was a Dutch Catholic philosopher and theologian. For about 30 years (1834-1864) he was the chief formulator and promoter of a type of philosophical theology known as "traditionalist ontologism." Many of Ubaghs' doctrines were modifications of forms of traditionalism and ontologism that were already current in the 19th- and previous centuries. Ubaghs and some of his followers taught primarily at the Catholic University of Louvain, where a school of philosophical theology based on his teachings came into being.
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Ontologism is a philosophical system most associated with Nicholas Malebranche (1638–1715) which maintains that God and divine ideas are the first object of our intelligence and the intuition of God the first act of our intellectual knowledge.
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1865) worked to restore Scholastic philosophy, against traditionalism and ontologism, which had a numerous following among Catholic scholars in Italy, France, and Belgium. The pioneer work in positive theology fell to the Jesuit Giovanni Perrone (d. 1876) in Rome. Other theologians, as Carlo Passaglia (d.
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Opponents of Ubaghs' traditionalist ontologism who joined Kersten included Bonaventure Joseph Gilson (1796-1884) (dean of Bouillon), Jean-Joseph Lupus (1810-1888), and others. From 1858 to 1861 the controversy raged. It was at its height when a decision of the Roman Congregation (Sept.
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Adolf Harnack, Lehrbuch d. Dogmengesch, III, 3rd. ed., 327, Seeberg, Realencyklopädie f. Prot. Theol. 5. v. "Scholastik" and others argued against underrating the value of scholastic doctrine. Other ‘modern’ forms of thought, including Ontologism, Traditionalism, the dualism of Anton Günther, and the thought of Descartes, were also seen as flawed in comparison to Thomism.
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Neo-Guelphism was a 19th-century Italian political movement, started by Vincenzo Gioberti, which wanted to unite Italy into a single kingdom with the Pope as its king. Despite little popular support, the movement raised interests among intellectuals, journalists and Catholic reformist politicians. They were also linked both to ontologism, a philosophical movement, and to rationalist-leaning theology.
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Vanderborght, 1837), p. 212. On Google Books In 1846, Ubaghs undertook the editorship of the Revue catholique (founded in 1843), which had become the official organ of ontologism. He was joined in this endeavor by Arnold-Pieter Tits (1807-1851) and Gérard Lonay (1806-1883). Tits had taught beside Ubaghs in the Seminary of Rolduc, and then transferred to Louvain in 1840, where he became professor of fundamental theology.
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Nicolas Malebranche, Oratory of Jesus (; ; 6 August 1638 – 13 October 1715), was a French OratorianNot to be confused with the Congregation of the Oratory of Saint Philip Neri. priest and rationalist philosopher. In his works, he sought to synthesize the thought of St. Augustine and Descartes, in order to demonstrate the active role of God in every aspect of the world. Malebranche is best known for his doctrines of vision in God, occasionalism and ontologism.
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Now, the objective idea, or object-idea (third acceptation), in other words, the intelligible which we contemplate, and contact with which produces within us the intellectual formula (notion), is "something Divine" or, rather, it is God himself. This is the core of ontologism. The intelligence contemplates God directly and beholds in Him the truths or "objective ideas" of which our knowledge is a weak reflection. Assuredly, if Ubaghs is right, skepticism is definitively overcome.
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Del rinnovamento civile d'Italia, 1911 The following assessment is attributed to the Encyclopædia Britannica Eleventh Edition. Gioberti's writings are more important than his political career. In the general history of European philosophy they stand apart. As the speculations of Rosmini-Serbati, against which he wrote, have been called the last link added to medieval thought, so the system of Gioberti, known as Ontologism, more especially in his greater and earlier works, is unrelated to other modern schools of thought.
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The main Sensist Italian philosophers were Melchiorre Gioja and Gian Domenico Romagnosi. Criticism of the Sensist movement came from other philosophers such as Pasquale Galluppi (1770–1846), who affirmed that a priori relationships were synthetic. Antonio Rosmini, instead, was the founder of Italian Idealism. During the late 19th and 20th centuries, there were also several other movements which gained some form of popularity in Italy, such as Ontologism (whose main philosopher was Vincenzo Gioberti), anarchism, communism, socialism, futurism, fascism and Christian democracy.
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Hence the name Rosmini gives it of ideal being; and this he laid down as the fundamental principle of all philosophy and the supreme criterion of truth and certainty. This he believed to be the teaching of St Augustine, as well as of St Thomas, of whom he was an ardent admirer and defender. In the 19th century, there were also several other movements which gained some form of popularity in Italy, such as Ontologism. The main Italian son of this philosophical movement was Vincenzo Gioberti (1801–1852), who was a priest and a metaphysician.
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Gioberti's writings are more important than his political career. In the general history of European philosophy they stand apart. As the speculations of Rosmini- Serbati, against which he wrote, have been called the last link added to medieval thought, so the system of Gioberti, known as Ontologism, more especially in his greater and earlier works, is unrelated to other modern schools of thought. It shows a harmony with the Roman Catholic faith which caused Cousin to declare that Italian philosophy was still in the bonds of theology, and that Gioberti was no philosopher.
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"Zigliara also helped prepare the great encyclicals Aeterni Patris and Rerum novarum and strongly opposed traditionalism and ontologism in favor of the moderate realism of Aquinas."Benedict Ashley, The Dominicans, 9 "The Age of Compromise," Accessed 19, 2013 Zigliara, a member of seven Roman congregations including the Congregation for Studies, was a co-founder of the Academia Romano di San Tommaso in 1870. Zigliara's fame as a scholar at the forefront of the Thomist revival at the time of his rectorship of the College of St. Thomas after 1873 was widespread in Rome and elsewhere. Francisco J. Romero Carrasquillo.
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Likewise if teaching plays in the physical life the part he assigns to it, the same is true of every doctrine which asserts the original independence of reason and which Ubaghs calls rationalism. But this so-called triumph was purchased at the cost of many errors. It is, to say the least, strange that on the one hand Traditionalist Ontologism is based on a distrust of reason, and on the other hand it endows reason with unjustifiable prerogatives. Surely it is an incredible audacity to set man face to face with the Divine essence and to attribute to his weak mind the immediate perception of the eternal and immutable verities.
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Zigliara had a role in composing Papal Encyclicals important for the revival of Thomism and in response to the modernist crisis. > "Zigliara also helped prepare the great encyclicals Aeterni Patris and Rerum > novarum and strongly opposed traditionalism and ontologism in favor of the > moderate realism of Aquinas."Benedict Ashley, The Dominicans, 9 "The Age of > Compromise," Accessed 19, 2013 Between Cardinal Pecci, Archbishop of Perugia, and Zigliara there had existed for many years the closest friendship, and when the former became pope as Leo XIII, in his first consistory (1879) he created Zigliara a cardinal. Zigliara was first numbered among the cardinal-deacons, then he became a cardinal- priest, and in 1893 he was appointed Bishop of Frascati, one of the seven suburbicarian sees; but, owing to the sickness which ended in his death in Rome on 11 May 1893, he never received episcopal consecration.
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