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Updated: September 26, 2025
This testified to the unbounded faith of M. Dupanloup in classical learning. He looked upon these classical studies as part and parcel of religion. He held that youths destined for holy orders and those who were in afterlife to occupy the highest social positions should both receive the same education. Virgil, he thought should be as much a part of a priest's intellectual training as the Bible.
Opposed to this school stood men like Montalembert, Lacordaire, and Bishop Dupanloup men who clung to the old Gallican liberties, or who wished to make peace with liberalism, to set up a Catholic liberalism, frankly accepting the new order, the right of the people to rule themselves, and seeking to show that by liberty of thought and discussion the true interests of the Church would be advanced and its power be broadest based.
He came from that intelligent and brave race of schoolmasters ever persecuted, who have fallen from the Guizot Law into the Falloux Law, and from the Falloux Law into the Dupanloup Law. The crime of the schoolmaster is to hold a book open; that suffices, the Church condemns him. There is now, in France, in each village, a lighted torch the schoolmaster and a mouth which blows upon it the curé.
Only those who knew Saint Nicholas du Chardonnet during the brilliant period from 1838 to 1844 can form an adequate idea of the intense life which prevailed there. And this life had only one source, one principle: M. Dupanloup himself. The whole work fell on his shoulders. Regulations, usage administration, the spiritual and temporal government of the college, were all centred in him.
M. Veuillot, following in the wake of M. L’Abbe Gaume, maintained that one of the principal causes of the weakening of faith since the time of the renaissance, was the obligation imposed on youth of studying, almost exclusively, Pagan authors. Mgr. Dupanloup contended rather against exaggerations of this opinion than against the idea itself.
And, in fact, Des Esseintes discovered that all the ecclesiastics wrote in the same manner, with a little more or a little less abandon or emphasis, and there was seldom any variations between the bodiless patterns traded by Dupanloup or Landriot, La Bouillerie or Gaume, by Dom Gueranger or Ratisbonne, by Freppel or Perraud, by Ravignan or Gratry, by Olivain or Dosithee, by Didon or Chocarne.
He had written to Abbé Gratry, at that time director of the Collège Stanislas, and the latter offered me a place as usher in the upper division. M. Dupanloup advised me to accept it, remarking: "You may rest assured that M. Gratry is a priest of the highest distinction." I accepted, and was very kindly treated by every one, but I did not retain the place more than a fortnight.
For M. Dupanloup, whose principal dogma was that there is no salvation without a good literary education, he had little sympathy, and he generally avoided mention of his name.
He was very much attached to M. Dupanloup, who was at that time Legitimist and Ultramontane. It was only the exaggerations of a later day which so changed the parts that he came to be looked upon as a Gallican and an Orleanist. M. de Quélen treated him as a spiritual son, sharing his dislikes and his prejudices. He doubtless knew the secret of his birth.
As if still further to ruin his cause, the Count announced his intention of striving with all his might for the restoration of the Temporal Power of the Pope. It is said that the able Bishop of Orleans, Mgr. Dupanloup, on reading one of the letters by which the Comte de Chambord nailed the white flag to the mast, was driven to exclaim, "There! That makes the Republic! Poor France! All is lost."
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