by Hubert Wolf
25. Zingeler, Katharina, p. 75.
26. Ibid., p. 77; similarly Zingeler, Karl Anton, pp. 159–60. The curator of the Rottenburg Diocesan Museum, Anton Pfeffer (1879–1961) also follows Zingeler’s portrayal. Cf. Pfeffer, Gründerin, pp. 9–14.
27. Zingeler, Katharina, p. v (preface).
28. Cf. Arnold, Geschichte; Loome, Catholicism; Wolf and Schepers (eds.), Jagd.
29. Schott, Leben, pp. 17–18. Anselm Schott was born in 1843, ordained in 1867, and entered the Benedictine abbey of Beuron in 1868, where he professed his vows in 1870. He made his name as the editor of the widely used missal Messbuch für Laien, which was popularly known as “Schott.” He died in 1896. See Angelus Häussling, “Schott,” in LThK, 3rd ed., vol. 9 (2000), p. 242.
30. Fiala, Jahrhundert, pp. 51–52. Fiala was born in 1911. He gained his doctorate in Vienna in 1937, and took temporary vows in 1938, followed by a full profession of vows in 1949. He was ordained the same year. He worked as a lecturer in theology in Beuron, and from 1960 in the State Library of Württemberg, the state library in Stuttgart. He died in 1978. See Aegidius Kolb (ed.), Bibliographie der deutschsprachigen Benediktiner 1880–1980, vol. 2 (Sankt Ottilien, 1987), pp. 575–76. Wilhelm Freiherr Koenig von und zu Warthausen’s article “Die Errettung einer ‘Lebend Begrabenen’ ” in the Schwäbische Zeitung, no. 162, July 17, 1965, was based on Fiala’s piece in Beuron’s centenary publication.
31. Cf. Damianus Schaefers, “Kreuz IX: Geschichte der Kreuzreliquien,” in LThK, 2nd ed., vol. 6 (1961), pp. 614–15.
32. Eduard Winter, “Kleutgen,” in LThK, 1st ed., vol. 6 (1934), p. 45. Winter, a professor at the University of Prague, summarizes that Kleutgen is “of outstanding merit for the reanimation of scholastic theology and philosophy in Germany, through clear and sober argumentation on the basis of tradition.” Leonard Gilen, “Kleutgen”, in LThK, 2nd ed., vol. 6 (1961), p. 340. The Jesuit Gilen credits Kleutgen with the “scientific overcoming of Hermesianism,” though Kleutgen’s real objectives were “to construct a positive philosophy with its source in the thought of scholasticism and patristics.” Peter Walter, “Kleutgen,” in LThK, 3rd ed., vol. 6 (1997), p. 135.
33. Gustav Hebeisen, “Hohenzollern, Katharina,” in LThK, 1st ed., vol. 5 (1933), p. 106. Hebeisen, who was the director of the Sigmaringen Archive at the time, characterizes her as a “princess inclined to idiosyncrasy and struck by blows of fate,” who was not always easily understood. He also writes that although Katharina planned on three occasions to enter a religious order, none of these plans came to fruition, due to ill health and Reisach advising against it. Eberhard Gönner, “Hohenzollern, Katharina,” in LThK, 2nd ed., vol. 5 (1960), p. 435. Peter Thaddäus Lang, “Hohenzollern, Katharina,” in LThK, 3rd ed., vol. 5 (1996), p. 217. Lang puts Katharina’s failure to lead a cloistered life down to her “bad constitution.”
34. The insight yielded by modern research on encyclopedias, that lexicons have never been neutral collections of information, but have always also been the “locus of what a society held to be worthy of knowing,” also proves correct here. Cf. Ines Prodöhl, Die Politik des Wissens. Allgemeine deutsche Enzyklopädien zwischen 1928 und 1956 (Berlin, 2011), p. 1.
35. Cf. Deufel, Kirche, pp. 56–63.
36. Cf. Fried, Schleier, pp. 13–46.
37. Cf. Walter, “Zu einem neuen Buch,” pp. 318–56.
38. Cf. Schwedt, “Rez. zu Deufel,” pp. 264–69, here pp. 267–68.
39. Neither of these objections is valid. First, there are many known cases handled by the Roman Inquisition and the Congregation of the Index in which a judgment was made, but not publicized for some reason. For example, John Zahm’s work Evolution and Dogma was banned in 1898, but this ban wasn’t published. Cf. Mariano Artigas et al., Negotiating Darwin The Vatican Confronts Evolution, 1877–1902 (Baltimore, 2006), pp. 124–202. Second, it is a mistake to speak of objective limits to the jurisdiction of an early-modern court, which the Roman Curia still was, even in the nineteenth century. The absolute ruler, in this case the pope, could declare an authority or an office responsible for whatever he liked, which in this case Pius IX certainly did.
40. Martina, Pio IX, vol. 2, p. 243.
41. Pahud de Mortanges, Philosophie, p. 254.
42. Nichols, Conversation, pp. 117–19.
43. Deufel, Kirche, pp. 17–18.
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