LACORDAIRE, Jean Baptiste Henri (1802-1861), French orator, was born at Recey-sur Ource, Cote d’Or, 12th March 1802. He was the second of a family of four, the eldest of whom travelled a great deal in his youth, and subsequently occupied the chair of comparative anatomy at Liége, from which he contributed some valuable treatises on entomology. For several years Lacordaire studied at Dijon, showing a marked talent for rhetoric; this naturally led him to the pursuit of law, and in the local debates of the advocates he attained a high celebrity. At Paris he for a time thought of going on the stage, but was induced to finish the course, and, having done so with credit, applied himself for eighteen months with much success to the consideration of briefs. Meanwhile a great change was passing over his convictions. Lamennais had published his Essai sur l ’ Indifférence,— a passionate vindication of belief as against the tolerant contempt of a generation which regarded truth and falsehood in every department of life with equal complaisance, a demonstration of the weakness of individual reason and an assertion of the rightful supremacy of a central religious authority. Lacordaire read and was convinced. His ardent and believing nature was weary of the theological negations of the Encyclopedists. He was impelled towards a deistical explanation of the universe, from which in turn he went on to Catholicism as the only faith calculated to keep society from disintegration. In 1823 he became a theological student at the seminary of Saint Sulpice; four years later he was ordained and became almoner of the college of Henry IV. He was called from it to co-operate with Lamennais in the editorship of H Avenir, a journal established for the purpose of advocating the union of the ...democratic principle with ultramontanism. To be a Catholic was to be a royalist iu the popular definition; Lacordaire strove to show that Catholicism was not bound up with the idea of dynasty, and definitely allied it with a well-defined liberty, equality, and fraternity. But the new propagandism was denounced from Rome in an encyclical. In the meantime Lacordaire and Montalembert, believing that, under the charter of 1830, they were entitled to liberty of instruction, opened an independent free school and began to teach in it. It was closed in two days, and the teachers fined before the court of peers, These reverses Lacordaire accepted with quiet dignity; but they brought his relationship with Lamennais to a close. He now began the course of Christian conférences at the Collége Stanislas, which attracted the art and intellect of Paris; thence he went to Notre Dame, and for two years his sermons were the delight of the capital. His presence was dignified, his voice capable of indefinite modulation, and his gestures animated and attractive. He still preached the gospel of the people’s sovereignty in civil life and the pope’s supremacy in religion, but brought to his propagandism the full resources of a mind familiar with philosophy, history, and literature, and indeed led the reaction against Voltairean scepticism. He was asked to edit the Univers, to take a chair in the university of Louvain, but declined both appointments, and in 1836 set out for Rome, revolving a great scheme for Christianizing France by restoring the old order of St Dominic. At Rome he prepared himself for the life of the new brotherhood, donning the habit of the preaching friar and joining the monastery of Minerva. His Mémoire pour le rétablissement en Prance de l’ordre des frères prêcheurs was then prepared and dedicated to his country; at the same time he collected the materials for the life of his avowed master, St Dominic. But he did not return to France until 1841, when he resumed his preaching at Notre Dame, and was successful in reestablishing the order of which he ever afterwards called himself monk. His funeral orations are the most notable in their kind of any delivered during his time, those devoted to the death of Drouot and O’Connell being especially predominant in the qualities of point and clearness. He next thought that his presence in the Assembly would be of use to his cause; but he remained there only a short while, finding the true field of his influence to be the pulpit. Many popular movements he advocated with the fervour of high conviction. In 1850 he went back to Rome and was made provincial of the order, and for four years laboured to make the Dominicans a religious power. In 1854 he retired to Sorèze to become director of a private lyceum, and remained there in self-chosen obscurity until he died, 22d November 1861.
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