By Roger Aubert
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Additional info for Catholic Social Teaching: An Historical Perspective
At present, the Holy See is systematically naming Franco-Canadian bishops wherever the majority of the faithful speak French; in other words, where compact francophone minorities exist. Rome does not hesitate to detach the existing dioceses and place them under the jurisdiction of a bishop who speaks the French language. Thus, two catholic communities are created, living in good understanding, but extremely different in character. The English speaking community is more characteristic of American catholicism, while the French speaking community presents with an individuality that is completely unique.
Two parallel currents, almost completely unaware of each other for reasons having primarily to do with differences of A History of Christian Democracy 57 social milieus, develop during the second third of the 19th century. One, rather close to pre-Marxist Socialism, progressive and generous, had its moment of glory in 1848 with the newspaper L’Ere nouvelle, which truly deserves the label “Christian-Democratic,” but which disappeared in the reaction that followed the great fear of the rightthinking under the Second Republic.
Mirkine-Guetzévich and Marcel Prélot (Bibliothèque de la Science Politique. Quatrième série. Les grandes forces politiques). XII-788, pp. 22. Paris, Presses Universitaires de France, 108, Boulevard Saint-Germain, 1951. It is necessary to search really meticulously in order to ﬁnd, here and there, a few small errors: for example, p. 693, Msgr. de Ségur is ranked among the “social bishops,” although he was never more than a prelate; or p. 337, the social tendencies of the Catholic newspaper of Toulouse, Le Réveil du Midi, in 1848, appear exaggeratedly minimized, if reference is made to P.