Page Map - The Truth of the 1723 Trial - The congregation to which a religious will belong for the rest of his life - Remembering Father Théodule Rey-Mermet, CSsR - Why Amadeus did not like Voltaire - Voltaire was a racist - Crowns in Conflict: The Dynasties of Naples

The Truth of the 1723 Trial - St. Alphonsus Research

Foreword: Correcting the Myth

A Note to the Reader: For nearly 300 years, biographies of St. Alphonsus have repeated a story of human failure: that he left the law because of a careless oversight in a courtroom. We believe it is time to set the record straight. Using the definitive research of historian Father Théodule Rey-Mermet, C.Ss.R., this page explores the true events of July 1723. We present Alphonsus not as a lawyer who failed the law, but as a man of supreme integrity who walked away when he realized the law had failed the truth.

Myth vs. Fact  

• Myth: Alphonsus was distracted and misread a document.

• Fact: Alphonsus was a victim of a politically motivated verdict.

Integrity vs. Corruption: The Real Reason Alphonsus Left the Law

The Legend of the "Oversight"

The traditional narrative claims Alphonsus lost his final case—a massive estate dispute—because he missed a single word in a contract. Tradition says he was so humiliated by this "mistake" that he fled the legal profession in shame.

The Rey-Mermet Discovery

Father Théodule Rey-Mermet's investigation into the Neapolitan legal system of the 18th century reveals a much darker reality:

• The Political Ambush: The case involved the Grand Duke of Tuscany, a man with immense political influence. Naples was then under Austrian rule, and the judges were under secret pressure to ensure the Grand Duke won at any cost.

• The "Forced" Interpretation: Alphonsus did not "misread" the document. Instead, the court suddenly adopted a warped, illogical interpretation of the text specifically to ensure a predetermined outcome.

• The "Mistaken" Quote Re-interpreted: When Alphonsus famously said, "I was mistaken," he wasn't admitting to a clerical error. He was realizing, with horror, that he had been mistaken about the world. He saw that even with a perfect legal argument and the truth on his side, he could not win in a system where the "scales of justice" were weighted by bribery and power.

Why This Matters

This discovery changes our understanding of the Saint's conversion. It wasn't a retreat born of embarrassment, but a prophetic rejection of a corrupt system. He didn't leave the law because he wasn't good at it; he left because he was too honest for it. He chose to serve a King whose "court" could never be bribed.

The Lawyer's Integrity

A New Perspective on the "Mistake" of St. Alphonsus

For nearly three hundred years, hagiographers have recounted the same story: the brilliant young lawyer Alphonsus Liguori lost his final case because of a careless oversight. We were told he misread a crucial document, was humiliated in court, and fled the legal profession in a fit of wounded pride.

However, modern research—most notably by the historian Father Théodule Rey-Mermet, C.Ss.R—has uncovered a far more complex and compelling truth. This research suggests that Alphonsus did not fail the law; the law failed Alphonsus.

The Case: Orsini vs. The Grand Duke

The lawsuit involved a massive estate dispute (worth roughly 600,000 ducats) between a Neapolitan nobleman, Duke Orsini, and the powerful Grand Duke of Tuscany. Alphonsus, who had never lost a case in eight years, was representing Orsini.

The Legend of the "Oversight"

The traditional story claims that a single word in a contract changed the entire meaning of the ownership, and that Alphonsus simply "missed it." When the opposing counsel pointed it out, Alphonsus supposedly turned pale and said, "I was mistaken. You are right."

The Reality: A Political Ambush

Rey-Mermet's investigation into the Neapolitan legal system of 1723 reveals a different picture:

• The "Fixed" Verdict: The case was not decided by a simple reading of a document, but by intense political pressure from the Austrian Imperial Court (which then ruled Naples). The judges were under orders to ensure the Grand Duke of Tuscany—a key political ally—did not lose.

• The Interpretation Trap: The document in question was not "misread" by Alphonsus. Instead, the court suddenly adopted a new, warped interpretation of the text to suit a predetermined outcome.

• Alphonsus's Realization: When Alphonsus said, "I have been mistaken," he likely didn't mean he had made a clerical error. He meant he had been mistaken about the integrity of the world. He realized that even with the most perfect legal argument and the truth on his side, he could not win against a system where the "scales of justice" were weighted by corruption.

Why This Matters for "Mind's Science"

This discovery changes our understanding of the Saint's conversion. It wasn't a retreat born of embarrassment, but a prophetic rejection of a corrupt system. St. Alphonsus didn't leave the law because he wasn't good at it; he left because he was too honest for it. This was the moment he realized that the "laws of men" were subject to greed, while the "laws of God" were rooted in an unchanging Mercy.

By correcting this historical detail, we see Alphonsus not as a defeated lawyer, but as a man of supreme integrity who chose to serve a King whose "court" could never be bribed.

How the Information Compares

Most of the internet (and older books) still rely on the 1912 Catholic Encyclopedia version, which leans heavily on the "humiliation" story. But Rey-Mermet's research is what we call Revisionist History in the best sense—he went back to the original legal dockets in Naples.

The Old Legend                                                                                                         The Rey-Mermet Reality
"Alphonsus was ""distracted"" and missed a document."                    Alphonsus was perfectly prepared; the court was rigged.
He lost because of his own incompetence.                                                     He lost because of political bribery (Austrian influence).
He left the law out of shame/embarrassment.                                             He left the law out of moral disgust and integrity.

The "Smoking Gun" in the Research

Rey-Mermet pointed out that the document wasn't "hidden"—it was a well-known piece of the Orsini family history. The "error" wasn't in reading it; the error was in Alphonsus believing the judges would interpret it honestly. The judges chose a "forced interpretation" to satisfy the Grand Duke of Tuscany.

When Alphonsus said, "World, I know you now," he wasn't talking about his own failure. He was talking about the failure of a society that allows power to override truth. It transforms St. Alphonsus from a "failed lawyer" into a whistleblower for God.

Biography of St. Alphonsus Liguori

This video provides an overview of the life of St. Alphonsus Liguori, highlighting his transition from a brilliant lawyer to a Doctor of the Church, which provides context for the pivotal trial research discussed.

The Spiritual Conclusion: Integrity as the catalyst

1. The Political Ambush (Not a Clerical Error)

Rey-Mermet's research into the Neapolitan archives discovered that the lawsuit (Orsini vs. the Grand Duke of Tuscany) was caught in a massive political tug-of-war. Naples was under Austrian rule, and the Grand Duke of Tuscany was a critical ally.

• The Reality: The judges were under extreme pressure to ensure the Grand Duke did not lose. They didn't find a "mistake" in Alphonsus's work; they performed a "forced legal maneuver" to change the rules of the game in the middle of the trial.

2. The "Mistaken" Quote Re-interpreted

When Alphonsus famously cried out, "World, I know you now! Adieu, Law Courts!", tradition says he was embarrassed.

• Rey-Mermet's Insight: Rey-Mermet argues that Alphonsus wasn't saying "I am a bad lawyer." He was saying "I now see that the world's justice is a lie." He realized that even with the most perfect legal brief and the truth on his side, he could not defeat corruption.

3. Integrity as the Catalyst

This changes the "Mind's Science" of St. Alphonsus's conversion:

• It wasn't a retreat from failure.

• It was a protest against injustice. He didn't leave the law because he couldn't handle it; he left because his conscience would no longer allow him to be part of a rigged system.

Source: Théodule Rey-Mermet, C.Ss.R., "St. Alphonsus Liguori: Love is the Daybreak."

Recommended Reading.

Théodule Rey-Mermet, C.Ss.R., "St. Alphonsus Liguori: Love is the Daybreak" (New City Press). This biography is considered the definitive historical correction of the Saint's life.

https://en.wikipedia.org/wiki/Royal_Palace_of_Naples

The congregation to which a religious will belong for the rest of his life

 is determined by the specific Rules under which he makes his oblation on the day of his profession, where he takes his religious vows.

He shall belong to the Congregation of the Most Holy Redeemer only if he makes his profession according to the manner and form set forth in the C.Ss.R. Constitutions and Rules.

This is the essential requirement for becoming a Redemptorist.

Poland: Religious Profession and New Formators in the Redemptorist Seminary:
https://www.cssr.news/2024/08/poland-religious-profession-and-new-formators-in-the-redemptorist-seminary/#:~:text=Some%20do%20it%20for%20the,religious%20profession%20on%20August%2015.

Redemptorist Ukrainian Greek Catholic Cardinal, Six CSsR Perpetual Professions in Harare, Zimbabwe:
https://www.redemptorists.co.uk/what-we-do.html?catid=0&id=15#:~:text=,%20Zimbabwe...-,Six%20CSsR%20Perpetual%20Professions%20in%20Harare,%20Zimbabwe...,of%20Zimbabwe%20was%20also%20present.

The Man Who Unlocked the Heart of Alphonsus: Remembering Father Théodule Rey-Mermet, CSsR

Saint Alphonsus Liguori in his study. Source: lucamato / Getty Images

For anyone diving into the rich spiritual and intellectual traditions of the Redemptorists, one name inevitably stands out among modern scholars: 

Father Théodule Rey-Mermet, CSsR (1910–2002).

A renowned French moral theologian, historian, and prolific author, Father Rey-Mermet dedicated his life to translating the complex, historical world of the 18th century into a vibrant, accessible faith for the modern believer. He is best remembered as the definitive biographer of the Redemptorist founder, Saint Alphonsus Liguori.

A Voice for Modern Faith

Born in 1910, Father Rey-Mermet entered the Congregation of the Most Holy Redeemer (the Redemptorists), an order fundamentally dedicated to preaching the Good News to the poor and most abandoned. This mission deeply shaped his academic and pastoral life.

Rather than confining his theology to dusty academic libraries, Rey-Mermet possessed a rare gift: he could take profound theological truths and make them intensely practical. Through his pastoral writing series—such as his popular multi-volume work Croire (To Believe)—he helped everyday Catholics rediscover their faith, navigate the sacraments, and understand the sweeping renewals of the Second Vatican Council.

Rescuing Saint Alphonsus from the Shadows

Before Father Rey-Mermet's groundbreaking research, Saint Alphonsus Liguori was often misunderstood outside of academic circles. He was sometimes unfairly painted as a rigid moralist or a relic of a bygone era.

Rey-Mermet changed that narrative permanently with his masterpiece biography, Alphonse de Liguori: Le Saint du siècle des Lumières (translated into English as Alphonsus de Liguori: Tireless Worker for the Most Abandoned).

Why This Biography Mattered:

• The Enlightenment Context: Rey-Mermet brilliantly placed Alphonsus squarely within his historical era—the Age of Enlightenment—showing how the saint defended human reason while fiercely advocating for the dignity of the uneducated and impoverished.

• A Portrait of Compassion: He highlighted Alphonsus not as a cold academic, but as a pastor with a "big heart" who would readily pause his writing to hear the confession of the most forgotten person.

• The Balance of Law and Liberty: Through his companion book, Moral Choices: The Moral Theology of Saint Alphonsus Liguori, Rey-Mermet explained how Alphonsus revolutionized Catholic morality by rejecting harsh legalism in favor of mercy, pastoral balance, and the freedom of conscience.
  — Father Théodule Rey-Mermet, Moral Choices

A Legacy of Words and Wisdom

• Father Rey-Mermet's pen was rarely still. Beyond his work on Saint Alphonsus, he authored biographies of other spiritual giants, including the beloved Redemptorist lay brother Saint Gerard Majella, and the great Marian saint Louis-Marie Grignion de Montfort.

• His writings on the Sacrament of Reconciliation (Laissez-vous réconcilier / Allow Yourselves to Be Reconciled) remain a blueprint for priests and laity alike, championing the confessional as a place of healing rather than judgment—a core tenet of the Redemptorist charism.

Why His Work Matters Today

Father Théodule Rey-Mermet passed away in 2002, leaving behind a monumental legacy.

If your spiritual journey leads you to look into the heart of Redemptorist spirituality, you have Father Rey-Mermet to thank for mapping the way.

Suggestions for Your Website Formatting:

• Featured Image: A picture of Saint Alphonsus Liguori or the cover of Rey-Mermet's book Moral Choices.

• Tags/Categories: Redemptorist History, Catholic Theologians, Saint Alphonsus Liguori, Church History, Biographies.

The modern publishing legacy of Father Rey-Mermet. Source: Sách Khai Phóng

+RIP Dearest Amadeus+

When the famous French Enlightenment philosopher Voltaire died in May 1778, Mozart was living in Paris. He was not a fan. In a letter to his father, Leopold Mozart, dated July 3, 1778, Wolfgang famously celebrated the philosopher's death.

(Note: While Mozart frequently wrote to his mother, Anna Maria, during their trip to Paris, she actually passed away on July 3, 1778—the exact same day he wrote this letter to his father.)

Here is the famous quote regarding Voltaire:

"Now I have a piece of news for you which you may perhaps already know, namely, that the godless arch-rascal Voltaire has died like a dog—like a beast! That is his reward!"

Why was Mozart so angry?

Mozart's harsh words stem from a mix of personal grief, religious upbringing, and professional frustration:

• Devout Catholic Upbringing: Mozart was raised in a strictly religious household in Salzburg. Voltaire was famous for his fierce criticism of the Catholic Church and traditional Christianity, which made him an enemy in the eyes of devout believers like the Mozarts.

• Bitter Timing: The very day Mozart wrote this letter, his mother died in their dark, cramped Paris lodgings. Mozart was miserable in Paris; he felt ignored by the French aristocracy, hated the local musical style, and was deeply grieving. Lashing out at the "godless" Voltaire was a vent for his immense anger and sorrow.

.

The Merchant Philosopher: How Voltaire Profited from the Slave Trade

The name Voltaire is synonymous with the European Enlightenment. We know him as the fierce wit who championed free speech, mocked religious hypocrisy, and penned Candide—a masterpiece that included one of literature's most searing indictments of colonial brutality.

Yet behind the progressive philosophy lay a shrewd, ultra-wealthy businessman whose private fortune was deeply entangled with the transatlantic slave trade.

This stark contradiction exposes a troubling reality: the father of modern tolerance was financed by global human trafficking.

The Paper Trail of an Enlightenment Fortune

Voltaire did not inherit his massive wealth; he built it through brilliant, aggressive, and often ruthless financial maneuvering. Calling himself a "merchant philosopher," he invested heavily in the global colonial economy.

Historical financial records and ledgers paint a clear picture of where his money went:

• The Compagnie des Indes: Voltaire held significant shares in the French East India Company. This state-backed monopoly was the driving engine of French colonial expansion and controlled the nation's transatlantic slave trade for decades.

• The San Jorge Venture (1752): In 1752, Voltaire personally invested 10,000 livres (hundreds of thousands of dollars in today's currency) to help outfit a slave-trading vessel named the San Jorge. The ship ultimately abducted nearly 300 Africans from the Guinea coast, trafficking them to Buenos Aires.

• The Cádiz Shipments: He was a major investor in Spanish-based shipping enterprises that regularly transported enslaved people to plantations in the Americas.

"This is the Price You Pay for Sugar"

This financial reality creates an intense paradox when contrasted with Voltaire's literary work. In Chapter 19 of Candide, the protagonist meets a severely mutilated enslaved man on a sugar plantation in Surinam who has lost a hand and a leg. The man tells Candide:

"When we work in the sugar mills and a finger catches the millstone, they cut off our hand; when we try to run away, they cut off a leg... This is the price at which you eat sugar in Europe."

It is an unforgettable piece of anti-cruelty literature. Yet, the same man who wrote those words was privately worried about his own portfolio.

In a 1759 letter to his banker—written the exact same year Candide was published—Voltaire complained about British military disruptions to French colonial trade, noting with annoyance that a lack of "Negroes to work at our sugar factories" would make his personal sugar investments more expensive.

[ Voltaire's Dual Realities ] 

PUBLIC WRITINGS      : Critiques the brutality of colonial sugar plantations                                                  

PRIVATE PORTFOLIO : Finances slave ships (*San Jorge* & the French East India Company)

The Merchant Philosopher: How Voltaire Profited from the Slave Trade

The name Voltaire is synonymous with the European Enlightenment. We know him as the fierce wit who championed free speech, mocked religious hypocrisy, and penned Candide—a masterpiece that included one of literature's most searing indictments of colonial brutality.

Yet behind the progressive philosophy lay a shrewd, ultra-wealthy businessman whose private fortune was deeply entangled with the transatlantic slave trade.

This stark contradiction exposes a troubling reality: the father of modern tolerance was financed by global human trafficking.

Polygenism and the Limits of Enlightenment

How did Voltaire reconcile this gap between his public ideals and his private wallet? The answer lies in his broader philosophical views on race.

Voltaire was a proponent of polygenism—the pseudo-scientific belief that different human races belonged to completely separate species. In his Essay on Universal History and the Spirit of Nations (1756), he explicitly placed white Europeans at the peak of a natural hierarchy and Black Africans at the bottom, arguing they were intellectually inferior.

While Voltaire genuinely despised the sadistic cruelty of plantation overseers, he never argued for the total abolition of slavery. To him, the global trade was an economic reality, and human beings of other races were fundamentally different from Europeans.

Crowns in Conflict: The Dynasties of Naples (1696–1815)

When Alphonsus Liguori was born on September 27, 1696, in Marianella near Naples, his homeland was a long-standing viceroyalty of the vast Spanish Empire. By the time of his death in 1787—and in the decades immediately following—Naples transformed from an imperial province into an independent kingdom, then into a revolutionary republic, a French imperial client state, and finally a unified Bourbon monarchy.

The 120-year span between 1696 and 1815 saw four distinct dynasties and dramatic political shifts shape the Neapolitan state.

1. The Spanish Habsburgs (Until 1700)

• Monarch at Alphonsus's Birth: Charles II of Spain (Carlos II)

• Governance: Viceroyalty of Spain 

At the time of Alphonsus's birth, Naples had been governed as a viceroyalty of the House of Habsburg (Spanish line) since 1504. The king was Charles II, the last Habsburg ruler of Spain, who was sickly and left no heir. During this era, Naples was ruled remotely by Spanish viceroys, serving as a vital Mediterranean military base and source of tax revenue for Madrid.

2. The Spanish Bourbons – First Era (1700–1707)

• Monarch: Philip V of Spain (Felipe V)

• Governance: Viceroyalty of Spain 

When Charles II died in November 1700, he bequeathed the entire Spanish realm to Philip, Duke of Anjou—grandson of King Louis XIV of France. Philip ascended as Philip V, establishing the House of Bourbon in Spain. 

However, this dramatic shift triggered the War of the Spanish Succession (1701–1714), as the Austrian Habsburgs and their European allies fought to prevent a French-Bourbon superpower from controlling Europe. In 1707, Austrian imperial troops invaded and captured Naples, bringing a temporary end to Spanish rule.

3. The Austrian Habsburgs (1707–1734)

• Monarch: Emperor Charles VI (Carlo VI) 

• Governance: Viceroyalty of the Austrian Habsburg Monarchy 

For nearly three decades, Naples was ruled as an Austrian Viceroyalty under Emperor Charles VI. The Treaties of Utrecht (1713) and Rastatt (1714) formally recognized Austrian control.

It was during this period of Austrian rule that a young Alphonsus Liguori completed his law degrees (1713), practiced at the Neapolitan bar, suffered his famous court defeat (1723), and was ordained a priest (1726). In 1732, under Austrian rule, Alphonsus founded the Congregation of the Most Holy Redeemer (Redemptorists) at Scala. 

4. The Bourbon-Two Sicilies Dynasty (1734–1806)

• Monarchs:

  • Charles VII (1734–1759) — later Charles III of Spain

  • Ferdinand IV (1759–1806)

• Governance: Independent Monarchy

During the War of the Polish Succession, the Spanish Bourbons seized the opportunity to reclaim southern Italy. In 1734, the 18-year-old Spanish prince Don Carlos de Borbón led an army into Naples and drove out the Austrians.

For the first time in over 200 years, Naples was no longer a viceroyalty ruled from afar, but an independent kingdom with its own resident king: 

           1734: Spanish Bourbons Reclaim Naples

  Charles VII (1734–1759) Restored Naples as an independent capital, built San Carlo & Capodimonte.

Ferdinand IV (1759–1806) Confronted the French Revolution; & brief 1799 Parthenopean Republic 

Charles VII (1734–1759): Charles ushered in a golden age of Enlightenment reforms, constructing grand landmarks like the Teatro di San Carlo and the Palace of Caserta. When his older brother died in 1759, Charles abdicated the Neapolitan throne to become King Charles III of Spain.

Ferdinand IV (1759–1806): Charles's eight-year-old son inherited the Neapolitan crown. Ferdinand was the monarch who granted royal approval (exequatur) to St. Alphonsus's Redemptorist rule in 1752 (under his father's regency) and governed during the turmoil of the French Revolution.

The 1799 Interregnum (Parthenopean Republic): In January 1799, inspired by French revolutionary armies, Neapolitan republicans overthrew King Ferdinand, who fled to Sicily under British naval protection. The short-lived Parthenopean Republic lasted only five months before royalist forces (Sanfedisti) restored Ferdinand to the throne in June 1799.

5. The French Imperial Era / Napoleonic Dynasty (1806–1815)

• Monarchs:

  • Joseph Bonaparte (1806–1808)

  • Joachim Murat (1808–1815)

• Governance: French Empire Client Kingdom 

In 1806, Napoleon Bonaparte invaded the Kingdom of Naples to enforce the Continental System. King Ferdinand IV again fled to Sicily, while Napoleon placed his own family on the Neapolitan throne:

House of Bonaparte (1806–1808): Napoleon named his elder brother, Joseph Bonaparte, King of Naples. Joseph abolished feudalism and overhauled the legal and administrative structures.

House of Murat (1808–1815): When Joseph was transferred to govern Spain in 1808, Napoleon appointed his flamboyant brother-in-law and cavalry marshal, Joachim Murat, as King of Naples. Murat was popular among Neapolitans for modernizing the military, civil code, and public infrastructure. 

6. The Definitive Fall of the French Empire & Bourbon Restoration (1815)

Following Napoleon's defeat at the Battle of Leipzig and subsequent exile, Joachim Murat attempted to preserve his crown. During the "Hundred Days" of 1815, Murat launched the Neapolitan War, rallying Italians to unite against Austrian influence.

• May 1815: Austrian forces defeated Murat at the Battle of Tolentino. On May 20, 1815, the Treaty of Casalanza was signed, forcing the French imperial military to definitively evacuate Naples.

• October 1815: Murat attempted a desperate landing in Calabria to reclaim his kingdom, but was captured, court-martialed, and executed by firing squad.

• December 1816: King Ferdinand IV returned from Sicily. He unified the crowns of Naples and Sicily into a single state, creating the Kingdom of the Two Sicilies and ruling as King Ferdinand I.

YearsReigning                    Dynasty                                                                Rulers                                                      Status of Naples

1696–1700                          Spanish Habsburgs                                         Charles II                                                Spanish Viceroyalty

1700–1707                          Spanish Bourbons                                            Philip V                                                    Spanish Viceroyalty

1707–1734                          Austrian Habsburgs                                         Emperor Charles VI                             Austrian Viceroyalty

1734–1799                         Bourbon-Two Sicilies                                      Charles VII / Ferdinand IV                Independent Kingdom

1799 (5 mos)                     Parthenopean Republic                                       Revolutionary Directory                       French-aligned Republic

1799–1806                         Bourbon-Two Sicilies                                       Ferdinand IV (restored)                   Independent Kingdom

1806–1808                        House of Bonaparte                                             Joseph Bonaparte                                 Imperial French Client State

1808–1815                         House of Murat                                                      Joachim Murat                                       Imperial French Client State