About the time that Pope Gregory XVI. condemned the errors of Hermes, a certain ecclesiastic, Anthony Günther, was already creating a reputation because of his philosophical and theological novelties. As it was then a time when many strange systems were constantly appearing, and confusing the Catholic mind, the first writings of Günther, far from exciting suspicion, aroused words of admiration, even from men like Goerres, Moehler, Arnoldi and many other prominent ecclesiastics. Günther had so ingeniously concealed his true sentiments that their presence was not manifest. _GÜNTHER._ After 1850, however, he began to show his real position. Residing then at Cologne, he permitted himself to be drawn into the vortex of unrestrained liberalism, and conceived the project of reconciling the new doctrines of the rationalistic world with the truths of Christianity. In his works he accordingly gave the leading place to philosophy, to which he made theology subservient. His attitude, in fact, was nothing less than a return to the theories of Abelard, so vigorously condemned and exposed by St. Bernard. In this manner Günther approached the Rationalists; he repudiated tradition wherever it seemed in contradiction to his teachings; he passed carelessly over the Holy Fathers and ecclesiastical writers, often changing their form; he created new words for his theology, and attempted every conceit to produce a certain harmony between the faith and the spirit of the age. In his doctrines, he purposely clouded the revealed truths. In an attempted explanation of the dogmas of the Trinity and of the Incarnation he displayed an ignorance as to their true conception. On such questions as the creation, and the union of the soul and body, he reasoned in a manner not only different from that of St. Thomas, but entirely opposed to that of the Church. The bishops of Germany were aroused to this new danger, all the more that many disciples were beginning to show the influence of the new master, and among them he had already begun to be hailed as a saint, the restorer of true philosophy, the savior of the Church. His doctrines were examined at Rome, and were condemned January 8, 1857. Thereupon Günther wrote to Pope Pius IX., declaring himself obedient and submissive, and accepting in all humility his condemnation. Some of his disciples imitated his example; others, however, while declaring themselves obedient to the Holy See, continued to defend the condemned doctrines, bolstering their conduct with the sophism, that as the condemnation was given in a general manner, the Holy See had not indicated in any way what precise words or propositions of the works had caused them to be placed on the Index. Hence, they said, that while the system of Günther might be condemned taken as a whole, the separate and individual doctrines of the author might be accepted. It was a new mode of evasion, which rejected the condemnation while pretending to accept it.