Pius IX., accordingly, wrote to Cardinal Geissel, on June 15, 1857, explaining clearly the untenableness of this new pretext. The Sovereign Pontiff, moreover, exhorted the Cardinal to forbid the books in his diocese, and to watch with all vigilance "that the doctrine contained in them, and already condemned, be not taught in any manner by anyone, whether in the schools of philosophy or in those of theology." The school of Günther was thus suppressed; his teachings, however, continued to influence the minds of Germans far into the next decade, and contributed not a little to excite that craving manifested by the liberals for compromising the Church in favor of the spirit of the age. _FROHSCHAMMER._ In 1862 Pius IX. warned Catholics of new dangers. In the University of Munich, which from being the centre of German Catholic thought in the days of Görres, had under Maximilian become a very nest of false Catholicism, there was a professor of theology, James Frohschammer, whose tenets approached so closely to rationalism as to excite suspicion from the very outset. In 1858 he published his _Introduction to Philosophy_, and in 1861 a treatise on the _Liberty of Science_, and another work entitled _Atheneus_. These three volumes were full of grave errors and pernicious doctrines. In Frohschammer's system reason was accredited with undue authority; full freedom of thought was permitted without regard to revealed or unrevealed truth; philosophy, it was declared, by its own power could arrive at those same principles which are common to faith and to natural reason, and even the divinely revealed truths of the Christian religion such as the supernatural end of man, the great mysteries of the Incarnation, and others like it were, it was stated, a part of science, and hence the material of philosophy, which could attain to the knowledge of them not through the principle of divine authority, but through its own natural forces. Moreover, it was taught that philosophy had no right to subject itself to any authority whatsoever; that its liberty was boundless, even though, as was asserted, the philosopher himself ought not to teach anything contrary to what divine revelation and the Church has taught, to call it into doubt because he cannot understand it, or to refuse to accept the judgment of the Church. Hence the wish expressed by Frohschammer that the Church should not meddle with philosophy, that it ought to permit philosophy to make its own corrections, even though it should have fallen into error. These errors were especially harmful when rationalism was rampant in Germany; in fact the works of Frohschammer were condemned by the Church, not as if she loved philosophy less than a misguided world, but that she might prevent it from falling from its true position and becoming a poison rather than a food, and it was to that effect that Pius IX. wrote to the Archbishop of Munich on December 11, 1862.