The cathedral is renowned for its Lent sermons founded by the famous Dominican Jean-Baptiste Henri Lacordaire in the 1860s.

Lacordaire particularly distinguished himself by writing articles asking for freedom of expression, freedom of the press, and freedom of education.

In order to defend the freedom of education, outside of the control of the universities, conforming to their interpretation of the Charter of 1830, the editors of “ L ’ Avenir ” founded in December 1830 the General Society for the defense of religious freedom, and on the 9 May 1831 Lacordaire and Montalembert opened a free school, rue des Beaux-Arts, which was shut down by the police two days later.

However, Monseigneur de Quélen, the Archbishop of Paris, confirmed his support for Lacordaire, and asked him to preach a Lenten series in 1835 at the Cathedral of Notre-Dame in Paris, as part of the Notre-Dame Lectures specially aimed at the catechesis of Christian youth, which had also been inaugurated at the behest of his friend Ozanam.

In September 1838, Lacordaire returned to France to identify candidates for the novitiate as well as financial and political support.

His education was divided between Escuela General San Martín ( primary school ), Colegio Lacordaire ( secondary school ), and for a few months at Beaumont College in England.

Lacordaire ), for the armed forces

The most prominent name identified with this new style of preaching was that of the Dominican Lacordaire, who, for a time, with Montalembert, was associate editor with de Lamennais of " L ' Avenir ".

Less eloquent men followed, and the semi-religious, semi-philosophic style was beginning to grow tiresome, when Jacques-Marie-Louis Monsabré, a disciple of Lacordaire, set it aside, and confined himself to an explanation of the Creed ; whereupon it was sententiously remarked that the bell had been ringing long enough, it was time for Mass to begin ( cf.

In the following year Ozanam was sent to study law in Paris, where he fell in with the Ampère family ( living for a time with the mathematician André-Marie Ampère ), and through them with other leaders of the neo-Catholic movement, such as François-René de Chateaubriand, Jean-Baptiste Henri Lacordaire, and Charles Forbes René de Montalembert.

Even before this condemnation, Lacordaire distanced himself from his companions, and returned to Paris where he took up again his functions as a Chaplain at the Convent of Visitations.

After a trial taking place in front of the Chambre des Pairs ( Chamber of Peers ,) where Lacordaire defended himself, but failed to prevent the permanent closure of the school, “ L ’ Avenir ” was suspended by its founders on the 15 November 1831.

Lacordaire was elected to the Assemblée Nationale from the Marseille region.

Portraits from this period include the Portrait of the Reverend Father Dominique Lacordaire, of the Order of the Predicant Friars ( 1840 ), and The Two Sisters ( 1843 ), which depicts Chassériau's sisters Adèle and Aline.

In 1832 Lammenais and his friends Lacordaire and Montalembert, visited Germany, obtaining considerable sympathy in their attempts to bring about a modification of the Roman Catholic attitude to modern problems and politico-liberal principles.

In 1863 he invited 100 theologians to meet at Mechelen and discuss the question which the liberals Lamennais and Lacordaire had raised in France, namely, the attitude that should be assumed by the Roman Catholic Church towards modern ideas.

Henri-Dominique Lacordaire at the convent of Sainte-Sabine in Rome, by Théodore Chassériau ( 1840 ), Musée du Louvre

The son of a former doctor in the French navy, Henri Lacordaire was born on the 12 May 1802 at Recey-sur-Ource ( Côte-d ' Or ) and raised in Dijon by his mother, Anne Dugied, the daughter of a lawyer at the Parliament of Bourgogne who was widowed at an early age, when her husband died in 1806.

In January 1834, at the encouragement of the young Frédéric Ozanam, the founder the Society of Saint Vincent de Paul ( a charitable organization ,) Father Lacordaire started a series of lectures at the Collège Stanislas.

On 9 April 1839, Lacordaire formally joined the Dominicans at the convent of La Minerva in Rome and received the name Dominic.

Lacordaire supported the Revolutions of 1848 in the Italian states and the later French invasion of the Papal States: " We must not at all be too alarmed by the possible fall of Pius IX ," he wrote to Montalembert.

Lacordaire only sat once at the Académie.

He travelled in Italy, sat under Schelling at Munich and under Ludwig Tieck at Dresden, became in 1835-36 a member of Madame de Circourt's salon, and numbered among his friends Alphonse de Lamartine, Jean-Baptiste Henri Lacordaire, Alfred de Vigny, Adolphe Thiers, François Guizot, Charles Forbes René de Montalembert, and Alexis de Tocqueville, of whose books, Démocratie en Amérique and the Ancien régime, he made standard translations into English.

Saavedra Lamas was a distinguished student at Lacordaire College and at the University of Buenos Aires where he received the Doctor of Laws degree in 1903, summa cum laude.

At that time, Lacordaire was considering missionary work in the United States, but the revolutionary events of 1830 kept him in France.

Partly under the influence of the works of Jean-Baptiste Henri Lacordaire, Jules Amédée Barbey d ' Aurevilly and Louis Veuillot, the latter two being the most brilliant and feared polemical crusaders of the Church in the press, he founded a newspaper Le Croisé (" The Crusader ") in 1859 but it only lasted two years due to a disagreement with his co-founder.

On the 30 December Lacordaire, Lamennais and Montalembert, the “ Pilgrims of Freedom ,” went to Rome so as to seek the recourse of Pope Gregory XVI, to whom they presented a dissertation composed by Lacordaire.

Lacordaire, aware of the need to continue his theological studies and reinforce his hierarchical alliances, retreated to Rome to study with the Jesuits.

In response, Lamennais, Montalembert and Lacordaire suspended their work and in November 1831 set out to Rome to obtain the approval of Pope Gregory XVI.

While in Rome, he befriended the likes of Père Lacordaire and Cardinals Thomas Weld and Joseph Fesch.

In response, Lamennais, Montalembert and Lacordaire suspended their work and in November 1831 set out to Rome to obtain the approval of Pope Gregory XVI.

Through Ampère, Ozanam had contact with leaders of the neo-Catholic movement, such as François-René de Chateaubriand, Jean-Baptiste Henri Lacordaire, and Charles Forbes René de Montalembert.

The conferences of Notre-Dame-de-Paris were inaugurated by Père Lacordaire.

He had eagerly entered into the plans of his friends, Lamennais and Lacordaire, and he collaborated with them in the newspaper, L ' Avenir.

Jean-Baptiste Henri-Dominique Lacordaire ( May 12, 1802 – November 21, 1861 ), often styled Henri-Dominique Lacordaire, was a French ecclesiastic, preacher, journalist and political activist.

Henri had three brothers, one of whom was the entomologist Jean Théodore Lacordaire.

The virulence of “ L ’ Avenir ,” and particularly of Lamennais and Lacordaire, provoked the French Bishops to form a tribunal against the editors of the periodical.

Lamennais and Lacordaire spent January 1831 before the court, and obtained a triumphal acquittal.

Lacordaire ’ s first lecture took place on the 8 March 1835, and was met with wide acclaim.

In 1837, seeing the example of Guéranger's restoration of the Benedictines, Lacordaire decided to enter the Dominican Order despite the loss of certain personal freedoms that would entail, and to re-establish the Dominicans in France.

Her impact in the zing commercials had led to her being considered for an excellent part in an upcoming TV series, Underwater Western Eye, a documentary-type show to be sponsored by Oatnut Grits.

Singing into the mirror and his interested eyes, he was pleased to note, when he stripped for his own bath, that he still had the best part of his Italian sun tan.

He knew her mind pretty well, by now, its quick perceptions and sympathies, its painful insistence on truth and directness, its capacity for love almost too deep for a man to reciprocate, even in part.

School began in August, the hottest part of the year, and for the first few days Miss Langford was very lenient with the children, letting them play a lot and the new ones sort of get acquainted with one another.

And the life they lead is undisciplined and for the most part unproductive, even though they make a fetish of devoting themselves to some creative pursuit -- writing, painting, music.

This confession serves to make clear in part what is behind this sexual revolution: the craving for sensation for its own sake, the need for change, for new experiences.

The part of the mind that preserves dates and events may remonstrate, `` It could have been like that for only a little while '' ; ;

the lilacs themselves, that bloomed so prodigally but for the most part beyond our reach ; ;

Lautner, for his part, `` belonged to the present-day race of small artists, who do not demand the utmost of themselves '', and the bitter description of the type includes such epithets as `` wretched little poseurs '', the devastating indictment `` they do not know how to be wretched decently and in order '', and the somewhat extreme prophecy, so far not fulfilled: `` They will be destroyed ''.

The music which Lautner has composed for this episode is for the most part `` rather pretty and perfectly banal ''.

Was it supposed, perchance, that A & M ( vocational training, that is ) was quite sufficient for the immigrant class which flooded that part of the New England world in the post-Civil War period, the immigrants having been brought in from Southern Europe, to work in the mills, to make up for the labor shortage caused by migration to the West??

He liked to fancy himself as a chieftain and to dress for the part.

They for their part are convinced that Holmes is too `` unorthodox '' and `` theoretical '' to make a good detective.

The point is that the reactionary, for whatever motive, perceives himself to have been part or a partner of something that extended beyond himself, something which, consequently, he was not able to accept or reject on the basis of subjective preference.

The men who speculate on these institutions have, for the most part, come to at least one common conclusion: that many of the great enterprises and associations around which our democracy is formed are in themselves autocratic in nature, and possessed of power which can be used to frustrate the citizen who is trying to assert his individuality in the modern world ''.

This arrangement was for Copernicus literally monstrous: `` With ( the Ptolemaists ) it is as though an artist were to gather the hands, feet, head and other members for his images from divers models, each part excellently drawn, but not related to a single body ; ;

Whether you experienced the passion of desire I have, of course, no way of knowing, nor indeed have I wished with even the most fleeting fragment of a wish to know, for the fact that one constitutes by one's mere existence so to speak the proof of some sort of passion makes any speculation upon this part of one's parents' experience more immodest, more scandalizing, more deeply unwelcome than an obscenity from a stranger.

I fled, however, not from what might have been the natural fear of being unable to disguise from you that the things about my bridegroom -- in the sense you meant the word `` things '' -- which you had been galvanizing yourself to tell me as a painful part of your maternal duty were things which I had already insisted upon finding out for myself ( despite, I may now say, the unspeakable awkwardness of making the discovery on principle, yes, on principle, and in cold blood ) because I was resolved, as a modern woman, not to be a mollycoddle waiting for Life but to seize Life by the throat.