21. It shall be their office to examine everything which requires permission for publication according to Articles XLI and XLII of the above-mentioned Constitution. Then they reflect that, after all, there is no progress without a battle and no battle without its victims; and victims they are willing to be like the prophets and Christ Himself. It remains for Us now to say a few words about the Modernist as reformer. 44. We, Venerable Brethren, for whom there is but one and only one truth, and who hold that the Sacred Books, “written under the inspiration of the Holy Ghost, have God for their author”19 declare that this is equivalent to attributing to God Himself the lie of utility or officious lie, and We say with St. Augustine: “In an authority so high, admit but one officious lie, and there will not remain a single passage of those apparently difficult to practice or to believe, which on the same most pernicious rule may not be explained as a lie uttered by the author willfully and to serve a purpose.”20 And thus it will come about, the holy Doctor continues, that “everybody will believe and refuse to believe what he likes or dislikes in them,” namely, the Scriptures. Add to this a perpetual striving to penetrate ever more profoundly into those things which are contained in the mysteries of faith. In 1974, Fr. In view of the fact that the character and lot of dogmatic formulas are so unstable, it is no wonder that Modernists should regard them so lightly and in such open disrespect, and have no consideration or praise for anything but the religious sense and for the religious life. And in this, the Modernist theology may be said to reach its completion. In them history and science serve only as a species of covering to enable the religious and moral experiences wrapped Up in them to penetrate more readily among the masses. St. Pius X published the encyclical, Pascendi dominici gregis, denouncing the Modernist heresy. Yet the Vatican Council has defined, “If anyone says that the one true God, our Creator and Lord, cannot be known with certainty by the natural light of human reason by means of the things that are made, let him be anathema”;4 and also, “If anyone says that it is not possible or not expedient that man be taught, through the medium of divine revelation, about God and the worship to be paid Him, let him be anathema”;5 and finally, “If anyone says that divine revelation cannot be made credible by external signs, and that therefore men should be drawn to the faith only by their personal internal experience or by private inspiration, let him be anathema.”6 It may be asked, in what way do the Modernists contrive to make the transition from Agnosticism, which is a state of pure nescience, to scientific and historic Atheism, which is a doctrine of positive denial; and consequently, by what legitimate process of reasoning, they proceed from the fact of ignorance as to whether God has in fact intervened in the history of the human race or not, to explain this history, leaving God out altogether, as if He really had not intervened. Let the Modernists and their admirers remember the proposition condemned by Pius IX: “The method and principles which have served the ancient doctors of scholasticism when treating of theology no longer correspond with the exigencies of our time or the progress of science.”22 They exercise all their ingenuity in an effort to weaken the force and falsify the character of tradition, so as to rob it of all its weight and authority. pascendi dominici gregis. The pope condemns Modernism, and a whole range of other principles described as "evolutionary", which allowed change to Roman Catholic dogma. The argument of prescription or well-founded presumption is to have weight only when devotion to a relic is commendable by reason of its antiquity, according to the sense of the Decree issued in 1896 by the Congregation of Indulgences and Sacred Relics: “Ancient relics are to retain the veneration they have always enjoyed except when in individual instances there are clear arguments that they are false or superstitious.” In passing judgment on pious traditions let it always be borne in mind that in this matter the Church uses the greatest prudence, and that she does not allow traditions of this kind to be narrated in books except with the utmost caution and with the insertion of the declaration imposed by Urban VIII; and even then she does not guarantee the truth of the fact narrated; she simply does not forbid belief in things for which human evidence is not wanting. Besides, just as the same food does not agree with everyone, it may happen that a book, harmless in one place, may, on account of the different circumstances, be hurtful in another. If they have that of Pontifical booksellers, let them be denounced to the Apostolic See. Moreover, the first actuation, so to speak, of every vital phenomenon — and religion, as noted above, belongs to this category — is due to a certain need or impulsion; but speaking more particularly of life, it has its origin in a movement of the heart, which movement is called a sense. They are to be found among the laity, and in the ranks of the clergy, and they are not wanting even in the last place where one might expect to meet them, in religious communities If they treat of biblical questions, it is upon Modernist principles; if they write history, they carefully, and with ill-concealed satisfaction, drag into the light, on the plea of telling the whole truth, everything that appears to cast a stain upon the Church. In this matter the Modernist theologian takes exactly the same principles which we have seen employed by the Modernist philosopher — the principles of immanence and symbolism — and applies them to the believer. Two months later, on September 8, Pope Pius X published the encyclical Pascendi Dominici Gregis, subtitled "On the Doctrine of the Modernists." In sermons from the pulpit they disseminate their doctrines, although possibly in utterances which are veiled. When a Catholic layman or a priest forgets the precept of the Christian life which obliges us to renounce ourselves if we would follow Christ and neglects to tear pride from his heart, then it is he who most of all is a fully ripe subject for the errors of Modernism. Given that division, of which We have spoken, of the documents into two parts, the philosopher steps in again with his dogma of vital immanence, and shows how everything in the history of the Church is to be explained by vital emanation. In other words, it is necessary that the primitive formula be accepted and sanctioned by the heart; and similarly the subsequent work from which are brought forth the .secondary formulas must proceed under the guidance of the heart. Tradition, as understood by the Modernists, is a communication with others of an original experience, through preaching by means of the intellectual formula. From this they derive the law laid down as the universal standard, according to which religious consciousness is to be put on an equal footing with revelation, and that to it all must submit, even the supreme authority of the Church, whether in the capacity of teacher, or in that of legislator in the province of sacred liturgy or discipline. They cry out that ecclesiastical government requires to be reformed in all its branches, but especially in its disciplinary and dogmatic departments They insist that both outwardly and inwardly it must be brought into harmony with the modern conscience which now wholly tends towards democracy; a share in ecclesiastical government should therefore be given to the lower ranks of the clergy and even to the laity and authority which is too much concentrated should be decentralized The Roman Congregations and especially the index and the Holy Office, must be likewise modified The ecclesiastical authority must alter its line of conduct in the social and political world; while keeping outside political organizations it must adapt itself to them in order to penetrate them with its spirit. For the Modernists, to live is a proof of truth, since for them life and truth are one and the same thing. The aim he sets before himself is to make one who is still without faith attain that experience of the Catholic religion which, according to the system, is the sole basis of faith. Let no Bishop think that he fulfills his duty by denouncing to Us one or two books, while a great many others of the same kind are being published and circulated. But of what avail, Venerable Brethren, will be all Our commands and prescriptions if they be not dutifully and firmly carried out? Sometimes this communication of religious experience takes root and thrives, at other times it withers at once and dies. They would also have the believer make use of the formulas only in as far as they are helpful to him, for they are given to be a help and not a hindrance; with proper regard, however, for the social respect due to formulas which the public magisterium has deemed suitable for expressing the common consciousness until such time as the same magisterium shall provide otherwise. Religion, whether natural or supernatural, must, like every other fact, admit of some explanation. The pope condemned Modernism, and a whole range of other principles described as "evolutionary", which allowed change to Roman Catholic dogma. For this is the question which We ask: Does or does not this immanence leave God distinct from man? Wherefore We must interrupt a silence which it would be criminal to prolong, that We may point out to the whole Church, as they really are, men who are badly disguised. We, therefore, Venerable Brethren, have decided to suffer no longer delay, and to adopt measures which are more efficacious. But let Us pass to the apologist. But the object of the religious sense, as something contained in the absolute, possesses an infinite variety of aspects, of which now one, now another, may present itself.
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