Did you really mean âreligious,â or were you actually trying to ask about clergy? 3. Authority, therefore, like the Church, has its origin in the religious conscience, and, that being so, is subject to it. Finally, evolution in the Church itself is fed by the need of adapting itself to historical conditions and of harmonizing itself with existing forms of society. Nothing assuredly could be more utterly destructive of the whole supernatural order. Indeed, Modernists do not deny, but actually maintain, some confusedly, others frankly, that all religions are true. In this way, absolutely a priori and acting on philosophical principles which they hold but which they profess to ignore, they proclaim that Christ, according to what they call His real history, was not God and never did anything divine, and that as man He did and said only what they, judging from the time in which He lived, consider that He ought to have said or done. The rules to be applied in this matter are clearly those which have been laid down for science and faith, though in the latter case the question turned upon the object, while in the present case we have one of ends. As for history, it must be written and taught only according to their methods and modern principles. The dogmas bristle with flagrant contradictions, but what does it matter since, apart from the fact that vital logic accepts them, they are not repugnant to symbolical truth. la Tam magnae crescere possunt ut longitudines praeter metrum et pondera usque ad 100 chiliogrammata non sint rara, quamquam in grege tali magno, species magnopere variant. To this formula, in addition to its representative value they attribute a species of suggestive efficacy which acts firstly in the believer by stimulating the religious sense, should it happen to have grown sluggish, and by renewing the experience once acquired, and secondly, in those who do not yet believe by awakening in them for the first time the religious sense and producing the experience. And this is precisely what they teach about our books of the Old and New Testament. In like manner he who believes can avail himself of varying conditions. In this, they forget that while religion is for the soul, it is not exclusively for the soul, and that the honor paid to authority is reflected back on Christ who instituted it. 4. For, to begin with symbolism, since symbols are but symbols in regard to their objects and only instruments in regard to the believer, it is necessary first of all, according to the teachings of the Modernists, that the believer does not lay too much stress on the formula, as formula, but avail himself of it only for the purpose of uniting himself to the absolute truth which the formula at once reveals and conceals, that is to say, endeavors to express but without ever succeeding in doing so. If you want to read the complete document click here, What does the SSPX want to achieve? He sets himself to write. Finally, We remind all of Article XXVI of the above-mentioned Constitution Officiorum: “All those who have obtained an apostolic faculty to read and keep forbidden books, are not thereby authorized to read and keep books and periodicals forbidden by the local Ordinaries unless the apostolic faculty expressly concedes permission to read and keep books condemned by anyone whomsoever.”. And, as this magisterium springs, in its last analysis, from the individual consciences and possesses its mandate of public utility for their benefit, it necessarily follows that the ecclesiastical magisterium must be dependent upon them, and should therefore be made to bow to the popular ideals. Now life has its own truths and its own logic — quite different from rational truth aand rational logic, belonging as they do to a different order, viz., truth of adaptation and of proportion both with what they call the medium in which it lives and with the end for which it lives. It is not enough to hinder the reading and the sale of bad books — it is also necessary to prevent them from being published. This is barred by agnosticism, which recognizes in Christ nothing more than a man whose religious consciousness has been, like that of all men, formed by degrees; it is also barred by the law of immanence, which rejects what they call external application; it is further barred by the law of evolution, which requires, for the development of the germs, time and a certain series of circumstances; it is finally, barred by history, which shows that such in fact has been the course of things. In all this they assert that they are not using an argumentum ad hominem, because they are really of the opinion that the truth is to be found only in this kind of history. If it does, in what does it differ from the Catholic doctrine, and why does it reject the doctrine of external revelation? The Modernists assert a general inspiration of the Sacred Books, but they admit no inspiration in the Catholic sense. Others, finally, explain it in a way which savors of pantheism, and this, in truth, is the sense which best fits in with the rest of their doctrines. Modernists find in this sense not only faith, but in and with faith, as they understand it, they affirm that there is also to be found revelation. These secondary propositions, if they finally receive the approval of the supreme magisterium of the Church, constitute dogma. The penalty of refusal is disaster. 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. For them the scholarship of a writer is in direct proportion to the recklessness of his attacks on antiquity, and of his efforts to undermine tradition and the ecclesiastical magisterium. Are we not dealing with the infinite, and has not the infinite an infinite variety of aspects? For if we consult our catechism, we will see that those who are outside the Church are the infidels, the heretics, the schismatics, and the apostates. Lastly, maintaining the theory that faith must be subject to science, they continuously and openly rebuke the Church on the ground that she resolutely refuses to submit and accommodate her dogmas to the opinions of philosophy; while they, on their side, having for this purpose blotted out the old theology, endeavor to introduce a new theology which shall support the aberrations of philosophers. By right, for it is in the very nature of authority to protect tradition: and in fact, since authority, raised as it is above the contingencies of life, feels hardly, or not at all, the spurs of progress. In all this process, from which, according to the Modernists, faith and revelation spring, one point is to be particularly noted, for it is of capital importance on account of the historicocritical corollaries which they deduce from it. It may at times happen that some parts of the Sacred Scriptures, such as the Epistles, themselves constitute the fact created by the need. Hence the common saying of Modernists: that the religious man must think his faith. We exhort and conjure you to see to it that in this most grave matter no one shall be in a position to say that you have been in the slightest degree wanting in vigilance, zeal, or firmness. In the meantime the proper course for the Catholic will be to proclaim publicly his profound respect for authority, while never ceasing to follow his own judgment. Their artifices to delude men’s minds are of two kinds, the first to remove obstacles from their path, the second to devise and apply actively and patiently every resource that can serve their purpose. It is thus that the religious sense, which through the agency of vital immanence emerges from the lurking-places of the subconsciousness, is the germ of all religion, and the explanation of everything that has been or ever will be in any religion. pascendi dominici gregis. 37. I offer this article in honor of Pope St. Pius X on his feast day in the calendar of the traditional Roman Rite â that is, September 3. (Treviso) On 20 August 1914, a hundred years ago, Saint Pope Pius X died, who resisted Modernism and fought against it. In this way: All Christian consciences were, they affirm, in a manner virtually included in the conscience of Christ as the plant is included in the seed. Whether it is ignorance or fear, or both, that inspires this conduct in them, certain it is that the passion for novelty is always united in them with hatred of scholasticism, and there is no surer sign that a man is tending to Modernism than when he begins to show his dislike for the scholastic method. For this reason, too, We have had to give to this exposition a somewhat didactic form, and not to shrink from employing certain unwonted terms which the Modernists have brought into use. Is it that the Catholic experiences are the only ones which are false and deceptive? But when natural theology has been destroyed, and the road to revelation closed by the rejection of the arguments of credibility, and all external revelation absolutely denied, it is clear that this explanation will be sought in vain outside of man himself. Religion, whether natural or supernatural, must, like every other fact, admit of some explanation. God does indeed speak in these books through the medium of the believer, but according to Modernist theology, only by immanence and vital permanence. English. Successively it considered various roles of the Modernist. This is barred by agnosticism, which recognizes in Christ nothing more than a man whose religious consciousness has been, like that of all men, formed by degrees; it is also barred by the law of immanence, which rejects what they call external application; it is further barred by the law of evolution, which requires, for the development of the germs, time and a certain series of circumstances; it is finally, barred by history, which shows that such in fact has been the course of things. We find it condemned in the Syllabus of Pius IX, where it is enunciated in these terms: ”Divine revelation is imperfect, and therefore subject to continual and indefinite progress, corresponding with the progress of human reason”;15 and condemned still more solemnly in the Vatican Council: ”The doctrine of the faith which God has revealed has not been proposed to human intelligences to be perfected by them as if it were a philosophical system, but as a divine deposit entrusted to the Spouse of Christ to be faithfully guarded and infallibly interpreted. 27. The office divinely committed to Us of feeding the Lord's flock has especially this duty assigned to it â¦ st. pius x - "pascendi dominici gregis" 13. The modernists simply sweep them entirely aside; 7. Hence also that sense of the sacred dogmas is to be perpetually retained which our Holy Mother the Church has once declared, nor is this sense ever to be abandoned on plea or pretext of a more profound comprehension of the truth.”16 Nor is the development of our knowledge, even concerning the faith, barred by this pronouncement; on the contrary, it is supported and maintained. On this head the Modernists differ from the Rationalists only to fall into the views of the Protestants and pseudo-mystics. The decree was shortly after followed (September 8) by the encyclical Pascendi Dominici Gregis . Already we observe, Venerable Brethren, the introduction of that most pernicious doctrine which would make of the laity the factor of progress in the Church. Click on the link for additional scheduling information, pricing and items to bring with you on a retreat. That they cannot feel otherwise is obvious. Modernists place the foundation of religious philosophy in that doctrine which is commonly called Agnosticism. With all this in mind, one understands how it is that the Modernists express astonishment when they are reprimanded or punished. But to suit their own theories they note with remarkable ingenuity that, although experience is something belonging to the present, still it may draw its material in like manner from the past and the future inasmuch as the believer by memory lives the past over again after the manner of the present, and lives the future already by anticipation. Would that they had but displayed less zeal and energy in propagating it! Even so, the rule holds that the age of any document can only be determined by the age in which each need has manifested itself in the Church. 3. In hearing these things we shudder indeed at so great an audacity of assertion and so great a sacrilege. Finally, the Modernists try in every way to diminish and weaken the authority of the ecclesiastical magisterium itself by sacrilegiously falsifying its origin, character, and rights, and by freely repeating the calumnies of its adversaries. The critic takes in hand the documents dealing with the history of faith and distributes them, period by period, so that they correspond exactly with the list of needs, always guided by the principle that the narration must follow the facts, as the facts follow the needs. Venerable Brethren, Health and Apostolic Benediction. It remains for Us now to say a few words about the Modernist as reformer. They seize upon professorships in the seminaries and universities, and gradually make of them chairs of pestilence. 40. Showing page 1. The modernists simply sweep them entirely aside; they include them in Intellectualism, which they denounce as a system which is ridiculous and long since defunct. And here again it is a question of finding a way of reconciling the full rights of authority on the one hand and those of liberty on the other. Gregory IX Epist. Motu Proprio of March 14, 1891, Ut mysticam. We allude, Venerable Brethren, to many who belong to the Catholic laity, and, what is much more sad, to the ranks of the priesthood itself, who, animated by a false zeal for the Church, lacking the solid safeguards of philosophy and theology, nay more, thoroughly imbued with the poisonous doctrines taught by the enemies of the Church, and lost to all sense of modesty, put themselves forward as reformers of the Church; and, forming more boldly into line of attack, assail all that is most sacred in the work of Christ, not sparing even the Person of the Divine Redeemer, whom, with sacrilegious audacity, they degrade to the condition of a simple and ordinary man. 47. The individual consciences, or some of them, act on the collective conscience, which brings pressure to bear on the depositories of authority to make terms and to keep to them. Thus they advance from one to the other. According to this teaching human reason is confined entirely within the field of phenomena, that is to say, to things that appear, and in the manner in which they appear: it has neither the right nor the power to overstep these limits. This applies, and with still more reason, to those who have the title of Episcopal booksellers. No one will find it unreasonable that these consequences flow from the premises. But the dominion of philosophy over history does not end here. Pius X, Pope. And We, as a pledge of Our affection and of the Divine solace in adversity, most lovingly grant to you, your clergy and people, the Apostolic Benediction. But how? 6. If this experience is denied by some, like the Rationalists, they say that this arises from the fact that such persons are unwilling to put themselves in the moral state necessary to produce it. One might observe that they differ profoundly, because the second is severe, while the former is forgiving. All these prescriptions, both Our own and those of Our predecessor, are to be kept in view whenever there is question of choosing directors and professors for seminaries and Catholic Universities. This, indeed, Modernists may not yet say openly, but they are forced by the logic of their position to admit it. 11. This is the sort of materialist view dismissed by Pope Pius X in his encyclical, âPascendi dominici gregisâ (1907), in which he condemned such interpretations as a heresy he called âmodernism.â The story is also frequently offered as evidence that Christianity is essentially a spiritual version of socialism. Pascendi dominici gregis ("Feeding the Lord's Flock") was a Papal encyclical letter promulgated by Pope Pius X on 8 September 1907. 22. 45. Modernism: A Record and Review, pp. But let Us pass to the apologist. Modernists place the foundation of religious philosophy in that doctrine which is commonly called Agnosticism. But it is pride which exercises an incomparably greater sway over the soul to blind it and lead it into error, and pride sits in Modernism as in its own house, finding sustenance everywhere in its doctrines and lurking in its every aspect. pascendi dominici gregis ENCYCLICAL OF POPE PIUS X ON THE DOCTRINES OF THE MODERNISTS To facilitate the reading of this encyclical, we will serialize into various separate parts, giving further explanations, clarifications, historical background and commentary wherever necessary. Posts about Pascendi Dominici Gregis written by entirelyuseless. The censor shall give his verdict in writing. Pascendi Dominici gregis Pascendi Dominici Gregis. Consequently, the formulas which we call dogma must be subject to these vicissitudes, and are, therefore, liable to change. Pascendi Dominici Gregis. What the phrases are to the ideas, that the sacraments are to the religious sense, that and nothing more. Now We ask here: Who is the author of this history? In this way they entrap not a few, who, did they but realize what they are doing, would shrink back with horror. They understand the needs of consciences better than anyone else, since they come into closer touch with them than does the ecclesiastical authority. “Blind’- they are, and “leaders of the blind” puffed up with the proud name of science, they have reached that pitch of folly at which they pervert the eternal concept of truth and the true meaning of religion; in introducing a new system in which “they are seen to be under the sway of a blind and unchecked passion for novelty, thinking not at all of finding some solid foundation of truth, but despising the holy and apostolic traditions, they embrace other and vain, futile, uncertain doctrines, unapproved by the Church, on which, in the height of their vanity, they think they can base and maintain truth itself.”8. We have already seen how its fallacies have been condemned by the Vatican Council. Their method is to put themselves into the position and person of Christ, and then to attribute to Him what they would have done under like circumstances. But this doctrine is today repudiated alike by philosophers and historians. Hence that common axiom of the Modernist school that in the new apologetics controversies in religion must be determined by psychological and historical research. To add some more general directions, Venerable Brethren, in a matter of such moment, We order that you do everything in your power to drive out of your dioceses, even by solemn interdict, any pernicious books that may be in circulation there. As history takes its conclusions from philosophy, so too criticism takes its conclusions from history. Hence it happens sometimes that the remedy arrives too late, for their own ideas to these vicissitudes and. Popular government mysteries of faith the same way as the âsynthesis of all make... 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