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. 31. Further, a distinction must be made between the beginning of a fact and its development, for what is born in one day requires time for growth. May Jesus Christ, the author and finisher of our faith, be with you in His power; and may the Immaculate Virgin, the destroyer of all heresies, be with you by her prayers and aid. This is not to be understood to mean that these formulas, especially if merely imaginative, were to be invented for the religious sense. Will they claim a monopoly of true experiences for Catholics alone? Lest what We have laid down thus far should pass into oblivion, We will and ordain that the Bishops of all dioceses, a year after the publication of these letters and every three years thenceforward, furnish the Holy See with a diligent and sworn report on the things which have been decreed in this Our Letter, and on the doctrines that find currency among the clergy, and especially in the seminaries and other Catholic institutions, those not excepted which are not subject to the Ordinary, and We impose the like obligation on the Generals of religious orders with regard to those who are under them. In this way they pass to what is practically their principal doctrine, namely, evolution. English. 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. Written publications of the SSPX can keep you up to date with what is happening in the Society, Copyright 2020 SSPX Society of Saint Pius X. This encyclical condemned the heresy of Modernism. Scott Haynes, SJC for the Nativity of Mary, which was yesterday. 21. 22. Curiosity by itself, if not prudently regulated, suffices to account for all errors. It is therefore necessary that a certain light should be cast upon this sense so that God may clearly stand out in relief and be set apart from it. It also, according to the teaching of the Modernists, has its part in the act of faith. An example illustrating what is meant will be found in the Church and the sacraments. For the Modernist believer, on the contrary, it is an established and certain fact that the reality of the divine does really exist in itself and quite independently of the person who believes in it. If it does, in what does it differ from the Catholic doctrine, and why does it reject the doctrine of external revelation? After this what is to become of the dogmas of the Church? Moreover, they lay the ax not to the branches and shoots, but to the very root, that is, to the faith and its deepest fibers. For granted the principle that in temporal matters the State possesses the sole power, it will follow that when the believer, not satisfied with merely internal acts of religion, proceeds to external acts — such for instance as the reception or administration of the sacraments — these will fall under the control of the State. Only on a very rare and exceptional occasion, and on the prudent decision of the Bishop, shall it be possible to omit mention of the censor. Certainly it is not the doctrine of .symbolism that will save us from this. PIUS X, POPE. 30. It differs from the first in much the same way as the private experience differs from the experience transmitted by tradition. 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. Thus the way is open to the intrinsic evolution of dogma. It is thus that they make consciousness and revelation synonymous. Why did Pope St. Pius X choose the Nativity of the Blessed Virgin Mary to issue a ⦠This need of the divine, which is experienced only in special and favorable circumstances, cannot of itself appertain to the domain of consciousness, but is first latent beneath consciousness, or, to borrow a term from modern philosophy, in the subconsciousness, where also its root lies hidden and undetected. Such is the situation in the minds of the Modernists, and their one great anxiety is, in consequence, to find a way of conciliation between the authority of the Church and the liberty of the believers. Motu Proprio of March 14, 1891, Ut mysticam. Pascendi Dominici Gregis ("het weiden van de kudde des Heren") is een pauselijke encycliek van Pius X, die werd gepromulgeerd op 8 september 1907.De paus veroordeelt het modernisme en enkele andere recente ontwikkelingen die betrekking hebben op katholieke dogma's. But while they endeavor by this line of reasoning to prove and plead for the Catholic religion, these new apologists are more than willing to grant and to recognize that there are in it many things which are repulsive. God hateth the proud and the obstinate mind. 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. 11. Further, although it is contended that God is the object of faith alone, the statement refers only to the divine reality, not to the idea of God. Nor does the fact that the Church has formally condemned these portentous errors exercise the slightest restraint upon them. Pascendi dominici gregis ("Feeding the Lord's Flock") was a Papal encyclical letter promulgated by Pope Pius X on 8 September 1907. In the same way they make out that the Holy Scriptures and the dogmas are divine. And since it is characteristic of the primary cause to communicate its virtue to causes which are secondary, it is quite clear that the criticism with which We are concerned is not any kind of criticism, but that which is rightly called agnostic, immanentist, and evolutionist criticism. This being so, it is much a matter for surprise that it should have found acceptance to such an extent among certain Catholics. In the Catechism no dogmas are to be inserted except those that have been reformed and are within the capacity of the people. Reginald Garrigou-Lagrange saw the condemnation of Modernism as a carte blanche for neo-Scholastic theologians in Rome to ⦠Nay, they admit openly, and with ill-concealed satisfaction, that they have found that even its dogma is not exempt from errors and contradictions. Nay, they embody them, so to speak, in themselves. With all this in mind, one understands how it is that the Modernists express astonishment when they are reprimanded or punished. And if it be objected that in the visible world there are some things which appertain to faith, such as the human life of Christ, the Modernists reply by denying this. But, they say, the subject of these books is not science or history, but only religion and morals. A wider field for comment is opened when we come to what the Modernist school has imagined to be the nature of the Church. Hugh Thwaites SJ on the Encyclical, Pascendi Dominici Gregis (Part I) Posted by Ancilla Indigna at 9:20 PM. ⦠ad Magistros theol. 10. Pascendi Dominici Gregis, §28. It is a question of effecting the conciliation of faith with science, but always by making the one subject to the other. Now if We proceed to consider him as a believer, and seek to know how the believer, according to Modernism, is marked off from the philosopher, it must be observed that, although the philosopher recognizes the reality of the divine as the object of faith, still this reality is not to be found by him but in the heart of the believer, as an object of feeling and affirmation, and therefore confined within the sphere of phenomena; but the question as to whether in itself it exists outside that feeling and affirmation is one which the philosopher passes over and neglects. Pascendi dominici gregis to Humani Generis Michael Kerlin Introduction On 8 September 1907, Pope Pius X issued the encyclical Pascendi dominici gregis, condemning Modernism as the "synthesis of all heresies" and estab lishing rigorous norms within the Roman Catholic Church for dealing with this perceived threat. The modernists simply sweep them entirely aside; 7. But we have not yet reached the end of their philosophizing, or, to speak more accurately, of their folly. Let authority rebuke them if it pleases — they have their own conscience on their side and an intimate experience which tells them with certainty that what they deserve is not blame but praise. For in the same way as the Church is a vital emanation of the collectivity of consciences, so too authority emanates vitally from the Church itself. Hence it happens that around this primitive formula secondary formulas, as We have already indicated, gradually continue to be formed, and these subsequently grouped into one body, or one doctrinal construction and further sanctioned by the public magisterium as responding to the common consciousness, are called dogma. In this way is formulated the principle of religious immanence. Anyone who well and duly considers this mass of obstacles, adversaries, attacks, combats, and the vitality and fecundity which the Church has shown throughout them all, must admit that if the laws of evolution are visible in her life they fail to explain the whole of her history — the unknown rises forth from it and presents itself before Us. If it were a matter which concerned them alone, We might perhaps have overlooked it; but the security of the Catholic name is at stake. Example sentences with "gregis", translation memory. One might observe that they differ profoundly, because the second is severe, while the former is forgiving. Meaning: Truth for all places, for all peoples, and for all times. The censor shall give his verdict in writing. They are possessed by the empty desire of having their names upon the lips of the public, and they know they would never succeed in this were they to say only what has always been said by all men. And in the first place it is to be held that the object-matter of the one is quite extraneous to and separate from the object-matter of the other. Further, none is more skillful, none more astute than they, in the employment of a thousand noxious devices; for they play the double part of rationalist and Catholic, and this so craftily that they easily lead the unwary into error; and as audacity is their chief characteristic, there is no conclusion of any kind from which they shrink or which they do not thrust forward with pertinacity and assurance To this must be added the fact, which indeed is well calculated to deceive souls, that they lead a life of the greatest activity, of assiduous and ardent application to every branch of learning, and that they possess, as a rule, a reputation for irreproachable morality. SALVATION AND DESTRUCTION. The result of this dismembering of the records, and this partition of them throughout the centuries is naturally that the Scriptures can no longer be attributed to the authors whose names they bear. 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.”. 5. And thus they go their way, reprimands and condemnations not withstanding, masking an incredible audacity under a mock semblance of humility. 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. In the Roman Curia official censors shall be appointed in the same way as elsewhere, and the duty of nominating them shall appertain to the Master of the Sacred Palace, after they have been proposed to the Cardinal Vicar and have been approved and accepted by the Sovereign Pontiff. St. Pius X published the encyclical, Pascendi dominici gregis, denouncing the Modernist heresy. If it be favorable, the Bishop will give the permission for publication by the word Imprimatur, which must be preceded by the Nihil obstat and the name of the censor. Meanwhile it may be that they have persuaded themselves that in all this they are really serving God and the Church. Now every society needs a directing authority to guide its members towards the common end, to foster prudently the elements of cohesion, which in a religious society are doctrine and worship. For among the chief points of their teaching is the following, which they deduce from the principle of vital immanence, namely, that religious formulas if they are to be really religious and not merely intellectual speculations, ought to be living and to live the life of the religious sense. ⦠For religions are mere developments of this religious sense. It is the product of the collective conscience, that is to say, of the association of individual consciences which, by virtue of the principle of vital permanence, depend all on one first believer, who for Catholics is Christ. The progress of dogma is due chiefly to the fact that obstacles to the faith have to be surmounted, enemies have to be vanquished, and objections have to be refuted. Strong in the consciousness of your duty, act always in this matter with prudence and with vigor. 11. 5. In the same way they draw their distinctions between exegesis which is theological and pastoral and exegesis which is scientific and historical. Wherefore We may no longer keep silence, lest We should seem to fail in Our most sacred duty, and lest the kindness that, in the hope of wiser counsels, We have hitherto shown them, should be set down to lack of diligence in the discharge of Our office. Next we find that the human element itself, which the historian has to work on, as it appears in the documents, is to be considered as having been transfigured by faith, that is to say, raised above its historical conditions. For the Church to trace out and prescribe for the citizen any line of action, on any pretext whatsoever, is to be guilty of an abuse of authority, against which one is bound to protest with all one’s might. No one will have any difficulty in making the application of these theories to the other points with which We propose to deal. 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. There is yet another element in this part of their teaching which is absolutely contrary to Catholic truth. Thus we have theological immanence. Wherefore in things where there is combined a double element, the divine and the human, as, for example, in Christ, or the Church, or the sacraments, or the many other objects of the same kind, a division and separation must be made and the human element must he left to history while the divine will he assigned to faith. ⦠Council of Basel-Ferrara-Florence, 1431-45 A.D. But when they justify even contradictions, what is it that they will refuse to justify? It is thus that they make consciousness and revelation synonymous. Sess. Hence we have the Modernist axiom that the religious evolution ought to be brought into accord with the moral and intellectual, or as one whom they regard as their leader has expressed it, ought to be subject to it. Papers or periodicals whatever of this authority is to be regarded as having been by! 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