By David G. Schultenover

The underlying competition of this learn is that, considering that Catholic Modernism used to be outlined now not through the so-called modernists yet by way of the anti-modernists, to appreciate it one needs to comprehend the anti-modernist (or integralist) brain. Schultenover argues that, because Catholic Modernism was once outlined now not by way of modernists yet by way of the anti-modernists, to appreciate it one needs to comprehend the anti-modernist (or integralist) mind.

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It says nothing about the need to refute enemies. Indeed, as far as the English Province is concerned, there is some evidence that Martín did not want the history of the Society in England to proceed at all, in order to avoid controversy and harmful repercussions against the Society. See p. 120 n. 44. 5. When Bismarck expelled the Jesuits from Germany in 1872, they established a retreat house and novitiate at Exaeten in Holland. In 1885 the novitiate was moved, and a philosophate with spacious libraries was added to the existing buildings at Exaeten.

And Viscount Louis Gabriel Ambroise de Bonald (1754-1840) virtually absolutized the value of a monarchic social order with his contention that the king could not be deposed under any circumstances. For him Roman Catholicism under a Catholic monarch meant order; and Protestantism, disorder. There were, to be sure, outstanding Catholics who believed that their faith and political democracy were not mutually exclusive among them, Félicité Robert de Lamennais (1782-1854), Lacordaire, and Montalembert.

The experience is then expressed in formulas, which, they say, belong entirely to the realm of phenomena and so fall under the control of science. That works out fine for them, since they regard formulas of faith as mere symbols of the divine. Thus modernists separate faith and science, and subject the former to the latter. They apply this same argument to church and state to separate them and subject the former to the latter although they do not yet openly admit this subjection. The result is what many liberal Protestants advocate: individual religion devoid of social embodiment and manifestation.

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A View From Rome: On the Eve of the Modernist Crisis by David G. Schultenover


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