Roman Catholic Modernism

Roman Cathlolic modernism is generally defined by Catholic theologians and scholars to be the efforts of certain scholarly priests and laymen to bring Catholic teaching into line with the contemporary scientific and philosophical thought. The memory of modernism has been kept alive by a solemn oath against heresy that every Catholic priest since 1910 has had to take before receiving holy orders.

In 1967, Vatican sources reported that Pope Paul VI decided to abolish the oath.

In England, the modernist movement found its voice in Irish-born Jesuit George Tyrrell. He proposed that the Church restate its beliefs in the light of discoveries made by science and philosophy. He was excommunicated in 1907 and died two years later.

Pope Pius X's encyclical Pascendi Dominici Gregis (On the doctrines of the Modernists), September 8, 1907, ordered all seminary teachers who were tainted with the heresy to be fired. Loyal Catholics suspected of involvement with the movement were forced to issue humiliating public denunciations of modernism.

Some church historians now contend that the repressive measures of Pius X (who was proclaimed a saint in 1954), stunted Catholic intellectual development for a generation.

Whatever their specific errors today, many Catholic scholars agree that the modernists have a fair claim to be regarded as the genuine precursors of Vatican II.

Pope John XXIII's stated reason for Vatican II was "to bring the modern world into contact with the vivifying and perennial energies of the gospel." Some have thought his real intention was to bring the modern church into contact with the vivifying and perenniel energies of the world. This latter thought seemed to be the thought of Paul VI, who continued the Second Vatican Council. He openly stated, "I am a disciple of Maritain." Maritain taught that the Church, while not sacrificing its theological precepts, should actively support political democracy and social reform.

Anne Roche Muggeridge seems to capture the heart of Vatican II when she wrote in The Desolate Church: "Despite all their weaknesses, the documents . . . admit to a(n). . . orthodox Catholic reading. That not inconsiderable feat achieved, the magisterium collapsed, exhausted. . . at present there is no value left in pretending that these teachings animate the lives of more than a minority of even practicing Catholics."

Perhaps we can understand the merging of Catholic thought with "the perennial energies of the world." These may be defined as the energies of the New Age movement. For sober onlookers, all they can see are adherents to a system without definitive authority. The once solid rock of papal infallibility is admitted, in the January This Rock, to be hedged about with so many exceptions that one wonders when it can be exercised.

Even when one group of theologians feels a statement to be infallible (as the declaration about the full and complete exclusion of woman priests), those on the opposing side, who consider themselves no less Catholic, disagree. Perhaps the Pope has to say something like "I say, declare, pronounce and define", which he did in 1950 and 1302.

This brings about confusion as to what the Roman Catholic position really is. Is it Pope Eugene's dogmatic statement about the necessity of belonging to the Roman Catholic Church in order to be saved? (One Catholic apologist explained that since this was before Columbus discovered America, Eugene's statement only covered Europe.)

Monsignor Jordan, who was chosen by the Diocese of Austin, Texas to be able to reliably define Catholic dogma in a dialog with Rob Zins, agreed with the Vatican II statement, "those also can attain to everlasting salvation who through no faulty of their own do not know the gospel of Christ or his church, yet sincerely seek God, and, moved by grace, strive by their deeds to do his will as it is known to them through the dictates of conscience. (emphasis mine)

Msgr. Jordan added this is true "even if their conscience is erroneous."

Dear Padre, an insert in a Roman Catholic Church's bulletin (3/10/96) states, "A young Buddhist in Thailand, faithful to the traditions she has been taught, offers true and fitting worship to God. A Shinto in Japan, burning incense before a local shrine, imploring God's help, offers fitting and true worship. A Muslim, participating in the daily call to prayer, is also someone who is worshiping God in a true and faithful manner. Finally, your own neighbor, attending the local synagogue or the nearby Christian community church, is also truly worshiping God."

God is a Spirit: and they that worship him must worship him in spirit and in truth. John 4:24

I am the way, the truth, and the life: no man cometh unto the Father, but by me. John 14:6

Liberation theology priest Dr. Gutierrez, called "The Prophet of the Lord" by John Paul II, said, "Men, by being involved in developing the new society, are already in communion with God, although they do not explicitly confess Christ as Lord." Gutierrez, like other liberation theologians, has earthly, not heavenly, goals for his church. Gutierrez, speaking of his liberation church said, "They renounce their selfishness and seek to create an authentic brotherhood among men (This might have been written by Coach Bill McCartney. Founder of Promise Keepers).

Social issues are at the heart of the agreements sought for and reached in ECT (Evangelicals and Catholics Together: The Christian Mission for the Third Millennium). As Rob Zins wrote, "The Gospel of Christ is being sacrificed on the altars of social concern."

In an earlier generation, as modernism was creeping into the Methodist Church in England, an old warrior of the Cross, Dr. Dinsdale Young, requested permission to speak at one of the Church Councils. In the face of the multitude of proponents of the Social Gospel, Dr. Young quoted these words:

"Ere since by faith I saw the stream Thy flowing wounds supply; Redeeming love has been my theme and shall be 'till I die."

And all God's people said, Amen.