Dominici Gregis and the decree Lamentabili Sane Exitu of the Curia’s Holy Office. In order to ensure enforcement, the priest-scholar Umberto Benigni organized. Lamentabili Sane. 1K likes. With truly lamentable results, our age, casting aside all restraint in its search for the ultimate causes of things. PASCENDI DOMINICI GREGIS. ENCYCLICAL OF POPE PIUS X ON THE DOCTRINES OF THE MODERNISTS. To the Patriarchs, Primates, Archbishops.
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Thus do they argue, never suspecting that their determination of the primitive germ is an a priori of agnostic and evolutionist philosophy, and that the formula of it has been gratuitously invented for the sake of buttressing their position.
Too often people take a concession of the Church and run with it as the norm. But, as we have seen, the Modernists are not easily deterred by such weapons – with an affectation of submission and respect, they proceeded to twist the words of the Pontiff to their own sense, and his acts they described as directed against others than themselves.
The fourth Gospel exaggerated miracles not only in order that the extraordinary might stand out but also in order that it might become more suitable for showing forth the work and glory of the Word Incarnate. The assent of faith ultimately rests on a mass of probabilities. They bowed their head for a moment, but it was soon uplifted more arrogantly than ever.
Unam Sanctam Catholicam: Lamentabili Sane on Evolution
To trace out and prescribe for the citizen any line of conduct, on any pretext whatsoever, is to be guilty of an abuse of ecclesiastical authority, against which one is bound to act with all one’s might. In the Sacred Books there are many passages referring to science or history where manifest errors are to be found. Such, Venerable Brethren, is a summary description of the apologetic method of the Modernists, in perfect harmony, as you may see, with their doctrines – methods and doctrines brimming over with errors, made not for edification but for destruction, not for the formation of Catholics but for the plunging of Catholics into heresy; methods and doctrines that would be fatal to any religion.
Lwmentabili it is a fixed and established principle among eane that both science and history must be atheistic: Finally, man does not suffer a dualism to exist in him, and the believer therefore feels within him an impelling need so to harmonise faith with science, that it may never oppose the general conception which science sets forth concerning the universe.
General inspiration in the Modernist sense it is easy to find, but of inspiration in the Catholic sense there is not a trace. It is a fact of merely the supernatural order neither demonstrated nor demonstrable which the Christian conscience gradually derived from other facts.
The office divinely committed to Us of feeding the Lord’s flock has especially this duty assigned to it by Christ, namely, to guard with the greatest vigilance the deposit of the faith delivered to the saints, rejecting the profane novelties of words and oppositions of knowledge falsely so called. To proceed in an orderly manner in this recondite subject, it must first of all be noted that every Modernist sustains and comprises within himself many personalities; he is a philosopher, a believer, a theologian, an historian, a critic, an apologist, a reformer.
And this policy they follow willingly and wittingly, both because it is part of their system that authority is to be stimulated but not dethroned, and because it is necessary for them to remain within the ranks of the Church in order that they may gradually transform the collective conscience – thus unconsciously avowing that the common conscience is not with them, and that they have no right to claim to be its interpreters.
This progress was of two kinds: In fact, by this general decree, they are condemned and proscribed. The exegete who constructs premises from which it follows that dogmas are historically false or doubtful is not to be reproved as long as he does not directly deny the dogmas themselves. Therefore, in virtue of the first canon deduced from agnosticism, whatever there is in His history suggestive of the divine, must be rejected.
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. The elders who fulfilled the office of watching over the gatherings of the faithful were instituted by the Apostles as priests or bishops to provide for the necessary ordering of the increasing communities and not properly for the perpetuation of the Apostolic mission and power.
Given these premises, all will readily perceive what becomes of Natural Theology, of the motives of credibility, of external revelation. The clergy are asked to return to their ancient lowliness and poverty, and in their ideas and action to be guided by the principles of Modernism; and there are some who, echoing the teaching of their Protestant masters, would like the suppression of ecclesiastical celibacy.
So too a due method and measure must be observed in the exercise of authority. In matters of religion it is the duty of philosophy not to command but to serve, but not to prescribe what is to be believed but to embrace what is to be believed with reasonable obedience, not to scrutinise the depths of the mysteries of God but to venerate them devoutly and humbly.
Next we find that the human element itself, which the historian has to work on, as it appears in the documents, has been by faith transfigured, that is to say raised above its historical conditions. Fourth Council of Constantinople: There are also subjective ones at the disposal of the Modernists, and for those they return to their doctrine of immanence.
Should it disown this dependence it becomes a tyranny. Such are their ideas about disciplinary authority. That they cannot feel otherwise is clear. When the Christian lamentsbili gradually lamentxbili the nature of a liturgical action those who customarily presided over the supper acquired the sacerdotal character.
Were it forcibly confined and held in bonds, terrible would be its outburst, sweeping away at once both Church and religion. For, after all, what is sentiment but the reaction of the soul on the action of the intelligence or the senses.
Lamentabili Sane Exitu
God is immanent in man. It is therefore the right of philosophy and of science to form conclusions concerning the idea of God, to direct it in its evolution and to purify it of any asne elements which may become confused with it.
No doctor has ever taught it. It certainly seems to imply that there were earthquakes, much greater ones than we know, on earth before the dawn of man. This done, he finishes his work by drawing up in its broad lines a history of the development of the facts.
The dogmas the Zane holds out as revealed are not truths which have fallen from heaven. Divine inspiration does not extend laemntabili all of Sacred Scriptures so that it renders its parts, each and every one, free from every error. In this respect some might be disposed to consider them as more orthodox than certain other moderns who somewhat restrict inspiration, as, for instance, in what have been put forward as tacit citations.
In the conflict between different religions, asne most that Modernists can maintain is that the Catholic has more truth because it is more living and that it deserves with more reason the name of Christian because it corresponds more fully with the origins of Christianity.
The reply is that they argue from the character of the man, from his condition of life, from his education, from the circumstances under which the facts took place – in short, from criteria which, when one considers them well, are purely subjective.
For the Modernists, to live is a proof of truth, since for them life and truth are one and the same thing. For they place the origin of dogma in those primitive and simple formulae, which, under a certain aspect, are necessary to faith; for revelation, to be truly such, requires the clear manifestation of God in the consciousness. The critic, on the data furnished him by the historian, makes two parts of all his documents.
To prevent individual consciences from revealing freely and openly the impulses they feel, to hinder criticism from impelling dogmas towards their necessary evolutions – this is not a legitimate use but an abuse of a power given for the public utility. The same conclusion follows from the distinction Modernists make between science and faith. Judge if you can how men with laentabili a system are fitted for practising this kind of criticism.
To ascertain the nature of dogma, we must first find the relation which exists between the religious formulas and the religious sentiment. The Catholic Historical Review. The rigorous conclusion from this is the identity of man with God, which means Pantheism.
Revelation, constituting the object of the Catholic faith, was not completed with the Apostles. Christ did not teach a determined body of doctrine applicable to all times and all men, but rather inaugurated a religious movement adapted or to be adapted to different times and places.
