By David G. Schultenover
The underlying competition of this learn is that, due to the fact Catholic Modernism was once outlined now not by means of the so-called modernists yet by means of the anti-modernists, to appreciate it one needs to comprehend the anti-modernist (or integralist) brain. Schultenover argues that, on the grounds that Catholic Modernism used to be outlined now not via 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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Extra resources for A View From Rome: On the Eve of the Modernist Crisis
Second, as far as is known, this is the only autobiography of any of the principal anti-modernist figures, and so it occupies a place of pride among all the archival sources for modernist studies. Third, it is the only autobiography of a Jesuit superior general since Ignatius of Loyola left his small account to satisfy the appeals of his companions. But whereas Ignatius was clear about his intentions in writing his autobiography, Martín was not. It is difficult to imagine that he had ever intended his Memorias for public scrutiny, especially the part about his early life.
See below, pp. 164-67. 11. See Roger Aubert, The Church in a Secularised Society, trans. Janet Sondheimer, vol. 5 of The Christian Centuries (New York and Ramsey, NJ: Paulist, 1978), pp. 16-17. 12. According to Cardinal James Gibbons of Baltimore, the resemblance of Pius X to Pius IX was even physical. During a visit to the Jesuit curia in Rome on 11 August, just after Sarto's election, Gibbons remarked to Luis Martín: "`Pius X. is a worthy successor to Leo XIII. I was struck with Cardinal Sarto's appearance immediately he entered the Conclave.
In other words, the crisis was largely about perception and lack of perception, awareness and lack of awareness, questioned and unquestioned presuppositions about human knowledge and expression of truth. With his encyclical Pascendi dominici gregis (1907) defining and condemning "modernism" in the Catholic Church, Pope Pius X left little doubt about where he stood on this issue. Any lingering doubt was dispelled by two practical implementations of the condemnation: (1) the establishment of secret vigilance committees in every diocese worldwide to delate suspected modernists to Rome and (2) the enforcement among clerics and professors of philosophy and theology of an oath against modernism (1910) as a condition for ordination, employment, and advancement.
A View From Rome: On the Eve of the Modernist Crisis by David G. Schultenover