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"Agreed: you shall have the speech," said Maltrana. "It's an easy matter, I know the recipe. We shall speak of the holy traditions of the past, we shall despise certain daring innovations on the part of the inexperienced youth, which were perfectly proper twenty years ago, when you were beginning, but which now are out of place. Do you care for a thrust at modernism?"
If any Spirit has presided over the councils of popes, cardinals, and inquisitors it is not that of the Founder of Christianity. Further, the religious philosophy of Modernism is bad, much worse than the scholasticism which it derides. It is in essentials a revival of the sophistry of Protagoras.
He had run through the gamut of many emotions and sentiments, he had joined one or two of the new schools of atheism and modernism started by certain self-opinionated young University men, and in the earlier stages of his career had in the cock-sure impulse of youth designed schemes for the regeneration of the world, till the usual difficulties presented themselves as opposed to such vast business, he had associated himself with men who followed what is called the "fleshly school" of poetry and art generally, and had evolved from his own mentality a comfortable faith of which the chief tenet was "Self for Self" a religion which lifts the mind no higher than the purely animal plane; and in its environment of physical consciousness and agreeable physical sensations, he was content to live.
Backed by the economic philosophy of Locke, Adam Smith, Bentham and the Manchester School, generally, and the evolutionary theories of the exponents of Darwinism, and abetted by an endless series of statutes, the idea of the exemption of property holders from any responsibility to society for the use of their property, became a fixed part of the mental equipment of modernism.
Do we want such a situation in America? We are drifting that way. Evolution has no quarrel with atheism, agnosticism, modernism, or any other species of infidelity. Its quarrel is with Christianity and the Bible. Why should we wish to harmonize Christianity with evolution, when the theory can not possibly be true? Prof. Dr. W. W. Keen says, "I believe in God and evolution."
The great city, creation of "big business," segregation of industries, advertising, salesmanship and a hundred other concomitants of modernism, have built up an abnormal and avaricious demand for bulk-production along lines where the handicraft should function.
He has been too busy, I think, to hear even a whisper from the field of modernism, though exaggerated rumours of what is taking place in that field must occasionally reach his ear and confirm him in his obscurantism. Perhaps it is all to the good that he should be thus wholly uninterested in the speculations of the trained theologian.
Whether the decree of 1870 is viewed in the light of the Syllabus of Errors of 1864, and again of the Encyclical of 1907, or whether the encyclicals are viewed in the light of the decree, the fact remains that a power has been given to the Curia against what has come to be called Modernism such as Innocent never wielded against the heresies of his day.
He is a conservative modernist because his reason has convinced him of the truth of reasonable modernism, because he has "that intellectual honesty which dreads what Plato calls 'the lie in the soul' even more than the lie on the lips." He is a modernist because he is an intellectual ascetic. When we compare his position with that of Dr.
For instance, these pages contain a sort of recurring protest against the boast of certain writers that they are merely recent. They brag that their philosophy of the universe is the last philosophy or the new philosophy, or the advanced and progressive philosophy. I have said much against a mere modernism.
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