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Updated: September 12, 2025
Do not the Modernists see that the question at issue is not so much that of the immortal life of Christ, reduced, perhaps, to a life in the collective Christian consciousness, as that of a guarantee of our own personal resurrection of body as well as soul?
When the great Italian sculptors lived and worked ah! one may say with the Scriptures, 'There were giants in those days. Giants veritable ones; and we modernists are the pigmies. We can only see Art now through the eyes of others who came before us. We cannot create anything new. We look at painting through Raphael; sculpture through Angelo; poetry through Shakespeare; philosophy through Plato.
This denial of the supernatural as a factor in the physical world seems to us alone sufficient to make the position of the Modernists in the Roman Church untenable. That form of Christianity stands or falls with belief in miracles. It has always sought to bring the divine into human life by intercalating acts of God among facts of nature.
Tyrrell is the only Englishman whose name has come prominently forward. It will be convenient to consider the position of the Modernists under three heads: their attitude towards New Testament criticism, especially in relation to the life of Christ; their philosophy; and their position in the Roman Catholic Church.
One of the gravest objections to the doctrine of the modernists is that it ignores sin in the sense in which the Bible describes sin. Modernists ignore the cause of sin, the effects of sin, and the remedy for sin. They worship the intellect and overlook the heart, 'out of which are the issues of life. No evangelical church has ever endorsed a single doctrine of the modernists.
All the world over there is this stirring in the dry bones of the old beliefs. There is scarcely a religion that has not its Bahaism, its Modernists, its Brahmo Somaj, its "religion without theology," its attempts to escape from old forms and hampering associations to that living and world-wide spiritual reality upon which the human mind almost instinctively insists. . . .
And on what principles are such liberties taken with our authorities? What is the criterion by which it is decided that Christ said, 'I am a king, but not 'My kingdom is not of this world'? Why must the resurrection have been only a subjective hallucination in the minds of the disciples? To these questions there is a plain answer. The non-intervention of God in history is an axiom with the Modernists. 'L'historien, says M. Loisy, 'n'a pas
It is thus on a very elastic theory of development that the Modernists rely.
"Blessed are they who, revering the old masters, seek out the newer ones and do not begrudge them a hearing or two. "Blessed are they who work in obscurity, nor sound the trumpet, for Art has ever been for the few, and shuns the vulgar blare of ignorance. "Blessed are they whom men revile as futurists and modernists, for Art can evolve only through the medium of iconoclastic spirits.
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