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Updated: June 9, 2025
What was the gain to intellectual freedom of abolishing transubstantiation, image worship, indulgences, ecclesiastical infallibility; if consubstantiation, real-unreal presence mystifications, the bibliolatry, the "inner-light" pretensions, and the demonology, which are fruits of the same supernaturalistic tree, remained in enjoyment of the spiritual and temporal support of a new infallibility?
The contention that the progress of knowledge has left the traditional beliefs and cultus of Catholics untouched is untenable. It is not too much to say that the whole edifice of supernaturalistic dualism under which Catholic piety has sheltered itself for fifteen hundred years has fallen in ruins to the ground.
But when he, evidently still dependent on the old rationalistic supernaturalistic conception of miracle and providence, claims to find that as the result of modern knowledge of the world and nature a special providence is no longer conceivable, and no other hearing of prayer is possible than a subjective psychological one; that the processes in the world, in their entire final causal connection of causes and effects, nowhere leave a place for the freely acting hand of a divine Lord of the world, and that even a moral order of the world can only prove itself so far as guilt and punishment stand in a natural causal connection with one another: then his religiousness makes concessions to the modern view of the world which it is not at all obliged to make or justified in making, and forces upon religion a reform against the necessity and usefulness of which not only religious feeling and need, but also deeper and more consequent reflection on God and the world, just as strongly strives.
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