***Traditionalism, Proto-Modernism, Modernism, Neo-Modernism, and Semi-Modernism:*** (Ketch; unfinished; derived from M. Barker and W. Marshner) _Traditionalism_ (i.e. _scholasticism_): Holds to the definitions in theology as found in the Fathers, Medievals, post-Tridentine theologians, and neo-Scholastics. Never removes nor adds anything to dogmatic definitions, explains them outside the natural sense of the words and intention of the authors, nor explains the teachings of the ordinary Magisterium outside of the way the Church has always understood them. Through theological reasoning arrive at truths deduced from those of revelation. - _Adherents_ (20th-century): Manualists; - Dominican School (Garrigou-Lagrange, Toulouse school); - Jesuit school (e.g. Spanish Jesuits of the *Sacrae Theologiae Summa*); - American "school" (Msgr. Fenton). - Pontiffs from Pope St. Pius X to Pope Ven. Pius XII. - Term comes from Pope St. Pius X, _Notre Charge Apostolique_: "the true friends of the people are neither revolutionaries, nor innovators: they are traditionalists." - Though he is using it in the political term, it can be applied to counter-revolutionaries everywhere, including in the area of doctrine. - Not to be confused with the 18th century heresy of the same name. _Proto-modernism_: those foundational theologians and philosophers who provide the foundation for the original modernists in a direct or indirect way. - _Adherents_: Jean Jacques Rousseau, Hegel, etc. - *Possible adherents:* St. John Cardinal Newman. - see: Flanagan, *Newman, Faith and Belief* (attempts to vindicate Newman); Kimball, *Cardinal Newman: Trojan Horse in the Church* (critic of Newman) - Included might be Liberal Catholics of the 19th century. _Modernism:_ one can substitute a new meaning into a dogma long taught by the Church different from the original and long-taught meaning (W. Marshner, *The Nine Lives of Modernism*, Patrick Coffin Show). - Two kinds of modernists: - *Broad:* anyone who holds to the claims of modernism - includes *neo-modernism* and *semi-modernism*. - *Strict*: the recognized original authors condemned by Pope St. Pius X. - _Adherents:_ [[Henri Margival]], [[Alfred Loisy]], [[George Tyrrell]], [[Adolf von Harnack]], etc. *Neo-modernism:* Does not change the substance of modernism. Division in chronology, less in doctrine. Direct descendants, students, inheritors of the original modernists. - _Adherents:_ *Concilium* school, Blondel, Teilhard de Chardin, Schillebeeckx, Kung, etc. _Semi-modernism:_ One can hold to both the new and old meaning of dogmas at the same time and in the same respect. (Ketch). Also called Novel Theology (Negative) or *Communio* school (Positive) (Barker) - Two kinds: - In *doctrine*: - influenced by modernists and neo-modernists. Retain traditional theological definitions, dogmas, etc. with the _addition_ of modernist theses. The result is either the change of the substance of the dogmas, doctrines, outright, or the incoherent affirmation of both traditional and modernist conclusions. - foundation of incoherence: the New Technology and traditional theology have different concepts of *truth.* (Garrigou-Lagrange) - e.g. God and his creation are wholly distinct _and_ his creatures have a natural desire for union with Him in the Beatific Vision; God and his creation are wholly distinct _and_ the Incarnation united God and His creation fundamentally in a "radical" (substantial?) way. - In *practice*: - No dogmas or doctrines are (explicitly) denied or changed, but practice does not follow from the doctrinal position. The practice appears to be as one who holds modernist or semi-modernist doctrines. - ex. condemnation of a theological error, but no disciplinary measures (ex. the removal from teaching positions) are taken. - cf. [[Pius X]], [[Pascendi]]: "Wherefore We may no longer be silent, lest We should seem to fail in Our most sacred duty, and lest the kindness that, in the hope of wiser counsels, We have hitherto shown them, should be attributed to forgetfulness of Our office." - "And where is this new theology going with its new masters which inspire it? Where is it going, if not in the way of skepticism, fantasy and heresy?…Where is the new theology going? It is going back to Modernism" - [[Garrigou-Lagrange]], *Where is the New Theology Leading Us?* - [[Jean Danielou]] himself speaks of a "via media" which "(retains) the best of the research of a George Tyrrell, an Alfred Loisy, and Édouard Le Roy, while rejecting their errors" (Daniélou, “Grandmaison,” in Dictionnaire de spiritualité 6:770–73). - shows there exists within the *nouvelle theologie* an opinion that it is possible to retain "good" elements of Modernism. - "The original Modernists frequently attempted to delude people into imagining that the opposition to their erroneous teachings constituted a sort of theological excess, and that a proper doctrinal balance would be struck only when a sort of halfway house between Modernism and anti-Modernism was reached." Fenton, *The Teaching of the Theological Manuals*, near the end. - *Malloy:* Common fallacy: When someone says "X is not *merely* Y" at the beginning of their argument, they will later conclude that "X is not Y." - e.g. Paluk: "The resurrection is *merely* a historical event," later concludes that "The resurrection is not a historical event (but a *supra-historical* one)." - see *Lamentabili,* 36. "The Resurrection of the Saviour is not properly a fact of the historical order. It is a fact of merely the supernatural order (neither demonstrated nor demonstrable) which the Christian conscience gradually derived from other facts." - _Adherents:_ Nouvelle theologie, *Communio* school, Chenu, Congar, Danielou, Rahner, Balthasar, etc. ## Modernist definition of Faith: (from Garrigou, Where is the New..., p. 295 (Minerd ed.)) - The act of Christian faith is *an adherence of the soul to a general perspective of the universe.* - entails a perception of what is possible and *most probable* but not demonstrable. - The Faith becomes an ensemble of probable opinions. - cf. Traditional definition: a supernatural and infallible adherence to revealed truths on account of the authority of God Who reveals them (*propter auctoritatem Dei revelantis*). ## Principles of Semi-modernism and Modernism: - "A doctrine that is no longer contemporary is no longer true." (See Garrigou, Where is the New..., p. 298 (Minerd ed.)).