近代主義の各種形態
・聖書の合理主義的解釈
・世俗主義
・啓蒙主義
・近代哲学
・教会の伝統と矛盾する神学
・教会の教えは特定の状況に限定するもの
教義の進化
・教義は表現としても実体としても変化する
・一般的異端は自分が正しく他は間違っていると主張し、離教は必然となるが、近代主義は新旧共に正しいとするので教会に居座れる
・近代主義なら過去の教義との矛盾は気にせずカトリック倫理を現代版にアップデート可能となる
・科学的根拠がない宗教を社会が優遇する必要はない
Forms of modernism
Modernism in the Catholic Church was the subject of the encyclical Pascendi dominici gregis of Pope St. Pius X.[2]Modernism may be described under the following broad headings:
- A rationalistic approach to the Bible. The rationalism that was characteristic of the Enlightenment took a protomaterialistic view of miracles and of the historicity of biblical narratives. This approach sought to interpret the Bible by focusing on the text itself as a prelude to considering what the Church Fathers had traditionally taught about it. This method was readily accepted by Protestants and Anglicans. It was the natural consequence of Martin Luther’s sola scriptura doctrine,[citation needed] which asserts that Scripture is the highest authority, and that it can be relied on alone in all things pertaining to salvation and the Christian life.[citation needed]
- Secularism and other Enlightenment ideals. The ideal of secularism can be briefly stated as follows: the best course of action in politics and other civic fields is that which flows from a common understanding of the Good by various groups and religions. By implication, Church and State should be separated and the laws of the latter, for example that forbidding murder, should cover only the common ground of thought systems held by various religious groups. From the secularists’ point of view it was possible to distinguish between political ideas and structures that were religious and those that were not, but Catholic theologians in the mainstream argued, following St. Thomas Aquinas, that such a distinction was not possible: All aspects of society were to be organized with the final goal of Heaven in mind. However, the humanist model which had been in the forefront of intellectual thought since the Renaissance and the scientific revolution was directly opposed to the Thomist view.[citation needed]
- Modern philosophical systems. Philosophers such as Kant and Bergson inspired the mainstream of modernist thought. One of the latter’s main currents attempted to synthesize the vocabularies, epistemologies, metaphysics and other features of certain modern systems of philosophy with Catholicism in much the same way as the Scholastic order had earlier attempted to synthesize Platonic and Aristotelian philosophy with the Church's teaching.[citation needed]
- Theological rebellion in contradistinction or opposition to the Church's official policies.
As more naturalistic and scientific studies of history appeared, a way of thinking called historicism arose which suggested that ideas are conditioned by the age in which they are expressed; thus modernists generally believed that most dogma or teachings of the Church were novelties which arose because of specific circumstances obtaining at given points in its history.[citation needed] At the same time rationalism and literary criticism reduced the possible role of the miraculous, so that the philosophical systems in vogue at the time taught among other things that the existence of God could never be known (see Agnosticism).[citation needed]Theology, formerly “queen of the sciences”, was dethroned,[4][full citation needed] and it was argued that religion must primarily be caused by, and thus be centered on, the feelings of believers. This argument bolsters the impact of secularism by weakening any position supporting the favouring of one religion over another in a given state, on the principle that if no scientific and reasonable assumption of its truth can be made, society should not be so organised as to privilege any particular religion.[citation needed]
Evolution of dogma
The final overall teaching of modernism is that dogmata (the teachings of the Church, which its members are required to believe) can evolve over time – not only in their expression but also in their substance – rather than remaining the same in substance for all time.[citation needed] This postulate was what made modernism unique in the history of heresies in the Church. Previously, a heretic (someone who believed and taught something different from what the rest of the church believed) would either claim that he was right and the rest of the Church was wrong because he had received a new revelation from God, or that he had understood the true teaching of God which had previously been understood but was later lost.[citation needed] Both of these scenarios almost inevitably led to an organisational separation from the Church (schism) or the offender’s being ejected from it (excommunication).[citation needed] Using the new idea that doctrines evolve, it was possible for the modernist to believe that both the old teachings of the Church and his new, seemingly contradictory teachings were correct — each group had its time and place.[5] This system allows almost any type of new belief which the modernist in question might wish to introduce, and for this reason modernism was labelled by Pope Pius X as "the synthesis of all heresies".[5]
The "evolution of dogma" theory (see Development of doctrine), much in the manner of Luther’s theory of salvation sola fide ('by faith alone') allows for a constant updating of standards of morality.[citation needed] The phrase sola fide derives from Pange Lingua Gloriosi Corporis Mysterium, a Eucharistic hymn by St. Thomas Aquinas: et si sensus deficit, | ad firmandum cor sincerum | sola fides sufficit.[citation needed] Since majority moral standards shifted heavily during the 20th century, Catholics not accepting the theory were placed in the position of having to abstain from receiving Communion if they wished to engage in some of the actions of some of their fellow-religionists.[citation needed] As for the others, the theory that dogma can change enabled them, as they saw it, to “update” Catholic morality while not being concerned with possible contradictions.[citation needed]
https://en.wikipedia.org/wiki/Modernism_in_the_Catholic_Church