eology. He taught that it was a
natural, and therefore legitimate, development of the primitive creed.
But he did not draw the conclusion which the Modernists draw that if
Catholicism is not to lose its power of growth and die, it must
assimilate some of the results of modern thought. This is what they are
attempting to do for it.

Pope Pius X has made every effort to suppress the Modernists. In 1907
(July) he

[200] issued a decree denouncing various results of modern Biblical
criticism which are defended in Loisy's works. The two fundamental
propositions that "the organic constitution of the Church is not
immutable, but that Christian society is subject, like every human
society, to a perpetual evolution," and that "the dogmas which the
Church regards as revealed are not fallen from heaven but are an
interpretation of religious facts at which the human mind laboriously
arrived"--both of which might be deduced from Newman's writings--are
condemned. Three months later the Pope issued a long Encyclical letter,
containing an elaborate study of Modernist opinions, and ordaining
various measures for stamping out the evil. No Modernist would admit
that this document represents his views fairly. Yet some of the remarks
seem very much to the point. Take one of their books: "one page might be
signed by a Catholic; turn over and you think you are reading the work
of a rationalist. In writing history, they make no mention of Christ's
divinity; in the pulpit, they proclaim it loudly."

A plain man may be puzzled by these attempts to retain the letter of old
dogmas emptied of their old meaning, and may think it natural enough
that the head of the Catholic

[201] Church should take a clear and definite stand against the new
learning which, seems fatal to its fundamental doctrines. For many years
past, liberal divines in the Protestant Churches have been doing what
the Modernists are doing. The phrase "Divinity of Christ" is used, but
is interpreted so as not to imply a miraculous birth. The Resurrection
is preached, but is interpreted so as not to imply a miraculous bodily
resurrection. The Bible is said to be an inspired book, but inspiration
is used in a vague sense, much as when one says that Plato was inspired;
and the vagueness of this new idea of inspiration is even put forward as
a merit. Between the extreme views which discard the miraculous
altogether, and the old orthodoxy, there are many gradations of belief.
In the