Originally published in 1934, this book examines the Modernist movement in Roman Catholicism from its beginnings around 1890 until its conclusion around 1910. Vidler examines the pre-Modernist condition of Catholicism in France, Germany, Italy and England and the outcome of the modernist movement both within and outside of the Catholic Church. This book will be of value to anyone with an interest in this tumultuous time in the development of Catholic theology.
In this provocative work of religious studies, Alec R. Vidler explores the intricate history of the Modernist movement within the Roman Catholic Church, and its complex relationship to issues of authority, interpretation, and tradition. A must-read for scholars of religious history and philosophy, The Modernist Movement in the Roman Church is a tour de force of intellectual inquiry. This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.
Between 1890 and 1910 the Roman Catholic Church underwent a severe moral and intellectual crisis. A group of progressive Catholic scholars, later dubbed the 'modernists', challenged the authority of official Catholic teaching in many areas, basing their ideas on contemporary movements generally. The official reaction was at first discouraging and then openly hostile - most of the modernists were forced to leave the Church and their writings were placed in the Index. As one might expect, the accounts of the crisis by those who were closely involved in it are generally strongly partisan; moreover, its effects are still evident in present disputes in the Church but in 1972 the time came for an objective historical assessment of the major figures of the crisis as a means for understanding the movement as a whole. In this authoritative study Dr Barmann reconstructs in detail von Hugel's involvement in the modernist movement, particularly in England and rejects the received explanations of his survival in the Church.
This book illustrates how George Tyrrell‘s theological challenge to those who would take the church out of history was never effectively refuted, either at the time or since, and that the issues Tyrrell raised are still relevant and alive in the church today. In highlighting Tyrrell‘s liberation of theology from dogmatism, the current work describes why he was vilified by the Roman hierarchy, expelled from the Jesuits, and eventually excommunicated. Tyrrell‘s Ignatian-inspired, hope-filled theology should not be forgotten, not least because it sheds further light on another courageous and prophetic Jesuit, Pope Francis. In revisiting Tyrrell‘s Ignatian theology, this book celebrates the promise that Vatican II presents to the future church, namely, a universal call to holiness as embraced by Pope Francis.
Liberalism and Orthodoxy can only be succesfull as strategies for coping with change in society when they will be able to outline a recognisable and authentic framework for religiously informed pratcises and ethics.
The modernist period witnessed attempts to explain religious experience in non-religious terms. Such novelists as Henry James, Marcel Proust, James Joyce, Virginia Woolf and Franz Kafka found methods to describe through fiction the sorts of experiences that had traditionally been the domain of religious mystics and believers. In Religious Experience and the Modernist Novel, Pericles Lewis considers the development of modernism in the novel in relation to changing attitudes to religion. Through comparisons of major novelists with sociologists and psychologists from the same period, Lewis identifies the unique ways that literature addressed the changing spiritual situation of the early twentieth century. He challenges accounts that assume secularisation as the main narrative for understanding twentieth-century literature. Lewis explores the experiments that modernists undertook in order to invoke the sacred without directly naming it, resulting in a compelling study for readers of twentieth-century modernist literature.
Eliot is called upon to become the completely public man. He gives talks, lectures, readings and broadcasts, and even school prize-day addresses. As editor and publisher, his work is unrelenting, commissioning works ranging from Michael Roberts's The Modern Mind to Elizabeth Bowen's anthology The Faber Book of Modern Stories. Other letters reveal Eliot's delight in close friends such as John Hayward, Virginia Woolf and Polly Tandy, and his colleagues Geoffrey Faber and Frank Morley, as well as his growing troupe of godchildren - to whom he despatches many of the verses that will ultimately be gathered up in Old Possum's Book of Practical Cats (1939). The volume covers his separation from first wife Vivien, and tells the full story of the decision taken by her brother, following the best available medical advice, to commit her to an asylum - after she had been found wandering in the streets of London. All the while these numerous strands of correspondence are being played out, Eliot struggles to find the time to compose his second play, The Family Reunion (1939), which is finally completed in 1938.
Miracles and Sacrilege is the story of the epochal conflict between censorship and freedom in film, recounted through an in-depth analysis of the U.S. Supreme Court’s decision striking down a government ban on Roberto Rossellini’s film The Miracle (1950). In this extraordinary case, the Court ultimately chose to abandon its own longstanding determination that film comprised a mere ‘business’ unworthy of free-speech rights, declaring for the first time that the First Amendment barred government from banning any film as ‘sacreligious.’ Using legal briefs, affidavits, and other court records, as well as letters, memoranda, and other archival materials to elucidate what was at issue in the case, William Bruce Johnson also analyzes the social, cultural, and religious elements that form the background of this complex and hard-fought controversy, focusing particularly on the fundamental role played by the Catholic Church in the history of film censorship. Tracing the development of the Church in the United States, Johnson discusses the reasons it found The Miracle sacrilegious and how it attained the power to persuade civil authorities to ban it. The Court’s decision was not only a milestone in the law of church-state relations, but it paved the way for a succession of later decisions which gradually established a firm legal basis for freedom of expression in the arts.
