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Journal articles on the topic 'Roman Catholic modernism'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Stoll, Christian. "The Modernist Interest in Mysticism. Friedrich von Hügel’s Contribution to the Discourse on ‘Religious Experience’ around 1900." Downside Review 139, no. 2 (2021): 105–21. http://dx.doi.org/10.1177/00125806211016792.

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The article analyzes from the case of Friedrich von Hügel what the special interest of Roman Catholic Modernism in mysticism was about. Different from major tendencies in modernist research, it places his work in the framework of the discourse on “religious experience” around 1900. This way it becomes visible that von Hügel’s account of mysticism was shaped to a great extent by scholars from a liberal Protestant background, such as William James, Rudolf Eucken, and Ernst Troeltsch. In engaging these scholars, von Hügel was able to develop his own concept of the “mystical element” of religion f

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Rogalski, Michał. "Michał Rogalski: The Variety of the Polish Catholic Modernism. An Overview of the Reception Process." Journal for the History of Modern Theology / Zeitschrift für Neuere Theologiegeschichte 27, no. 2 (2020): 197–219. http://dx.doi.org/10.1515/znth-2020-0013.

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Abstract This paper describes the process of reception of Catholic Modernism in Poland as well as the Polish contribution to this movement. It shows the Polish antimodernist perspective on modernistic thought. The neglect of Polish modernism was caused by the nationalistic character of the Polish theology and has resulted in absence of historical studies of Polish Catholic Modernism. Based on the results of archival and literature research the paper presents a variety of Polish Catholic Modernists and non-Catholic supporters of the modernist thought. A unique place among Polish modernists belo

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Tacchi, Francesco. "Contributo alla storia del cattolicesimo ‚integrale‘ nella Germania guglielmina." Quellen und Forschungen aus italienischen Archiven und Bibliotheken 100, no. 1 (2020): 446–70. http://dx.doi.org/10.1515/qufiab-2020-0020.

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AbstractDuring the early years of the 20th century, attempts at dialogue with modern culture and practical collaboration with the Protestant majority in the Kaiserreich emerged in German Catholicism in order to overcome the condition of ‚inferiority‘ that characterized the Catholic population. In the context of the anti-modernist repression enacted by the Roman Curia of Pope Pius X, however, the proponents of forms of interdenominational organization, the autonomy of the laity from the ecclesiastical hierarchy, and openness towards secularized modernity more generally attracted the criticism o

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4

Lahutsky, Nadia M. "Wilfrid Ward: Roman Catholic ‘Modernism’ between the Modernists and the Integralists." Downside Review 103, no. 350 (1985): 26–40. http://dx.doi.org/10.1177/001258068510335002.

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Talar, C. J. T. "The ‘Synthesis of All Heresies’: Roman Catholic Modernism." Religion Compass 4, no. 7 (2010): 426–35. http://dx.doi.org/10.1111/j.1749-8171.2010.00227.x.

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6

Doerfler, Maria E. "Forum on Elizabeth A. Clark's The Fathers Refounded: Protestant Liberalism, Roman Catholic Modernism, and the Teaching of Ancient Christianity in Early Twentieth-Century America: Introductory Remarks." Church History 89, no. 2 (2020): 390–91. http://dx.doi.org/10.1017/s0009640720001213.

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The turn of the twentieth century represents an incisive moment in religious thought and theological education. Scholars across Europe and North America were wrestling with the twin influences of Protestant Liberalism and Roman Catholic Modernism, the questions they raised for how to conceive of the origins of Christianity, and how to make them palatable to a rapidly changing world. In her most recent monograph, The Fathers Refounded: Protestant Liberalism, Roman Catholic Modernism, and the Teaching of Ancient Christianity in Early Twentieth-Century America, Elizabeth A. Clark explores these q

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7

Hill, Harvey. "French Politics and Alfred Loisy's Modernism." Church History 67, no. 3 (1998): 521–36. http://dx.doi.org/10.2307/3170944.

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The first decade of the twentieth century was a time of great theological ferment in the Catholic church in France. In order to reconcile Catholic teaching with the latest findings of historical criticism, Alfred Loisy (1857–1940) and other “modernists” proposed sweeping reforms in the Church. From the perspective of Rome, however, these reforms seemed to threaten the very heart of the faith. In Roman eyes, Loisy and his theological allies had adopted the scientific methods of the anticlerical university. Like their secular colleagues but less openly, they then used these methods to subvert th

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Mitchell, Margaret M. "A Plot of Possibilities: Elizabeth Clark's The Fathers Refounded." Church History 89, no. 2 (2020): 404–8. http://dx.doi.org/10.1017/s0009640720001250.

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Elizabeth A. Clark's immensely learned new book, The Fathers Refounded: Protestant Liberalism, Roman Catholic Modernism, and the Teaching of Ancient Christianity in Early Twentieth-Century America, which follows directly on her examination of the nineteenth century in Founding the Fathers: Early Church History and Protestant Professors in Nineteenth-Century America, is a joy to read and from which to learn about the histories of our discipline, the history of Christianity. Chiefly, the book documents, through in-depth study of three fascinating figures, the severance of the field of “church hi

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9

Talar, C. J. T. "“The Synthesis of All Heresies”—100 Years On." Theological Studies 68, no. 3 (2007): 491–514. http://dx.doi.org/10.1177/004056390706800301.

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The condemnation of Roman Catholic Modernism in 1907 was a traumatic event—in the dual sense that it reflected the traumatic impact of intellectual and political modernity on the Church, and in that it induced a climate of repressive reaction that affected Catholic scholarship for decades thereafter. The issues raised by the Modernists form an integral part of the trajectory of 20th-century theology.

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10

Leonard, Ellen M. "Friedrich Von Hügel's Spirituality of Empowerment." Horizons 21, no. 2 (1994): 270–87. http://dx.doi.org/10.1017/s0360966900028516.

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AbstractAs a Catholic lay person Friedrich von Hügel developed a spirituality which sought to integrate scholarship, including the critical study of religion, with a full religious life, one which holds the institutional, the intellectual, and the mystical elements in a creative tension. He did this during and after the period known as “Roman Catholic Modernism,” a difficult time in the history of the Roman Catholic Church as it responded to perceived threats with severe restrictions. This essay explores how von Hiigel's spirituality was one of empowerment by considering him as advocate and ne

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11

( Bulyko), Hiermonk Ioann. "The Aggiornamento Phenomenon and the Second Vatican Council." Vestnik of Northern (Arctic) Federal University. Series Humanitarian and Social Sciences, no. 5 (October 10, 2020): 98–105. http://dx.doi.org/10.37482/2227-6564-v053.

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The Second Vatican Council was a unique event in the history of the Roman Catholic Church. Initiated by Pope John XXIII, it was intended to make the Roman Catholic Church more open to the contemporary society and bring it closer to the people. The principal aim of the council was the so called aggiornamento (updating). The phenomenon of updating the ecclesiastical life consisted in the following: on the one hand, modernization of the life of the Church and closer relations with the secular world; on the other hand, preserving all the traditions upon which the ecclesiastical life was founded. H

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12

Appleby, R. Scott. "Modernism as the Final Phase of Americanism: William L. Sullivan, American Catholic Apologist, 1899–1910." Harvard Theological Review 81, no. 2 (1988): 171–92. http://dx.doi.org/10.1017/s0017816000010038.

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The figure of William L. Sullivan, the Paulist missionary and teacher who renounced Roman Catholicism in 1910 and migrated eventually to Unitarianism, poses a continuing challenge for historians of American religion. How is one to interpret his spiritual pilgrimage? Is Sullivan best understood as a reformer whose abhorrence of the perduring Vaticanism and Romanism in Catholic ecclesiology impelled him towards liberal Protestantism? Was he primarily, as he put it in his unfinished autobiography, “a moral personality under orders,” ultimately restless with every institutional expression of the “

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Oliphant, Elayne. "Christ in the Banlieues." Exchange 48, no. 3 (2019): 236–50. http://dx.doi.org/10.1163/1572543x-12341528.

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Abstract In this essay, I analyze the efforts of a French Roman Catholic organization committed to reproducing the ubiquity of Roman Catholic built space in the landscapes of Paris and its suburbs. Over its nearly 100-year-existence, the “Cardinal’s Construction Site” has variously advertised its efforts as those necessary to combat communism, modernism, and secular apathy. I argue that its labors demonstrate how two concepts central to the anthropological study of Roman Catholicism exist in powerful tension. While Roman Catholicism has the capacity to recede into the background—in part throug

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14

Schultenover, David G. "(Re)reading, Reception, and Rhetoric: Approaches to Roman Catholic Modernism by C.J.T. Talar." Catholic Historical Review 85, no. 4 (1999): 647–49. http://dx.doi.org/10.1353/cat.1999.0150.

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15

Lease, Gary. "Denunciation as a Tool of Ecclesiastical Control: The Case of Roman Catholic Modernism." Journal of Modern History 68, no. 4 (1996): 819–30. http://dx.doi.org/10.1086/245395.

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16

Clark, Elizabeth A. "Liberals, Modernists, and Others: A Response." Church History 89, no. 2 (2020): 409–12. http://dx.doi.org/10.1017/s0009640720001262.

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My thanks to Maria Doerfler for organizing a session at the January 2020 meeting of the American Society of Church History on my book The Fathers Refounded: Protestant Liberalism, Roman Catholic Modernism, and the Teaching of Ancient Christianity in Early Twentieth-Century America, to the editors of Church History for suggesting that the (revised) papers from the session could find a home in print, and, especially, to the panelists for their insightful comments.

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17

Davenport, Nancy. "Modernism and Mysticism in Germany: Wilhelm Worringer and Pater Desiderius Lenz." Religion and the Arts 14, no. 1-2 (2010): 78–138. http://dx.doi.org/10.1163/107992610x12596486893617.

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AbstractThe text seeks to integrate the late nineteenth and early twentieth-century art of the traditional Benedictine community of Beuron in southwestern Germany with early twentieth-century Modernist aesthetics, particularly as the latter are expressed in Abstraction and Empathy, a Contribution to the Psychology of Style by the German Art Historian Wilhelm Worringer. The influences on Beuron art—the German Kulturkampf that set Protestants and Catholics in northern and southern Germany in opposition and placed the few remaining monastic communities in limbo, the Beuron artist monks’ inspirati

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18

Proctor, Robert. "Churches for a Changing Liturgy: Gillespie, Kidd & Coia and the Second Vatican Council." Architectural History 48 (2005): 291–322. http://dx.doi.org/10.1017/s0066622x00003816.

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The relationship of Modernism in architecture with the symbolic needs of church- building was fraught with the dangers of betrayal: whether the architect indulged in personal spiritual expression, or used traditional forms, he could be accused of stylistic excess; if he applied a reductive functionalism, the result could be faulted as failing the brief. After the Second World War, expression and tradition were gradually admitted into Modernism to expand and enrich its vocabulary, and the limits of functionalism were reassessed. Churches were a field in which architects of the Modern Movement c

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19

Campbell, Debra. "The Rise of the Lay Catholic Evangelist in England and America." Harvard Theological Review 79, no. 4 (1986): 413–37. http://dx.doi.org/10.1017/s0017816000020186.

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In December 1916 David Goldstein, Catholic convert and former Jewish socialist cigarmaker, approached Boston's Cardinal William Henry O'Connell with a novel plan. Goldstein wanted to deliver lectures on Catholicism from a custom-built Model-T Ford on Boston Common. A little over a year later, across the Atlantic, Vernon Redwood, a transplanted tenor from New Zealand, asked Francis Cardinal Bourne of Westminster for permission to speak on behalf of the church in Hyde Park. Both Goldstein and Redwood received episcopal approval and Boston's Catholic Truth Guild and London's Catholic Evidence Gui

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20

Mislin, David. "The Fathers Refounded: Protestant Liberalism, Roman Catholic Modernism, and the Teaching of Ancient Christianity in Early Twentieth-Century America." Journal of American History 107, no. 2 (2020): 498–99. http://dx.doi.org/10.1093/jahist/jaaa244.

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21

Sullivan, John. "The Reception of Pragmatism in France & the Rise of Roman Catholic Modernism, 1890 - 1914. Edited by David Schultenover." Heythrop Journal 52, no. 1 (2010): 156–57. http://dx.doi.org/10.1111/j.1468-2265.2010.00624_41.x.

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22

Marschall, John P. "Catholicism Contending with Modernity: Roman Catholic Modernism and Anti-Modernism in Historical Context. Edited by Darrell Jodock. Cambridge: Cambridge University Press, 2000. xiv + 345 pp. $69.95 cloth." Church History 71, no. 1 (2002): 207–8. http://dx.doi.org/10.1017/s0009640700095500.

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23

Jodock, Darrell. "The Reception of Pragmatism in France and the Rise of Roman Catholic Modernism, 1890-1914 - Edited by David G. Schultenover, SJ." Religious Studies Review 37, no. 2 (2011): 142. http://dx.doi.org/10.1111/j.1748-0922.2011.01515_7.x.

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24

Gilley, Sheridan. "Catholicism contending with modernity. Roman Catholic modernism and anti-modernism in historical context. Edited by Darrell Jodock. Pp. xiv+345. Cambridge: Cambridge University Press, 2000. £40 0 521 77071 8." Journal of Ecclesiastical History 53, no. 1 (2002): 108–93. http://dx.doi.org/10.1017/s0022046902242578.

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25

Hollinger, David A. "Elizabeth A. Clark, The Fathers Refounded: Protestant Liberalism, Roman Catholic Modernism, and the Teaching of Ancient Christianity in Early Twentieth-Century America." Augustinian Studies 51, no. 1 (2020): 120–23. http://dx.doi.org/10.5840/augstudies20205116.

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26

Moody, Ivan. "The compass revisited: Rewriting histories of music in the south." Muzikologija, no. 25 (2018): 199–206. http://dx.doi.org/10.2298/muz1825199m.

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The history of music in the countries of Southern Europe has, in general, been examined either from the West or from the East. This has had to do with traditional and univestigated assumptions of divisions on religious and linguistic grounds, amongst others, and a lack of familiarity with the relevant literatures which it self derives in large part from a lack of familarity with the relevant languages. Thus, there has been very little comparison of aesthetics in the context of emerging or newly-established nations, and the vital and simultaneous investigation of modernism in those countries, t

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27

Kotrosits, Maia. "The Fathers Refounded: Protestant Liberalism, Roman Catholic Modernism, and the Teaching of Ancient Christianity in Early Twentieth-Century America by Elizabeth A. Clark." Journal of Late Antiquity 13, no. 2 (2020): 458–60. http://dx.doi.org/10.1353/jla.2020.0030.

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28

Lee, Michael J. "The Fathers Refounded: Protestant Liberalism, Roman Catholic Modernism, and the Teaching of Ancient Christianity in Early Twentieth-Century America by Elizabeth A. Clark." American Catholic Studies 131, no. 1 (2020): 94–96. http://dx.doi.org/10.1353/acs.2020.0006.

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29

Gillman, Florence Morgan. "Review: The Fathers Refounded: Protestant Liberalism, Roman Catholic Modernism, and the Teaching of Ancient Christianity in Early Twentieth-Century America, by Elizabeth A. Clark." Studies in Late Antiquity 5, no. 2 (2021): 267–70. http://dx.doi.org/10.1525/sla.2021.5.2.267.

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30

SIMONOV, V. V. "Socio-economic Issues in the Theory and Practice of Institutional Christianity." Outlines of global transformations: politics, economics, law 11, no. 4 (2018): 83–103. http://dx.doi.org/10.23932/2542-0240-2018-11-4-83-103.

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The article outlines the problem of the current crisis of institutional Christianity, which is developing against the backdrop of a systemic crisis of the world economy. In this context, the problems of reducing the mass Christian religiosity of the modern “developed” society, the marginalization of the Christian consciousness, as well as the attempts of the institutional Churches to offer an answer to the current socio-economic issues of the present are considered. The basis for the development of socio-economic teaching of the Roman-catholic theology is provided by a long historical traditio

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31

Pasquier, Michael. "The Reception of Pragmatism in France and the Rise of Roman Catholic Modernism, 1890–1914. Edited by David G. Schultenover S.J. Washington, D.C.: Catholic University of America Press, 2009. xi + 247 pp. $69.95 cloth." Church History 79, no. 4 (2010): 960–62. http://dx.doi.org/10.1017/s0009640710001423.

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Dolin, V. A. "Religious and Philosophical Concept of Semyon Frank in the Context of Western Christian Theology." Concept: philosophy, religion, culture 5, no. 1 (2021): 34–43. http://dx.doi.org/10.24833/2541-8831-2021-1-17-34-43.

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The article examines the theological concepts of Semyon Frank that derive from the system of Nicholas of Cusa’s Neoplatonism. The ideas of Frank are problematic in origin, as they are attributed to different religious traditions. The paper disputes the compliance of the Frank’s Cusa-like Neoplatonism with the provisions of Catholic theology. The methodological foundation underlying the research is based on method of content reconstruction and historical and comparative method. With the view to scrutinizing the ideas of theologians, the content of Frank’s concept was reconstructed. It presents

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33

Kegley, Jacquelyn. "David G. Schultenover, ed. The Reception of Pragmatism in France and the Rise of Roman Catholic Modernism, 1890-1914. Washington, D.C., Catholic University of America Press, 2009. Pp. xi + 248. Cloth ISBN: 0-8132-1572-3." Contemporary Pragmatism 7, no. 1 (2010): 191–95. http://dx.doi.org/10.1163/18758185-90000162.

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34

Praet, Danny, and Annelies Lannoy. "Alfred Loisy’s Comparative Method in Les mystères païens et le mystère chrétien." Numen 64, no. 1 (2017): 64–96. http://dx.doi.org/10.1163/15685276-12341450.

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While the work of the “father of Roman Catholic Modernism” prior to his excommunication in 1908 has been extensively studied, Alfred Loisy’s later career as professor of Histoire des Religions at the Collège de France has received less attention. This article examines his original contribution to comparative methodology for the interrelation between early Christianity and the pagan mystery cults. Loisy’s explicit aim was to integrate the historical, sociological, psychological, and anthropological approaches of his time into an original and all-encompassing methodological framework. Our articl

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35

Rafferty, Oliver P. "The reception of pragmatism in France and the rise of Roman Catholic Modernism, 1890–1914. Edited by David G. Schultenover. Pp. xiii+249. Washington, DC: The Catholic University of America Press, 2009. $65.50. 978 0 8132 1572 3." Journal of Ecclesiastical History 62, no. 3 (2011): 648–49. http://dx.doi.org/10.1017/s0022046911000662.

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36

Sokolovsky, Oleh. "CHRISTOLOGICAL IDEAS IN LIBERAL-PROTESTANT THEOLOGY." Sophia. Human and Religious Studies Bulletin 13, no. 1 (2019): 50–54. http://dx.doi.org/10.17721/sophia.2019.13.12.

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The article deals with the Christological problems of liberal theology, which is determined by the idea of unity of the divine and human origin; recognition of religion as a constituent part of culture; granting the prerogative of the historical method in theology over dogmatic. It was established that in recent times, representatives of the liberal Protestant school of exegesis modernized Christology, paying due attention to the terminology apparatus and the presentation of the New Testament plots on an easy to perceive language. A characteristic feature of modern Christology was the reproduc

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37

Fahey, Michael. "Shifts in Roman Catholic, Orthodox, Anglican and Protestant Ecclesiology from 1965 to 2006." Ecclesiology 4, no. 2 (2008): 134–47. http://dx.doi.org/10.1163/174413608x308582.

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AbstractDrawing upon his thirty years experience of teaching ecclesiology, the author tries to identify some developments and paradigm shifts he recognizes as having influenced theological reflection on the Church in Roman Catholic, Orthodox, Anglican, and Protestant contexts. He contrasts the present-day situation of Catholics to the isolationist doldrums that characterized the post-Modernist and pre-Vatican II eras. The impact of the Faith and Order Commission of the World Council of Churches was already notable when Catholics belatedly began to participate in ecumenical dialogue. Various ad

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38

Williams, Daniel K. "The Fathers Refounded: Protestant Liberalism, Roman Catholic Modernism, and the Teaching of Ancient Christianity in Early Twentieth-Century America. By Elizabeth A. Clark. Philadelphia: University of Pennsylvania Press, 2019. viii + 440 pp. $79.95 cloth." Church History 88, no. 4 (2019): 1070–72. http://dx.doi.org/10.1017/s0009640719002671.

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39

Premawardhana, Devaka. "Reconversion and Retrieval: Nonlinear Change in African Catholic Practice." Religions 11, no. 7 (2020): 353. http://dx.doi.org/10.3390/rel11070353.

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Against models of conversion that presume a trajectory or a progression from one religion to another, this article proposes a less linear, more complex, and ultimately more empirical understanding of religious change in Africa. It does so by foregrounding the particularities of Roman Catholicism—its privileging of materiality and practice, and of community and tradition. In the course of so doing, this article explores the overlaps between modernist thinking, Protestant ideals, and teleological trajectories; the factors behind reconversion and religious oscillation in sub-Saharan African conte

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40

Quinn, J. F. "Divided Friends: Portraits of the Roman Catholic Modernist Crisis in the United States." Journal of American History 101, no. 3 (2014): 968. http://dx.doi.org/10.1093/jahist/jau645.

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Ward, Jean. "David Jones’ In Parenthesis as an Intercultural Space." Tekstualia 4, no. 51 (2017): 63–74. http://dx.doi.org/10.5604/01.3001.0013.3556.

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In the epic poetic work In Parenthesis, published just before the outbreak of World War II, the forgotten British modernist David Jones, better known as a visual artist, presented a semi-fi ctional account of his experiences as a rank-and-fi le soldier in the London- Welsh Battalion of the British army during World War I. The author, like one of the heroes of his work, was at the front from December 1915 to July 2016, when he was wounded on the fi rst day of the long offensive on the Somme. By origin Jones was half- -Londoner and half-Welsh – and both of these „halves”, which were refl ected i

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42

McGuigan, John. "To Go and Sin Once More: Confession and Joyce's ‘Nausicaa’ Episode." Modernist Cultures 10, no. 2 (2015): 201–26. http://dx.doi.org/10.3366/mod.2015.0109.

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While critics note the saturation of Gerty MacDowell's mind with British commercial culture in the ‘Nausicaa’ episode of James Joyce's Ulysses, less well noted is the language and logic of Ireland's other master, Rome. In addition to the Marian images of piety and purity Gerty would have learned through religious societies like the Children of Mary, one finds elements of the Roman Catholic Sacrament of Reconciliation. Joyce's rejection of the Catholic Church being common knowledge, it is surprising to find that the language and logic of confession which pervades much of Gerty's narrative and t

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Szkoła, Michał. "Silesian Theological Seminary and Częstochowa Theological Seminary in Krakow— the Heritage of the Interwar Period. A Study of the History of Organization Management." Perspektywy Kultury 27, no. 4 (2020): 91–106. http://dx.doi.org/10.35765/pk.2019.2704.07.

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After Poland regained its independence in 1918, the Polish Roman Catholic Church needed to be reunited, so that thoroughly educated priests could be deployed to work in the newly established dioceses. The system of teaching had to be reorganized and this issue was finally regulated by the 1925 Concordat which guaranteed the possibility of creating a seminary in each diocese. A special situation took place in Krakow, where in the 1920s, in addition to the existing diocesan seminary, the Częstochowa Seminary and the Silesian Seminary were located. The article outlines the circumstances in whi

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Connolly, Michael J. "Divided Friends: Portraits of the Roman Catholic Modernist Crisis in the United States by William L. Portier." Catholic Historical Review 101, no. 3 (2015): 684. http://dx.doi.org/10.1353/cat.2015.0183.

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Talar, C. J. T., Harvey Hill, and Kevin E. Schmiesing. "Divided Friends: Portraits of the Roman Catholic Modernist Crisis in the United States by William L. Portier." U.S. Catholic Historian 31, no. 4 (2013): 107–17. http://dx.doi.org/10.1353/cht.2013.0021.

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46

Jodock, Darrell. "Divided Friends: Portraits of the Roman Catholic Modernist Crisis in the United States by William L. Portier." American Catholic Studies 126, no. 2 (2015): 100–102. http://dx.doi.org/10.1353/acs.2015.0028.

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47

Sidenvall, Erik. "Dealing With Development: The Protestant Reviews of John Henry Newman’s An Essay on the Development of Christian Doctrine, 1845–7." Studies in Church History 38 (2004): 357–64. http://dx.doi.org/10.1017/s0424208400015928.

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The greatness of John Henry Newman’s Essay on the Development of Christian Doctrine has been acknowledged many times since it was first published in 1845. Its international repute was secured by the beginning of the twentieth century; for example, the future Archbishop of Uppsala, Nathan Söderblom, writing on the modernist movement, described it and its author in 1910 as ‘the most significant theological work, written by England’s foremost theologian, and together with Leo XIII, the most important man in the Roman Catholic Church during the last century’. This estimation is confirmed by the im

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Curran, Ian. "Theology, Evolution, and the Figural Imagination: Teilhard de Chardin and His Theological Critics." Irish Theological Quarterly 84, no. 3 (2019): 287–304. http://dx.doi.org/10.1177/0021140019849385.

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Teilhard de Chardin has been criticized by both Roman Catholic (Etienne Gilson, Jacques Maritain, and Dietrich von Hildebrand) and Protestant (David Lane and Jurgen Moltmann) theologians for allegedly promulgating a heterodox, modernist version of Gnosticism that substitutes a naturalistic account of evolution for the supernatural Christian story of redemption in Christ, departs from scriptural and classical theological norms, gives primacy to scientific over theological reasoning, and articulates a vision of pure immanence. Teilhard’s theological integration of salvation and evolution in The

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Schultenover, David G. "Divided Friends: Portraits of the Roman Catholic Modernist Crisis in the United States, written by William L. Portier." Journal of Jesuit Studies 2, no. 2 (2015): 349–51. http://dx.doi.org/10.1163/22141332-00202007-17.

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Talar, C. J. T. "Book Review: Divided Friends: Portraits of the Roman Catholic Modernist Crisis in the United States. By William L. Portier." Theological Studies 75, no. 2 (2014): 455–56. http://dx.doi.org/10.1177/0040563914528089f.

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