Neo-modernism

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In a denominational context, the catchphrase neo-modernism denotes the theological effort to take up some aspects of so-called modernism as useful approaches for reforming theology and the church . Mostly, however, the term is used with critical intent to show the proximity of these efforts to modernism, which was condemned by the papal side in 1907 (all successors confirmed this condemnation). The opinion that today a neo-modernism dominates Catholicism in the European milieu is directed in particular to three areas of conflict, "pre-conciliar", in the most recent council and "post-conciliar". Just as the emergence of modernism around 1900 was dependent on the scientific worldview of the time, the future of similar conceptions is not unaffected by the state of knowledge of science .

Nouvelle Théologie

Conservative Catholic theologians see a continuity from modernism, which Pope Pius X fought in 1907-1909, to the so-called "School of Lyon" and Nouvelle Théologie , the focus of which is the Jesuit and council theologian Henri de Lubac and the Dominican Yves M.- J. Congar , both of whom were later appointed cardinals by Pope John Paul II . Pope Pius XII already warned against some views of this newer direction, in particular against a hasty takeover of modern philosophical positions . in his encyclical Humani generis (1950). Pope Paul VI too . granted Thomism , instead of modern philosophy, a special position in the formation of priests as a ratio recta (cf. Apostolic Letter Summi Dei Verbum of November 4, 1963), but not a unique position.

According to their own opinion, the authors of the new theology did not turn against St. Thomas Aquinas and his work, which was ultimately Pope Leo XIII. again strongly promoted (so-called neo-scholasticism ), but probably against a school theology that was perceived as too narrow and which appealed to neo-scholasticism. The existential reinterpretation of the depositum fidei by some modern theologians is, incidentally, sometimes also perceived by atheists ( e.g. Paolo Flores d'Arcais ) as an escape from the question of truth .

In the further expansion of the new approaches (especially against the papal creed of the people of God of 1968), however, an anthropocentric simplification of Catholic teaching became popular. B. found its expression in the so-called Dutch catechism of 1966 (German 1968). On the other hand, a special cardinals commission intervened, but their efforts could no longer hold back the new teaching . Today, at least in Europe, this has been incorporated into a number of religious educational materials. However, German sympathizers of moderate “neo-modernism” such as Werner Löser SJ, Peter Hünermann or Peter Neuner consider the historical-scientific relativization of dogma , especially from an ecumenical point of view, to be inevitable.

Council theology

From the point of view of some critics of these new approaches, even the expansion of pre-conciliar theology to include older theological views (certain church fathers and theologians of the first Christian millennium) should only weaken the clarity of dogmatics. The motive of this return to older traditions is a sterile 'archaeologism', which is supposed to open the church to modern, subjective criteria of truth. The theological works of the first millennium would only be brought back to light “under the pretext of their old age” in order to cover up neo-modernism with such quotations .

The advocates of the Council's opening to a wider range of theological discussion, however, consider a legitimate plurality of theological concepts to be an enrichment that made it possible for many people to gain access to religion in the first place. The critics of the (few) “anti-modernists” in turn accuse them of merely reflecting an antiquated religious consciousness with their view of the world instead of following the actual doctrinal statements of the church.

The Council's waiver of doctrinal condemnations did not mark the intention to assign it a lower, only "pastoral" rank. Rather, this method works towards reaching an overall view of the goods of faith through the mere formulaic treatment of doctrines (the so-called school theology ). This is not neo-modernism, but, on the contrary, the real answer to modernity and so the arduous but inevitable way to overcome the crisis of humanism . Council Pope John XXIII. was not himself a representative of modern theological conceptions, but saw the need to explain traditional dogma in a language that is plausible in today's horizon of understanding.

Interreligious Dialogue

The critical tendency of the extreme right (cf. Integralism ) also sees the interreligious dialogue as evidence of advancing neo-modernism in the Catholic Church, the obvious expression of which was the prayer meetings for peace in Assisi in 1986 and 2002. This shows that the papal magisterium also took part in the paradigm shift towards subjectivism and naturalism . The joint action of different religions is suitable to relativize the truth and also the perception of truth in the public.

Pope Benedict XVI on the other hand, in a greeting to mark the 20th anniversary of Assisi in September 2006, carefully differentiated between the need for an authentic dialogue and the errant tendencies, without thereby approving a mixture of religious cults . In Naples, too, on October 21, 2007 the Pope spoke out in favor of continuing interreligious efforts.

God and Science

The advocates of a modern theology object to the criticism on the part of traditionalism that those who apply the recent efforts of theology and the church to a deeper understanding of modern man, and in particular of atheistic humanism , only in the categories of the modernism dispute of 1907 (!) I understand that I have hardly noticed the profound change in the modern worldview (also as a result of the humanitarian catastrophes of the 20th century). It is not uncommon for someone who only persists in personal nostalgia to admit to being value conservative . It can hardly be denied, however, that the modern worldview that emerged in the Christian Occident places the religions under their most difficult "test".

At the same time, natural science has opened up again to the religious question since 1900 ( Max Planck , Albert Einstein , Werner Heisenberg ) by rejecting the universal responsibility for the elucidation of human problems (the "world riddle"), which is still represented by Ernst Haeckel . However, science is not limited to the natural sciences, but describes any form of research aimed at expanding human knowledge.

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