RELIGIOUS ENCYCLOPEDIA
Modalism Moehler
ments have taken no account specifically of this development, but the social modernist appears to be in an even more precarious position than the philosophical modernists. Laberthonniere who, as the editor of the Annuale de la philosophie chretienne, has been especially active in substituting a newly modeled Christian system of philosophy in place of scholasticism, and his review, though it has been a clearing-house for many French modernistic writers, has escaped excommunication. But several of the French clergy who edited Christian Democratic newspapers favorable to the republic and loyally accepting disestablishment have been disciplined.
Modernism has had few victims in Germany and Austria, not because the movement has not many sympathizers there, but largely because the critics of the traditional system of the Roman Catholic Church are professors in Roman Catholic universities where they have the protection of the State. There have been some cases of attempted interference on the part of the authorities at Rome, but it appears as if the Roman Catholic bishops in Germany are buffers between the scholars of the Church and those Roman Catholics who have professorial chairs. The Roman Catholics in Germany have been more stirred by the case of Hermann Schell (q.v.), a Roman Catholic professor at Wiirzburg, who was disciplined from Rome because of his non-scholastic system of theology; but his case occurred several years before the encyclical was published and before the modernistic agitation commenced. Indeed, the genesis of the present policy of the Roman Church may be studied in these separate cases of official condemnation, some going back almost ten years, where what is now called modernism is foreshadowed vaguely both as regards the teaching held and the condemnations issued from Rome. In this connection there deserve to be mentioned the condemnation of Father Zahm, an American Roman Catholic professor, who was excommunicated because of his reinterpretation of several theoretical dogmas in the light of modern evolutionary science; the condemnation of Father Duggan, the English Roman Catholic parish priest who published a widely circulated work on the reunion of Christendom ten years ago; and the long discussion over the condemnation of the so-called Americanism in the Roman Church, which grew out of the biography of Father Hecker, which was translated into French and has had a wide influence on the French school of modernism. See Ultka-
MONTANISM. W. L. BEVAN.
Bibliography: The encyclical of Pius X., Latin and English, is in Am. Cath. Quarterly Review, Oct., 1907, and English in Programme of Modernism, below; a defense of the encyclical by Canon J. Moyes is in The Nineteenth Century, Dec, 1907. An excellent and informing brochure, by L. H. Jordan, Modernism in Italy; its Origin, its Incentive, its Leaders and its Aims, Oxford and New York, 1909, is broader than its title indicates and besides is invaluable for its bibliography. Consult: What we Want. An open Letter to Pius X . from a Group of Priests. Transl. from the Italian by A. L. Lilley, London, 1907; E. Barbier, Les Democrates Chretiens et le modernisme. Histoire documentaire, Paris, 1908; R. H. Benson, Lord of the World, New York, 1908 (pictures the downfall of modernism and the return of Christendom to the pope," the lord of the world"); Berliner Internationale W ochenschrifi, Nov., 1907-Feb., 1908 (a
symposium); J. Godrycz, The Doctrine of Modernism and its Refutation, Phriadelphia, 1908; P. Kneib, Wesen und Bedeutung der Enzyklika gegen den Modernismus, Mainz, 1908; J. Lebreton, L'Encyclique et la theologie moderniste, Paris, 1908; E. T. O'Dwyer, Cardinal Newman and the Encyclical Pascendi Domini gregis, New York, 1908- The Programme of Modernism; a Reply to the Encyclical of Pius X. with the Text of the Encyclical in an English Version, transl. from the Italian by Father G. Tyrrell, with Introduction by A. L. Lilley, New York, 1908; H. B. Swete, in The Guardian, Jan. 28, 1908; C. Beauredon, Le Modernisme, ou les bases de la foi, Paris, 1908; J. Bourdeau, Pragmatisme et modernisme, ib. 1908; P. Kneib, Wesen und Bedeutung der Enzyklika gegen den Modernismus, Mainz, 1908; K. Kiibel, Geschichte des katholischen Modernismus in Amerika, Deutschland, England, Frankreich, und Italien, Tubingen, 1908; A. L. Lilley, Modernism; a Record and a Review, New York, 1908; P. Sabatier, Modernism, London, 1908; idem, Les Modernistes. Notes d'hist. religieuse contemporaine, Paris, 1909; Delmont, Modernisme et modernistes en Italie, en Allemagne, en Angleterre, et en France, ib. 1909; Maumus, Les Modernistes, ib. 1909; G. Weill, Histoire du catholicisme liberal en France, ib. 1909.
MODESTUS: Anti-Gnostic writer. According to Eusebius (Hist, eccl., IV., xxv., cf. xxi.), an otherwise unknown Modestus, contemporary of Philip of Gortyna and Irenseus, wrote an impressive, but no longer extant, tract against Marcion. Jerome (De vir. ill., xxxii.) refers to other syntagmata by Modestus, which " are regarded as spurious by the learned." The source of this intelligence is no longer ascertainable. G. Kruger.
MOEHLER, mu'ler, JOHANN ADAM: Roman Catholic historian; b. at Igersheim (37 m. s.s.w. of Wiirzburg), Wurttemberg, May 6, 1796; d. at Wiirzburg Apr. 12, 1838. In 1814 he entered the lyceum of Ellwangen, devoting himself to the study of philosophy and theology, and, in 1817, removed with the Roman Catholic faculty to Tubingen. He was ordained priest in 1819, and became vicar at Weilerstadt and Riedlingen, but soon returned to Tubingen to prepare himself for academic activity; in 1820 he became repetent, and was invited by the theological faculty to become privatdocent in church history and its related branches (1822). After visiting various universities he began in 1823 to lecture on church history, patrology, and church polity. A series of essays written at that time for the Tubinger Quartalschrift (after his death collected and published by Dollinger, in Gesammelte Schriften und Aufsatze, 2 vols., Regensburg, 1839-40) reveals an almost Protestant standpoint. Among other abuses of the Roman Catholic Church he attacked the withholding of the cup from the laity and the use of the Latin language in worship. His first larger work, Die Einheit der Kirche oder das Prinzip des Katholicismus, dargestellt im Geiste der Kirchenvater der drei ersten Jahrhunderte (Tubingen, 1825, 2d ed., 1843), attracted considerable attention among scholars. Mohler distinguishes between the mystical unity of the Holy Spirit, which unites all believers in a spiritual community, and the rational unity, which unites them in the doctrine of the Church as the intellectual expression of the Christian spirit, in opposition to the heresies as the plurality without a unity; and finally between the unity in the plurality, that is, the preservation of the individuality in the unity of believers. In the second part of the work the
Moehler Moerikofer