Modernist Crisis

В статията се разглежда есето „Тайната. Окултни съждения на един непосветен в окултизма“ (1922) – слабо позната и неизследвана до този момент публикация на Гео Милев, която се появява за пръв път в редактирания от Николай Райнов вестник „Анхира“. Целта  е да се подскаже значимостта този текст за българската литературна история не само защото с него се представя по-различно лице на  българския класик, но и защото позволява да поставят в по-широка перспектива окултните основания на българския авангард от началото на 20-те години на ХХ век. „Тайната“ се разглежда в контекста на характерни публикации от „Анхира“, както и в контекста на някои преводни текстове от списанието на Гео Милев „Везни“.

As indicated by its title, this paper aims at understanding the place of Alfred Loisy’s research on the Pagan Mysteries and the Christian Mystery (1911; 1914 [1919]; 1930) in the debates about the origins of Christianity in early 20th century Europe. Initially a strong defender of the historical method strictly applied, Loisy becomes increasingly interested in the comparative method of the German School of the history of religion that he is discovering in the first years of the century. He will be combining the comparative method to the historical method in order to reconstruct the origins of the Christian religion and explain how, in his views, Jesus’ evangelical message, first circumscribed to the Jewish nation, was transformed by Paul into a universal religion of salvation under the influence of the Greek mysteries. Far from being marginal studies of minor significance, the research pursued by Loisy in the 1910s preludes to the historical and exegetical work of the following decade. It will also nurture the debates among historians of religion, Church historians and exegetes in the following decades.

Comme son titre l’indique, cet article a pour but de situer la place des études d’Alfred Loisy sur Les mystères païens et le mystère chrétien (1911; 1914 [1919]; 1930) dans les débats sur les origines du christianisme en Europe au début du XXe siècle. D’abord partisan de la méthode historique stricte, Loisy se laisse progressivement convaincre par la méthode comparative de la religionsgeschichtliche Schule, qu’il découvre au début du siècle et qu’il associe à la méthode historique pour reconstituer les origines de la religion chrétienne et expliquer comment, à ses yeux, le message évangélique de Jésus, d’abord circonscrit à l’espace « national » juif, a été transformé par Paul en une religion de salut universelle au contact des cultes à mystères. Loin de constituer des études marginales ou secondaires, les recherches poursuivies par Loisy dans les années 1910 préludent au travail historique et exégétique de la décennie suivante. Elles alimenteront aussi les débats entre historiens des religions, historiens du christianisme et exégètes aux cours des décennies ultérieures.

The last letter of Friedrich von Hügel to the German church historian and "liberal catholic" Franz Xaver Kraus (1901, hitherto unknown) which shows von Hügel in his international networking role. Interesting intervention in favour of the young Max Scheler.

The Italian bishops' reports in observance of Pius X's directions included in the encyclical Pascendi that have been found until now are 47. The essay sights to analyze the answers of the Italian episcopacy to the Pope's order to monitor the presence of Modernism in their dioceses and to explain the reasons of the exiguous number of reports sent to the Holy See. In the compliant forms drafted by the bishops the 'multiform heresy' was diligently condemned but at the same time said to be far from being present in the diocesan territory. Both the fear to convey the suspect of being someway modernist and the firm belief of the danger represented by the dissemination of modernist ideas are reflected in the Italian bishops' Pascendi reports.

Free full-text article in: https://perspectivia.net/servlets/MCRFileNodeServlet/pnet_derivate_00004129/tacchi_contributo.pdf

During 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 of the so-called integralist Catholics. The latter saw a danger to the Catholic faith and to the prerogatives of the Roman Church in these developments and, ultimately, a manifestation of modernist 'heresy'. Among the targets of the integralist accusations were the Volksverein and the Centre Party, as well as the interdenominational Christian trade unions. The paper aims to shed light on the contents and characteristics of German Catholic integralism in the years following the encyclical Pascendi (1907): to this end, the specific case of the Cologne priest Andreas Müller (1862–1938) is examined; through dozens of letters addressed to the Nuncio of Munich and the Holy See itself, he denounced the (alleged) infiltration of Modernism in Germany.