Pius X, 1903-1914

Again, to the philosopher it is certain that the representations of the object of faith are only symbolical; to the believer, likewise, it is certain that the object of faith is God in Himself; so the theologian gathers that the representations of the divine reality are symbolical. From this comes theological symbolism.—Surely the greatest errors, and how pernicious each is will be clear from an examination of the consequences.—For to speak at once about symbolism, since such symbols are symbols with regard to their object, but with regard to the believer are instruments, the believer must first of all be on his guard, they say, lest he cling too much to the formula, as formula, but he must make use of it only that he may fasten upon the absolute truth, which the formula at the same time uncovers and covers, and struggles to express without ever attaining it. Besides, they add, such formulae are to be applied by the believer in-sofar as they help him; for they are given as a help, not as a hindrance, with full esteem indeed, which out of social respect is due the formulae which the public magisterium has judged suitable for expressing the common consciousness, as long, of course, as the same magisterium shall not declare otherwise. But regarding immanence what the modernists mean really, is difficult to show, for they do not all have the same opinion. There are some who hold on this subject, that God working in man is more intimately present in him than man is even in himself; which, if rightly understood, bears no reproach. Others on this matter lay down that the action of God is one with the action of nature, as the action of the first cause is one with that of the second cause, which really destroys the supernatural order. Finally, others so explain it in a way that causes a suspicion of a pantheistic meaning; yet this fittingly coincides with the rest of their doctrines.

2088. Now to this axiom of immanence is added another which we can call divine permanence; these two differ from each other in about the same way as private experience does from experience transmitted by tradition. An example will illustrate the point, and let us take it from the Church and the sacraments. The Church, they say, and the sacraments are by no means to be believed as having been instituted by Christ Himself. Agnosticism stipulates this, which recognizes nothing but the human in Christ, whose religious conscience, like that of the rest of men, was formed gradually; the law of immanence stipulates this, which rejects external applications, to use their terms; likewise the law of evolution stipulates this, which demands time and a certain series of circumstances joined with it, that the germs may be evolved; finally, history stipulates this, which shows that such in fact has been the course of the thing. Yet it is to be held that the Church and the sacraments have been mediately established by the Christ. But how? All Christian consciences, they affirm, were in a way virtually included in the conscience of Christ,