211).
And such must needs be, and such in fact is, the Church's attitude in
its struggle with Modernism, of which Loisy was the learned and leading
exponent.
The recent struggle against Kantian and fideist Modernism is a struggle
for life. Is it indeed possible for life, life that seeks assurance of
survival, to tolerate that a Loisy, a Catholic priest, should affirm
that the resurrection of the Saviour is not a fact of the historical
order, demonstrable and demonstrated by the testimony of history alone?
Read, moreover, the exposition of the central dogma, that of the
resurrection of Jesus, in E. Le Roy's excellent work, _Dogme et
Critique_, and tell me if any solid ground is left for our hope to build
on. Do not the Modernists see that the question at issue is not so much
that of the immortal life of Christ, reduced, perhaps, to a life in the
collective Christian consciousness, as that of a guarantee of our own
personal resurrection of body as well as soul? This new psychological
apologetic appeals to the moral miracle, and we, like the Jews, seek for
a sign, something that can be taken hold of with all the powers of the
soul and with all the senses of the body. And with the hands and the
feet and the mouth, if it be possible.
But alas! we do not get it. Reason attacks, and faith, which does not
feel itself secure without reason, has to come to terms with it.
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