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1 7 | advance from one to the other. Religion, whether natural or supernatural,
2 7 | looked for in man; and since religion is a form of life, the explanation
3 7 | every vital phenomenon, and religion, as has been said, belongs
4 7 | since God is the object of religion, we must conclude that faith,
5 7 | and the foundation of all religion, consists in a sentiment
6 7 | himself grows up into a religion, the Modernists reply thus:
7 7 | with a propensity towards religion a certain special sentiment,
8 7 | consider the beginning of religion. ~
9 8 | the Modernists, that every religion, according to the different
10 10| subconsciousness, is the germ of all religion, and the explanation of
11 10| been or ever will be in any religion. The sentiment, which was
12 10| then, is the origin of all religion, even supernatural religion;
13 10| religion, even supernatural religion; it is only a development
14 10| sentiment. Nor is the Catholic religion an exception; it is quite
15 10| affirmed that our most holy religion, in the man Christ as in
16 13| that ruins and destroys all religion. Dogma is not only able,
17 13| meaningless formulas whilst religion is allowed to go to ruin.
18 14| doctrine of symbolism, every religion, even that of paganism,
19 14| from being met within every religion? In fact that they are to
20 14| falsity be predicated of any religion whatsoever? It must be certainly
21 17| down that: In matters of religion it is the duty of philosophy
22 21| as serving to harmonise religion with science and remove
23 21| throw light from without on religion, and it may be even to prepare
24 21| sensible manifestation to religion; the second is that of propagating
25 22| which have happened in any religion. And this is precisely what
26 23| at once both Church and religion. Such is the situation for
27 25| merely internal acts of religion, proceeds to external acts,
28 25| what they call, individual religion. If the Modernists have
29 25| here they forget that while religion is essentially for the soul,
30 26| principle that in a living religion everything is subject to
31 28| introduced into the Catholic religion as if this religion were
32 28| Catholic religion as if this religion were not the work of God
33 34| differences of nationality or religion, which the historians and
34 35| though they are defending religion, they have no intention
35 35| experience of the Catholic religion which, according to the
36 35| agnosticism. It tends to show that religion, and especially the Catholic
37 35| especially the Catholic religion, is endowed with such vitality
38 35| necessary to prove that this religion, as it exists today, is
39 36| access for the Catholic religion into souls, these new apologists
40 36| not science or history but religion and morals. In them history
41 37| need and the desire for religion, and this not a religion
42 37| religion, and this not a religion of any kind, but the specific
43 37| any kind, but the specific religion known as Catholicism, which,
44 37| exigency for the Catholic religion. As for the others, who
45 37| that would be fatal to any religion.~ ~The Modernist as Reformer~
46 39| destruction not of the Catholic religion alone but of all religion.
47 39| religion alone but of all religion. With good reason do the
48 39| the annihilation of all religion, - atheism? Certainly it
49 39| elements, as they call them, of religion are pure symbols, will not
50 39| science. Therefore if any religion at all is possible it can
51 39| possible it can only be the religion of an unknowable reality.
52 39| unknowable reality. And why this religion might not be that universal
53 39| the annihilation of all religion. The first step in this
54 57| history of the Christian religion refutes by never failing
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