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* Jansenism -- 17th century. Cornelius Jansen, the bishop of Ypres in what was then French-controlled Flanders (it is today in Belgium), wrote ''Augustinus'', a theological work on Augustine that redefined the doctrine of grace. The Jansenists were a rigorist sect that taught, basically, an adaptation of the Calvinist Protestant soteriology to Catholicism. (Considering that Jansen was originally from the Netherlands, where Calvinist Reformed Protestantism was strong, this is hardly surprising). In this book, Jansen states that man's free will is incapable of any moral goodness. All man's actions proceed either from earthly desires, which stem from concupiscence, or from heavenly desires, which are produced by grace. Each exercises an urgent influence on the human will, which in consequence of its lack of freedom always follows the pressure of the stronger desire. Implicit in Jansenism is the denial of the supernatural order, the possibility of either rejection or acceptance of grace. Accordingly, those who receive the grace will be saved; they are the predestined. All others will be lost. Jansenism was condemned as heretical in five major propositions by Pope Innocent X in 1653. It was re-condemned by Pope Alexander VII in 1656, when Jansenists (notably Creator/BlaisePascal, who wrote the ''Provincial Letters'' on the Jansenists' behalf) claimed that their doctrine was misrepresented (that Jansen himself was willing to submit to the Church should it find any errors in ''Augustinus'' is another matter entirely).
* Modernism -- Late 19th to early 20th century. Modernism is a theological movement spearheaded by Fr. Alfred Loisy and Fr. George Tyrell. It takes its cues from liberal Protestantism[[note]]Notably, however, most early modernists were intensely critical of liberal Protestant scholarship, and regarded themselves as an anti-Protestant tendency.[[/note]] and early modern philosophy like those of Kant and Hegel,[[note]]Though the modernists themselves would famously criticize this intellectual genealogy, insisting that they were influenced by modern trends in Biblical criticism, not philosophy[[/note]] and it teaches that the Christian faith is all based on personal religious experience, individual and collective, and under the influence of the current age. This means that the Church's dogmas can evolve over time, meaning one thing in a certain context and another thing in another. It also proposes that the Catholic Church is not divinely instituted by Christ, but rather a merely human institution formed as a means of organizing Jesus' followers. Pope St. Pius X, seeing that it undermines the nature of divine revelation as a whole, vigorously condemned Modernism as a heresy in 1907 with the publication of the encyclical "Pascendi Dominici Gregis", a condemnation reaffirmed by Pope St. Paul VI in 1964. In 1966 onwards, the work of liberal theologians such as Hans Kung, Edward Schillebeeckx,[[note]]Pronounced SHIL-uh-bakes, in case you were wondering.[[/note]] and Charles Curran was regarded with suspicion by the Church hierarchy on the basis that it represented a revival of the heresy, but while some have been censured or had their doctrines condemned, none of them have been formally regarded as heretics. The relationship between contemporary liberalism in Catholic theology and the historical heresy of modernism is one of the most divisive issues in the Church today and implicates the boundaries of acceptable variation in Catholic teaching that are simply too complex to reproduce in their entirety here.
* Modernism -- Late 19th to early 20th century. Modernism is a theological movement spearheaded by Fr. Alfred Loisy and Fr. George Tyrell. It takes its cues from liberal Protestantism[[note]]Notably, however, most early modernists were intensely critical of liberal Protestant scholarship, and regarded themselves as an anti-Protestant tendency.[[/note]] and early modern philosophy like those of Kant and Hegel,[[note]]Though the modernists themselves would famously criticize this intellectual genealogy, insisting that they were influenced by modern trends in Biblical criticism, not philosophy[[/note]] and it teaches that the Christian faith is all based on personal religious experience, individual and collective, and under the influence of the current age. This means that the Church's dogmas can evolve over time, meaning one thing in a certain context and another thing in another. It also proposes that the Catholic Church is not divinely instituted by Christ, but rather a merely human institution formed as a means of organizing Jesus' followers. Pope St. Pius X, seeing that it undermines the nature of divine revelation as a whole, vigorously condemned Modernism as a heresy in 1907 with the publication of the encyclical "Pascendi Dominici Gregis", a condemnation reaffirmed by Pope St. Paul VI in 1964. In 1966 onwards, the work of liberal theologians such as Hans Kung, Edward Schillebeeckx,[[note]]Pronounced SHIL-uh-bakes, in case you were wondering.[[/note]] and Charles Curran was regarded with suspicion by the Church hierarchy on the basis that it represented a revival of the heresy, but while some have been censured or had their doctrines condemned, none of them have been formally regarded as heretics. The relationship between contemporary liberalism in Catholic theology and the historical heresy of modernism is one of the most divisive issues in the Church today and implicates the boundaries of acceptable variation in Catholic teaching that are simply too complex to reproduce in their entirety here.
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* Jansenism -- 17th century. Cornelius Jansen, the bishop of Ypres in what was then French-controlled Flanders (it is today in Belgium), wrote ''Augustinus'', a theological work on Augustine that redefined the doctrine of grace. The Jansenists were a rigorist sect that taught, basically, an adaptation of the Calvinist Protestant soteriology to Catholicism. (Considering that Jansen was originally from the Netherlands, where Calvinist Reformed Protestantism was strong, this is hardly surprising). In this book, Jansen states that man's free will is incapable of any moral goodness. All man's actions proceed either from earthly desires, which stem from concupiscence, or from heavenly desires, which are produced by grace. Each exercises an urgent influence on the human will, which in consequence of its lack of freedom always follows the pressure of the stronger desire. Implicit in Jansenism is the denial of the supernatural order, the possibility of either rejection or acceptance of grace. Accordingly, those who receive the grace will be saved; they are the predestined. All others will be lost. Jansenism was condemned as heretical in five major propositions by Pope Innocent X in 1653. It was re-condemned by Pope Alexander VII in 1656, 1656 when Jansenists (notably Creator/BlaisePascal, who wrote the ''Provincial Letters'' on the Jansenists' behalf) claimed that their doctrine was misrepresented (that Jansen himself was willing to submit to the Church should it find any errors in ''Augustinus'' is another matter entirely).
* Modernism -- Late 19th to early 20th century. Modernism is a theological movement spearheaded by Fr. Alfred Loisy and Fr. George Tyrell. It takes its cues from liberal Protestantism[[note]]Notably, however, most early modernists were intensely critical of liberal Protestant scholarship, and regarded themselves as an anti-Protestant tendency.[[/note]] and early modern philosophy like those of Kant and Hegel,[[note]]Though the modernists themselves would famously criticize this intellectual genealogy, insisting that they were influenced by modern trends in Biblical criticism, not philosophy[[/note]] and it teaches that the Christian faith is all based on personal religious experience, individual and collective, and under the influence of the current age. This means that the Church's dogmas can evolve over time, meaning one thing in a certain context and another thing in another. It also proposes that the Catholic Church is not divinely instituted by Christ, but rather a merely human institution formed as a means of organizing Jesus' followers. Pope St. Pius X, seeing that it undermines the nature of divinerevelation revelation, which is the basis of the Christian faith as a whole, vigorously condemned Modernism as a heresy in 1907 with the publication of the encyclical "Pascendi Dominici Gregis", a condemnation reaffirmed by Pope St. Paul VI in 1964. In 1966 onwards, the work of liberal theologians such as Hans Kung, Edward Schillebeeckx,[[note]]Pronounced SHIL-uh-bakes, in case you were wondering.[[/note]] and Charles Curran was regarded with suspicion by the Church hierarchy on the basis that it represented a revival of the heresy, but while some have been censured or had their doctrines condemned, none of them have been formally regarded as heretics. The relationship between contemporary liberalism in Catholic theology and the historical heresy of modernism is one of the most divisive issues in the Church today and implicates the boundaries of acceptable variation in Catholic teaching that are simply too complex to reproduce in their entirety here.
* Modernism -- Late 19th to early 20th century. Modernism is a theological movement spearheaded by Fr. Alfred Loisy and Fr. George Tyrell. It takes its cues from liberal Protestantism[[note]]Notably, however, most early modernists were intensely critical of liberal Protestant scholarship, and regarded themselves as an anti-Protestant tendency.[[/note]] and early modern philosophy like those of Kant and Hegel,[[note]]Though the modernists themselves would famously criticize this intellectual genealogy, insisting that they were influenced by modern trends in Biblical criticism, not philosophy[[/note]] and it teaches that the Christian faith is all based on personal religious experience, individual and collective, and under the influence of the current age. This means that the Church's dogmas can evolve over time, meaning one thing in a certain context and another thing in another. It also proposes that the Catholic Church is not divinely instituted by Christ, but rather a merely human institution formed as a means of organizing Jesus' followers. Pope St. Pius X, seeing that it undermines the nature of divine
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** In Galileo's day, heliocentrism was actually gaining [[DepartmentOfRedundancyDepartment considerable consideration when considering]] the motion of the stars from an earthly perspective. A Catholic cleric up in Poland[[note]]We won't get into whether he was Polish--Website/TheOtherWiki has that covered--but he was definitely working in Poland (his main observatory in Frombork was ''de facto'' in the Polish part of Poland-Lithuania).[[/note]] named Nicolaus Copernicus (for whom is named "The Copernican Revolution") famously brought heliocentrism into vogue. He wrote a long text on the subject, ''On the Revolution of the Celestial Orbs'', but put it into the care of a Protestant friend to be published after his death (the book, which contains an excellent account of heliocentricity, was dedicated to Pope Paul III). The friend, a Lutheran clergyman named Andreas Osiander, anticipated the massive ramifications this theory had for Protestant scriptural interpretation (Martin Luther seemed to condemn the new theory[[note]]Luther calling Copernicus an "upstart astrologer" probably didn't help.[[/note]]) and, the likelihood that it might be condemned; to counter this, Osiander prefaced the book with the claim that the descriptions within were theoretical only, and were only employed to simplify computations... something Copernicus never intended.
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** In Galileo's day, heliocentrism was actually gaining [[DepartmentOfRedundancyDepartment considerable consideration when considering]] the motion of the stars from an earthly perspective. A Catholic cleric up in Poland[[note]]We won't get into whether he was Polish--Website/TheOtherWiki has that covered--but he was definitely working in Poland (his main observatory in Frombork was ''de facto'' in the Polish part of Poland-Lithuania).[[/note]] named Nicolaus Copernicus (for whom is named "The Copernican Revolution") famously brought heliocentrism into vogue. He wrote a long text on the subject, ''On the Revolution of the Celestial Orbs'', but put it into the care of a Protestant friend to be published after his death (the book, which contains an excellent account of heliocentricity, was dedicated to Pope Paul III).III, and its publication was encouraged by Cardinal Nikolaus von Schönberg and Bishop Tiedemann Giese). The friend, a Lutheran clergyman named Andreas Osiander, anticipated the massive ramifications this theory had for Protestant scriptural interpretation (Martin Luther seemed to condemn the new theory[[note]]Luther calling Copernicus an "upstart astrologer" probably didn't help.[[/note]]) and, the likelihood that it might be condemned; to counter this, Osiander prefaced the book with the claim that the descriptions within were theoretical only, and were only employed to simplify computations... something Copernicus never intended.
