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Events > Women Priests/Purohitas | Prof. Oliver Rafferty | Prof. Shyam Cawasjee | Dr. Andreas Vonach
Once Nasir‐ud‐din decided to go to the Employment Exchange Bureau. When the official interviewing him asked him, "What kind of job would you like to have?" without batting an eye‐lied Nasir-ud‐din replied, "Yours!"

Surprised the official exclaimed, "Are you mad?"

Equally astonished Nasir‐ud‐din inquired, "Is this a necessary qualification?"

Professor of History, (Heythrop College, London)

On Tuesday 18th August 2009 Dr.Oliver Rafferty, S.J., Professor of History, (Heythrop College. The Specialist Philosophy and Theology College of the University of London), spent an interesting evening with some Staff and Students of De Nobili College. In an informal session of questions and answers at the ISR the discussions began with themes like the Church in England and the Church of England. Because of Dr.Rafferty's recent contribution on George Tyrell in The Tablet the focus turned on the context and background of the so-called Modernism-Heresy. Dr.Rafferty's profound knowledge of that age and of the factors that were at play made the evening an intellectual delight.

The Catholic Encyclopedia has a long note from a very conservative perspective but as a historical piece shows how anti-modernist thinking is still rabid in the Church. A paragraph from that note is a god example of such thinking.

A full definition of modernism would be rather difficult. First it stands for certain tendencies, and secondly for a body of doctrine which, if it has not given birth to these tendencies (practice often precedes theory), serves at any rate as their explanation and support. Such tendencies manifest themselves in different domains. They are not united in eachindividual, nor are they always and everywhere found together. Modernist doctrine, too, may be more or less radical, and it is swallowed in doses that vary with each one's likes and dislikes. In the Encyclical "Pascendi", Pius X says that modernism embraces every heresy. M. Loisy makes practically the same statement when he writes that "in reality all Catholic theology, even in its fundamental principles the general philosophy of religion, Divine law, and the laws that govern our knowledge of God, come up for judgment before this new court of assize" (Simples réflexions, p. 24). Modernism is a composite system: its assertions and claims lack that principle which unites the natural faculties in a living being. The Encyclical "Pascendi" was the first Catholic synthesis of the subject. Out of scattered materials it built up what looked like a logical system. Indeed friends and foes alike could not but admire the patient skill that must have been needed to fashion something like a coordinated whole. In their answer to the Encyclical, "Il programma dei Modernisti", the Modernists tried to retouch this synthesis. Previous to all this, some of the Italian bishops, in their pastoral letters, had attempted such a synthesis. We would particularly mention that of Mgr Rossi, Bishop of Acerenza and Matera. In this respect, too, Abbate Cavallanti's book, already referred to, deserves mention. Even earlier still, German and French Protestants had done some synthetical work in the same direction. Prominent among them are Kant, "Die Religion innerhalb der Grenzen der reinen Vernunft" (1803); Schleiermacher, "Der christliche Glaube" (1821-1822); and A. Sabatier, "Esquisse d'une philosophie de la religion d'aprè la psychologie et l'histoire" (1897).
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