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1 Comparative Religion And/As Modernist Theology: L'évangile Et L 1Comparative Religion and/as Modernist Theology: L’Évangile et l’Église and the Neuilly Essais Thepublication of L’Évangile et l’Église in 1902 wasamilestone in Loisy’strajectory, as well as alandmark in theintellectual history of the Church. Oftenconsidered as the startingpointofthe Modernist crisis in the CatholicChurch, thebook wasthe main cause of theintensification of its anti-Modernist politics, culminatinginthe Syllabus Lamentabili sane exitu and the Encyclical Pascendi dominici gregis in 1907,followed by theso-called anti-Modernist oath in 1910.¹ Thevolumewas the first of the petits livres rouges,Loisy’sseries of historical andphilosophical essays.² In it,heoffered ahistorical-critical account of primitiveChristianity andanalyzed the relationofJesus’ original gospel to the laterdevelopment of theChurch, and of Christiandoctrine andcult. Loisy decided thetimehad come to abandonthe pro- tection of thepseudonyms he wouldnormallyuse to publishondelicatetopics.³ In L’Évangile et l’Église he openlyinsisted on the necessary historicization of early Christianity andconsistentlyapplied hisnow fullydevelopedevolutionaryphiloso- phyofhistory. Hisrewritingofthe Christianorigins conveyed aradicalreform pro- gram for early20th century Catholicism.Itwas aplea forasystematic redefinition of theasymmetrical relationship between science andfaith in theChurch, and, ulti- mately,for anew understandingofCatholicfaith itself. Loisy’sbook wascon- demned locallybyCardinalRichardinearly1903,but it wasn’tuntil late 1903, after Pius Xhad come to power, that thevolumewas placed on theIndex of forbid- den books.⁴ In 1903,Loisy publishedseveral other “dangerous” volumes, such as Autourd’un petit livre (1903),his second petitlivre rouge,inwhich he triedtodefend Forthe extent to which L’Évangile et l’Église (henceforth EE in the notes) inspired the content of these anti-Modernist documents: Poulat, Histoire, dogme et critique,102,and Claus Arnold and Giacomo Losito,eds., Lamentabili sane exitu (1907). Les documents préparatoires du Saint Office (Vatican: Liberia EditriceVaticana, 2011). After EE,Loisy published another 14 petits livres rouges (the last one, La Crise morale du temps présentetl’éducation humaine,was published in 1937,threeyears beforehis death). Forall ref- erences, see the bibliography by Émile Poulat in Houtin and Sartiaux, Alfred Loisy,305ff. See especiallyhis Firmin articles,published between 1898 and 1900 in the Revue du clergé français,which defined the evolutionary philosophical framework for his historical and exeget- ical work. Also available in English:C.J.T.Talar,ed., Prelude to the Modernist Crisis. The “Firmin” Articles of Alfred Loisy,trans. Christine E. Thirlway(Oxford, OUP,2010). On the frequent use of pseudonyms by Modernist priests:Poulat, Histoire, dogme et critique,621–676(with alist). In his Mémoires II, 169, Loisy explained that at first “the zealots of orthodoxy” werehesitant about their positiontowardthe book. https://doi.org/10.1515/9783110584356-005 1ComparativeReligion and/asModernist Theology 17 and clarify the positions of the firstvolumefor hiscritics.⁵ Still, thereisnodoubt that hisexcommunication was most significantlyacceleratedbythe publication of L’Évangile et l’Église. Loisy’sseminal book almostinstantly attracted attention from specialized and non-specialized audiencesinside and outside of the Church. Until today, it has remained his best-known work. The first edition numbered 1500 copies, which weresold out in no time.⁶ The book waslater translated into various lan- guages (English, German, Spanish and Italian) and would receive atotal of five editions (1903²,1904³,19084,19295). Since the rise of scientific interest in this sig- nificant period of CatholicChurch history,⁷ Loisy’sbook has been the subject of extensive and detailed scholarship. The dominant focus has been on his notable reinterpretation of the relationship between history and theology, and its impli- cationsfor the power and the status of the Church, and for the meaning of Cath- olic dogma.⁸ But the book has also receivedample attention from biblical schol- ars and historians of Christianity, who have shown how Loisy propagated the new exegetical methods which werebeing developed in Liberal-Protestant Ger- manyand in secular French scholarship (especiallyRenan), among his French Catholic peers.⁹ We should also mention the publication of Loisy’scommentary Le Quatrième Évangile (Paris: Picard, 1903), which strongly denied the historical character of the fourth gospel, and was put on the Index at the same time as EE and Autour d’un petit livre. On this topic, see Claus Arnold and Giacomo Losito, eds., La Censure d’Alfred Loisy (1903). Les documents des Congrégations de l’In- dex et du SaintOffice (Vatican: Libreria EditriceVaticana, 2009). Marvin R. O’Connell, Critics on Trial. An Introduction to the Catholic Modernist Crisis (Washing- ton: The Catholic University of America Press, 1994), 241. Modern scholarship of Roman Catholic Modernism was instigated by Émile Poulat’shighly influential Histoire, dogme et critique (1962).See our introduction, for aselected bibliography on Loisy’sroleinCatholic Modernism. The most recent list of theological publications on EE is included in Carl-Friedrich Geyer, Wahrheit und Absolutheit des Christentums—Geschichte und Utopie. “L’Évangile et l’Église” von Alfred F. Loisy in Text und Kontext (Göttingen: Vandenhoeck &Ruprecht,2010), 220 –224, al- though it should be notedthat its focus is on German scholarship.This list can be complement- ed by the extensive bibliography in Hill, ThePolitics of Modernism,211–222, and Harvey Hill, “Loisy’s L’Évangile et l’Église in the light of the ‘Essaisʼ,” TheologicalStudies 67 (2006): 73 – 98. See, amongmanyothers:BernardB.Scott, “Adolf vonHarnack and Alfred Loisy:aDebateon the Historical MethodologyofChristianOrigins” (PhDdiss., VanderbiltUniversity,1971); Peter Klein, Alfred Loisy als Historiker des Urchristentums.Grundzügeseiner neutestamentlichen Arbeit (Bonn: Rheinische Friedrich-Wilhelmsuniversität,1977); Christoph Theobald, “L’Exégèse catho- lique au moment de la crise moderniste,” in Le Monde contemporain et la Bible,eds.Claude Sa- vartand Jean-Noël Aletti (Paris:Beauchesne, 1985), 387–439; C.J.T. Talar, “Innovation and Bib- lical Interpretation,” in Catholicism Contending with Modernity,ed. Darrell Jodock (Cambridge: Cambridge University Press, 2000), 191–211. Yetanother research focus in scholarship on EE in- 18 1Comparative Religion and/asModernist Theology Despite these multifariousapproaches,there is an aspect of the book which has not yetreceivedthe attention it deserves, that is, the vital role of comparative religion in Loisy’shistorical argumentation. While several scholars have studied his innovative views on Jesus’ interrelation to Judaism, his original approach to earlyChristianity’sdependence on Greco-Roman paganism has gone virtually unnoticed, and the same is true for his (careful) consideration of auniversalizing anthropological approach to religion. The book’sstatements on earlyChristian- ity’srelationship to surroundingJewishand pagan religious cultures invite fur- ther investigation of ahitherto largely neglected context of interpretation:the secular discipline of history of religions.¹⁰ In our introduction it has been pointed out that Loisy steadilyattempted to bridge the gapbetween the then strictlysep- arated Catholic and secular scientific worlds.The present chapter will show how Loisy’sessaycarefullyunveiled his position towardmethodsused in the French and international history of religions, wherethe comparability of Christianity had been one of the most debated issuessince the late 19th century.New insights into this Modernist manifesto maybegainedwhen we consider the possibility that his theory of religious evolution—which was highlyindebted to the theolog- ical views of Cardinal John Henry Newman¹¹—was further consolidated when Loisy entered into adialogue with the evolutionary models of history writing which wereatuse at the École Pratique des Hautes Études and the Collègede France. The principal objectivesofthis chapter,then, are to reveal the function of comparative religion within Loisy’sevolutionary historiography, and to position his comparative views within the two ideological-scientific contexts that consti- tuted his intellectual horizon. First,Loisy’sthought was diametricallyopposed to traditionalCatholic scholarship, but it is important to remember that L’Évangile et l’Église was aimed at defending the Church, though of course in the future volved its reception by the ecclesiastical authorities:Francesco Turvasi, TheCondemnation of Alfred Loisy and the Historical Method (Rome: Edizioni di Storia eLetteratura, 1979), 61– 82; C.J.T. Talar, (Re)reading,Reception, and Rhetoric,8–34;Arnold and Losito, La Censure d’Alfred Loisy;Arnold and Losito, Lamentabili sane exitu;Claus Arnold, “‘Lamentabili Sane Exitu’ (1907). Das Römische Lehramt und die Exegese AlfredLoisys,” Zeitschrift fürNeuereTheologie- geschichte 11 (2004): 24–51. The contextofthe French science laïque is summarized in Talar, “Innovation and biblical interpretation,” 206–208and moreelaboratelydiscussed in Hill, ThePolitics of Modernism, 45 – 49.Talar and Hill both focus on the exegetical methodsatuse in the independent sector; comparative methodology lies beyond their scope. ForLoisy’sevolutionary philosophyofreligion, see infra,1.4. 1ComparativeReligion and/asModernist Theology 19 modernized form he envisioned.¹² The book waspresented as arefutation
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