Leo XIII (reigned 1878–1903) was no less conservative in his ultramontanism and his theological inclinations than his predecessor, and on issues of church doctrine and discipline his administration was a strict one. It was during his reign that the movement known as Modernism, which advocated freedom of thought and the use of biblical and historical criticism, arose within Roman Catholicism. Although the formal condemnation of its tendencies did not come until 1907, four years after his death, Leo made his opposition to this trend clear by the establishment of the Pontifical Biblical Commission as a monitor over the work of scriptural scholars. His conservative and centralizing tendencies also were reflected in his relations with other churches. Although he voiced a more open attitude toward the Eastern churches, he sought their return to obedience to Rome. In 1895 Leo appointed a commission to decide the long-mooted question of whether, despite the separation from Rome in the 16th century, the priestly ordination of the Anglican Communion was valid, as was that of the separated Eastern churches; in 1896 he issued Apostolicae curae (“Apostolic Concerns”), which denied the validity of Anglican orders and was a setback for ecumenical hopes on both sides.
Leo XIII, 1878.The Bettmann Archive
The pope’s conservative nature was demonstrated most dramatically in his condemnation of Americanism. He had difficulty comprehending the burgeoning republic of the United States, American pluralism, and American Catholic praise for religious liberty. The controversy over Americanism arose from a French translation of a biography of Isaac Thomas Hecker, founder of the American congregation of priests, the Paulists. Hecker had sought to reach out to Protestant Americans by stressing certain points of Catholic teaching, but Leo understood this effort as a watering down of Catholic doctrine. Hecker also had used terms such as “natural virtue,” which to the pope suggested the Pelagian heresy. Because members of the Paulists took promises but not the vows of religious orders, many concluded that Hecker denied the need for external authority. Progressive Catholics in America advocated greater Catholic involvement in American culture, which some understood to mean that Roman Catholics should adapt its teachings to modern civilization. In Longinqua oceani (1895; “Wide Expanse of the Ocean”), Leo warned American church leaders—such as the only cardinal in the American church, James Gibbons, archbishop of Baltimore—not to export their unique system of separation of church and state, and in his pastoral letter Testem benevolentiae (1899; “Witness to Our Benevolence”) he condemned other forms of Americanism. Gibbons denied that American Catholics held any of the condemned views, and Leo’s pronouncement ended the Americanist movement and curtailed the activities of American progressive Catholics.
Despite his theological and ecclesiological conservatism, Leo’s attitude toward the modern world was more accommodating than that of his predecessor. More diplomatic and flexible than Pius, Leo also initiated contacts with contemporary scholarship. He encouraged historical studies and opened the Vatican archives to researchers, including even Protestant historians. He also promoted education and the study of astronomy and science. The positive aspects of his theology appeared in the encyclical Aeterni Patris (“Eternal Father”) of August 4, 1879, which, more than any other single document, provided a charter for the revival of Thomism—the medieval theological system based on the thought of Aquinas—as the official philosophical and theological system of the Roman Catholic Church. It was to be normative not only in the training of priests at church seminaries but also in the education of the laity at universities. To that end Leo also sponsored the start of a definitive critical edition of the works of Aquinas. Although he was a staunch Thomist, Leo named John Henry Newman (1801–90), the English scholar whose theology was more Augustinian than Thomistic, a cardinal.
Leo XIII is best remembered for his social and political thought, which earned him the sobriquet the “pope of peace.” Uncompromising in his attitude toward Italy and papal independence, Leo strove to improve relations with France and encouraged French Catholics to participate in their democracy. He also managed to mollify the church’s position toward the policies of Bismarck, and the chancellor in turn moved toward a compromise. Diplomatic relations between Germany and the Vatican were restored in 1882, and gradually the restrictive laws of the Kulturkampf were lifted. But Leo’s greatest achievements in relations between the church and the modern world were his social and political encyclicals. Without repudiating the theological presuppositions of the Syllabus of Errors, these documents articulated a positive social philosophy, not merely a defensive one. In Libertas (“Liberty”), issued on June 20, 1888, he sought to affirm what was good about political liberalism, democracy, and freedom of conscience. Above all, the encyclical Rerum novarum (“Of New Things”) of May 15, 1891, allied the church with the modern struggle for social justice. Although rejecting the program of 19th-century socialism, Leo also severely condemned exploitative laissez-faire capitalism and insisted upon the duty of the state to strive for the welfare of all its citizens. The social thought of Leo XIII helped to stimulate concrete social action among Roman Catholics in various lands, as in the Christian social movement.
By the time of his death, soon after the close of the 19th century, Leo had restored the prestige of the papacy, and the church seemed in many ways to be entering a new era of respect and influence. Two historical forces, however, came to dominate the development of Roman Catholicism during the 20th century: World Wars I and II, with the accompanying upheavals of politics, economics, and society; and the Second Vatican Council, with upheavals no less momentous in the life and teaching of the church. The period of the World Wars
Pope Pius X (reigned 1903–14) symbolized the church’s transition from the 19th century to the 20th. In his encyclical Pascendi Dominici gregis (“Feeding the Lord’s Flock”) of September 8, 1907, he formally condemned Modernism as “the résumé of all the heresies,” and in 1910 he prescribed that clergy and seminary professors take an oath abjuring Modernism and affirming the correctness of the church’s teachings about revelation, authority, and faith. He sponsored the revision and clarification of the Code of Canon Law, which was completed during the reign of his successor and which replaced the code that had been in effect since the Middle Ages. More perhaps than any of his immediate predecessors or successors, Pius X attended to the reform of the liturgy, especially the Gregorian chant, and advocated early and frequent reception of Holy Communion. Yet hanging like a cloud over his pontificate was the growing threat of world war, which neither diplomacy nor piety was able to forestall. The last major document issued by Pius X was a lament over the outbreak of war, dated August 2, 1914; less than three weeks later he was dead.
Benedict XV (reigned 1914–22) began his pontificate by issuing an encyclical, Ad beatissimi (“To the Most Blessed”; November 1, 1914), in which he condemned the extremes of the anti-Modernist crusade, but his efforts in this area were overshadowed by World War I. Although he vigorously denounced the atrocities committed by both sides in the conflict, his diplomatic policy of strict neutrality left him with few friends among the combatants. His peace initiatives were further thwarted by the Italian government, which succeeded in placing a clause in the Allies’ secret Treaty of London (1915) that prohibited papal participation in any peace talks. Although excluded from the peace conference at Versailles, whose decisions he denounced, Benedict played an important role in the years after the war through his financial support of refugees and the wounded. He also improved relations with Italy, laying the groundwork for a final settlement in 1929. In 1920, as part of his program to reconcile Rome and France, he canonized Joan of Arc.