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Extra info for American Catholic Religious Thought: The Shaping Of A Theological & Social Tradition (Marquette Studies in Theology)
A council’s task was to witness to the faith of the church and not to debate theological opinions. Papal infallibility was a legitimate theological opinion, but, in Kenrick’s view, it was not a part of the church’s faith communicated from the beginning. He was against the deﬁnition, moreover, because he saw such a deﬁnition as a fundamental threat to the divine right of the episcopacy and the episcopal order in the church. Such a deﬁnition, he feared, would reduce the bishops to being simply vicars of the pope, making them dependent upon the pope rather than the Holy Spirit for their ofﬁces.
Harvard University Press, 1958). For a late twentieth-century update on this historiography, see Philip Gleason, “The New Americanism in Catholic Historiography,” U. S. Catholic Historian 11 (Summer 1993):1-18. Ong, Frontiers, 125. ” The Modernist Impulse in American Catholicism (Notre Dame: University of Notre Dame Press, 1992).
At one time, like some others, he had believed that every human person had an inherent religious sentiment and therefore religious experience was universally possible as long as individuals discovered within themselves the grounds of their religious experience. He very quickly began to question this position, however. He asked himself. Does what I experience really correspond to anything real outside of myself? , the problem of the post-Kantian world, would be a primary intellectual concern for him for much of his life.