Internal Church Affairs and Ecumenism
In his management of the Church's internal affairs Pius XI mostly continued the policies of his predecessor. Like Benedict XV, he emphasised spreading Catholicism in Africa and Asia and on the training of native clergy in those mission territories. He ordered every religious order to devote some of its personnel and resources to missionary work.
Pius XI continued the approach of Benedict XV on the issue of how to deal with the threat of modernism in Catholic theology. The Pope was thoroughly orthodox theologically and had no sympathy with modernist ideas that relativised fundamental Catholic teachings. He condemned modernism in his writings and addresses. However, his opposition to modernist theology was by no means a rejection of new scholarship within the Church, as long as it was developed within the framework of orthodoxy and compatible with the Church's teachings. Pius XI was interested in supporting serious scientific study within the Church, establishing the Pontifical Academy of the Sciences in 1936.
Pius XI strongly encouraged devotion to the Sacred Heart in his encyclical Miserentissimus Redemptor (1928). He canonised some important saints: Bernadette Soubirous, Therese of Lisieux, John Vianney, John Fisher, Thomas More and John Bosco. He also named several new Doctors of the Church: John of the Cross, Albert the Great, Peter Canisius and Robert Bellarmine.
Pius XI was the first Pope to directly address the Christian ecumenical movement. Like Benedict XV he was interested in achieving reunion with the Eastern Orthodox (failing that, he determined to give special attention to the Eastern Catholic churches). He also allowed the dialogue between Roman Catholics and Anglicans which had been planned during Benedict XV's pontificate to take place at Mechelen. However, these enterprises were firmly aimed at actually reuniting with the Roman Catholic Church other Christians who basically agreed with Catholic doctrine, bringing them back under Papal authority. To the broad pan-Protestant ecumenical movement he took a more negative attitude.
He condemned, in his 1928 encyclical, Mortalium Animos, the idea that Christian unity could be attained by establishing a broad federation of many bodies holding varying doctrines (the widespread view among Protestant ecumenists); rather, the Catholic Church was the one true Church, all her teachings were objectively true, and Christian unity could only be by achieved by non-Catholic denominations rejoining the Catholic Church and accepting the doctrines they had rejected.
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