Integrismus catholicus est traditio cogitationis, quae, respuens seiunctionem civilitatis ab cura finis vitae humanae per liberalismum factam, existimat potius imperii civilis esse hominem ad finem ultimum disponere. Cum autem hominis duplex finis sit, scilicet temporalis atque aeternus, integrismus duas potestates hominem regentes ponit, praecipue temporalem ac spiritualem. Fine temporali hominis ad spiritualem ordinato, oportet potestatem temporalem ad spiritualem ordinatam esse.
인테그랄리즘을 설명하는 세 문장
카톨릭 인테그랄리즘은 인간의 삶의 목적과 정치를 분리해서 생각하는 리버럴적 정교분리를 거부하며, 정치적 통치는 인간의 궁극적 의미를 결정한다고 믿는 사상이다. 인간은 현세적이며 동시에 영속한 목적을 가졌기에, 인테그랄리즘은 인간을 다스리는 힘이 현세 권력, 그리고 영적 권력 두가지라 규정한다. 그리고 인간의 현세적 목표는 영원한 목표에 종속되기 때문에, 영적 권력은 현세, 세속적 권력에 우위를 점한다.
Trys sakiniai apie integralizmą
Katalikiškas integralizmas yra minties tradicija, kuri atmeta liberalizmo perskyrą tarp politikos ir rūpesčio žmogaus gyvenimo tikslu, bei teigia, kad politinė valdžia turi vadovauti žmogui, atsižvelgdama į jo galutinį tikslą. Kadangi žmogus turi ir žemiškąjį, ir amžinąjį tikslą, integralizmas teigia, kad jį valdo dvi galios — žemiškoji ir dvasinė. Žmogaus žemiškasis tikslas yra pavaldus jo dvasiniam tikslui, tad žemiškoji galia privalo būti pavaldi dvasinei galiai.
Integralizam u tri rečenice
Katolički integralizam je tradicija misli koja odbacuje liberalno odvajanje politike od brige o svrsi ljudskoga života, držeći kako politička vlast treba usmjeriti čovjeka prema njegovoj konačnoj svrsi. Budući da, međutim, čovjek ima i vremenitu i vječnu svrhu, prema integralizmu postoje dvije moći koje njime vladaju: vremenita moć i duhovna moć. I budući da je čovjekova vremenita svrha podređena njegovoj vječnoj svrsi, vremenita moć treba biti podređena duhovnoj moći.
Három mondatban az integrizmus
A katolikus integrizmus egy gondolati hagyomány, amely elutasítja a politika liberális elidegenítését az emberi élet célja felfogásától, azt állítva, hogy a politikai uralomnak vezetnie kell az embert az utolsó célja felé. De mivel az embernek mind világi, mind örök célja van, az integrizmus szerint kettő hatalom uralkodik fölötte – ugyanis egy világi hatalom és egy lelki hatalom. Sőt, mivel az ember világi célja az örök célja alá van rendelve, a világi hatalmat a lelki hatalom alá kell rendelni.
L’intégrisme en trois phrases
L’intégrisme catholique est une tradition de pensée qui insiste que le pouvoir politique doive guider l’homme à son but final, rejetant la séparation libérale entre la politique et le but de la vie humaine. Étant donné que l’homme a une fin éternelle aussi bien que temporelle, l’intégrisme affirme qu’il y a deux pouvoirs qui le gouvernent : un pouvoir temporel et un pouvoir éternel. Et comme la fin temporelle de l’homme est subordonnée à sa fin éternelle, il faut que le pouvoir temporel soit subordonné au pouvoir spirituel.
Drei Sätze zum katholischen Integralismus
Der katholische Integralismus ist eine Denktradition, die die liberale Trennung der Politik von der Sorge um das Ziel des menschlichen Lebens ablehnt und festhält, dass politische Herrschaft den Menschen auf sein Endziel hinzuordnen hat. Da der Mensch jedoch sowohl ein zeitliches als auch ein ewiges Ziel hat, hält der Integralismus fest, dass es zwei Gewalten gibt, die ihn beherrschen: eine zeitliche Gewalt und eine geistliche Gewalt. Und da das zeitliche Ziel des Menschen seinem ewigen Ziel untergeordnet ist, muss die zeitliche Gewalt der geistlichen Gewalt untergeordnet sein.
El integrismo en tres frases
El integrismo católico es una tradición de pensamiento que sostiene que el poder político debiera ordenar al hombre a su fin último, rechazando la separación liberal entre la política y la preocupación por el fin de la vida humana. Puesto que el hombre tiene tanto un fin temporal como uno eterno, el integrismo defiende que existen dos potestades que lo gobiernan: una temporal y una espiritual. Y ya que el fin temporal del hombre se encuentra subordinado al eterno, la potestad temporal ha de estar subordinada a la espiritual.
The Josias Podcast, Episode VII: Atonement and Salvation
That Christ died for our sins is at the heart of of the Christian faith: “For I delivered unto you first of all, which I also received: how that Christ died for our sins, according to the scriptures” (1 Cor 15:3). But what does it mean that He died for our sins? How did Christ’s death save and redeem us? Prof. Michael Waldstein and Professor Timothy Kelly join the editors to contemplate the mysteries of salvation.
The theme of today’s episode is closely linked to our project at The Josias, as we write in our About page, “A truly Catholic account of politics cannot be understood except with reference to the whole perennial wisdom of practical and speculative philosophy, and to the integral tradition of Sacred Theology.” Today we contemplate the “vertiginous heights” of Sacred Theology.
Bibliography
- St. Anselm of Cantebury, Cur Deus Homo.
- St. Thomas Aquinas, Summa Theologiae, IIIa Q 48.
- Norbert Hoffmann, “Atonement and the Ontological Coherence Between the Cross and the Trinity,” in: Toward a Civilization of Love, trans. Erasmo Leivo (San Francisco: Ignatius Press, 1985) 213-66.
- Edmund Waldstein, O.Cist., Desire, Deicide, and Atonement: René Girard and St. Thomas Aquinas, Sancrucensis (2016).
- Michael Maria Waldstein, Harmony and the Scriptures: Lenten Reflections on Harnoncourt and Bach, First Things (Web Exclusive, 2017).
If you have questions or comments, please send them to editors(at)thejosias.com. We’d love the feedback.
P.S. Podcast production is not free—if you would like to help us out or show your support for The Josias, we now have a Patreon page where you can set up a one-time or recurring donation in any amount. Even $1 a month would be awesome. Click here for more.
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Debemus: In Defense of Fr. Cessario, Bl. Pius IX, and the Catholic Faith
by Frater Asinus
J.M.J.
Despite its having taken place in 1858, the so-called “Mortara Affair” has recently caused much debate to erupt in Catholic circles. This recent debate was occasioned by Fr. Romanus Cessario’s book review in First Things, “Non Possumus,” which examines a newly released translation of Fr. Edgardo Mortara’s memoirs. Mortara was the child of a Jewish family living in the Papal States in the city of Bologna. As an infant he fell ill, and the doctors were convinced that he was about to die. The Mortara’s maid, Anna “Nina” Morisi, a Catholic woman, baptized Edgardo, without his parents’ knowledge. Some years later, when Edgardo was six years old, officials were made aware of Edgardo’s baptism. Accordingly, they went to the Mortaras to assure that their son Edgardo was educated in accordance with his baptism. The Mortaras refused to allow him to be educated at a local boarding school, so instead, Edgardo was taken and essentially raised under the care of Pius IX himself. In his review, Fr. Cessario defends Pius IX in his handling of the Mortara Affair. Continue reading “Debemus: In Defense of Fr. Cessario, Bl. Pius IX, and the Catholic Faith”