Category: Articles

by John C. Rao

Editor’s Note:  Dr. John C. Rao has kindly allowed The Josias to publish this brief survey of the roots of the present situation of the Church with respect to the secular order.  We will publish it in three parts. The first, found below, is largely concerned with the work of Fr. John Courtney Murray, SJ; the second, with the Uriage movement in France; and the third with the implications of pluralism for the Church’s self-understanding vis-à-vis the State since Vatican II. A version of this paper appeared in: Revista VERBO número 527-528: actas Ciudad Católica (September-October, 2014).

Continue reading “The Question of Res publica Christiana in Post-conciliar Catholic Doctrines”

By Beatrice Freccia

This is the second part of an investigation Aristotle’s account of the relation of the Household and the state. Part One can be found here. A printable version of the whole essay can be found here.

Continue reading “Understanding Aristotle’s Account of the Relationship of the Household to the State (Part II)”

By Beatrice Freccia

The relation of the state to the household (or family) is one of the most important questions of political philosophy and of Catholic social teaching. There is an apparent disagreement on this question between Aristotle and Pope Leo XIII—Aristotle writes, “the state is by nature clearly prior to the household” (Politics, 1253a19), while Pope Leo writes, “the domestic household is antecedent, as well in idea as in fact, to the gathering of men into a community” (Rerum Novarum 13). It is therefore important to determine precisely what they mean, and on what arguments they base these statements. Beatrice Freccia’s first contribution to The Josias attempts to do this for Aristotle, showing by a careful reading of the relevant texts what Aristotle means by saying that the state is prior to the household. This is the first of two parts. Part Two will be posted on Wednesday. A printable version of the piece can be found here. – Pater Edmund Waldstein, O.Cist.

Continue reading “Understanding Aristotle’s Account of the Relationship of the Household to the State”

Catholic integralism (sometimes referred to as “integrism”) is today dismissed as a relic of a bygone era which received its final chance at life through a number of ostensibly misguided socio-political movements during the early decades of the last century. Though the term “integralism” would be appropriated and reworked by several prominent 20th Century theologians, it is largely associated with hyper-traditionalist reactionaries who refuse to recognize the ideological realignment of the Catholic Church following the Second Vatican Council. Whether or not this ideological realignment has been either prudent or wise remains a vexing question. Serious inquiry into this matter is too often taken as a sign of flagrant disobedience, and there remain forces within the Church which wish to uphold that the ideological realignment toward liberalism is the direct result of, or coeval with, authentic doctrinal development. That thesis has come under significant and sustained scrutiny in recent years, as evidenced by Pater Edmund Waldstein’s four-part article, “Religious Liberty and Tradition” (available here, here, here, and here) and theologian John Lamont’s paper, “Catholic Teaching on Religion and the State.” Some, naturally, remain unconvinced, including those who believe that Vatican II’s document on religious liberty, Dignitatis Humanae, not only conflicts with pre-conciliar magisterial statements, but has had the practical effect of obscuring the social rights of Christ the King. That the Kingship of Christ has become, for many Catholics now living, a “lost doctrine” is almost beyond dispute. Nevertheless, as the Dominican theologian Fr. Aidan Nichols recently opined, “[P]ublicly recognising divine revelation is an entailment of the Kingship of Christ on which, despite its difficulties in a post-Enlightenment society, we must not renege.” It is for the restoration of this public recognition that Catholic integralism continues to strive.

Continue reading “Catholic Integralism and the Social Kingship of Christ”

Thanks to the generosity of the editors at The Latin Mass, we are able to publish the article linked below by Dr. Peter Kwasniewski:

The Catholic State: Anachronism, Arch-enemy, or Archetype?

In order to understand modern Catholic Social Teaching it is helpful to understand the context in which it was developed. The teachings of Pope Leo XIII were informed by the experience of 19th century Catholic political action. One of the first countries to have a modern, Catholic parliamentary party was Imperial Germany. The following description the Zentrumspartei is taken from the non-Catholic historian Golo Mann’s The History of Germany Since 1789, trans. Marian Jackson (London, Chatto and Windus: 1996 [orig. 1958]), pp. 212-214, the translation has been slightly modified.

The Zentrumspartei [Party of the Centre] was a strange product of German history and also of conditions in Europe around 1870. There was no other great European country in which the Catholics were a minority but at the same time such a very strong minority. This, in the middle of the enlightened nineteenth century, was result of decisions taken in the sixteenth. As Protestantism appeared to have won great victory recently—it was the Protestant Prussian state that had set up the national state, and, what is more, it had done so in league with the un-Catholic intellectual strength of liberalism—it was felt that the German Catholics too must take up the new weapons of party politics so as not to lose their heritage to an estranged world. The church must remain independent of the ever more powerful state. It must be able to teach freely in churches and schools, it must preserve its influence over men’s souls by using the old methods, and strengthen it by founding modern institutions, newspapers and clubs, for the welfare of the working masses. To do all this it was necessary to enter the political arena. The Catholic Church felt that constitutions served a purpose if they were utilised properly; if the invention of liberalism was used to restrict liberalism. Religious freedom was one of the basic rights of the citizen listed in the Prussian constitution, and hitherto the Prussian state had treated all great religious communities with exemplary fairness. But there was reason to believe that things would not continue so smoothly in the ‘Protestant empire’.

Continue reading “A Catholic Political Party in Wilhelmine Germany”

Theses against American Whig Catholicism, prompted by the atmosphere of 2012 and by the antiliberal writings of Deneen.

by Coëmgenus

Continue reading “Theses and Responses on Antiamericanism”

Introduction by Benedict Constable

The following are sets of selections from two works by Fisher Ames (1758-1808), who lived through the foundation of the American republic, and was among the first to prophesy concerning its future difficulties.

Continue reading “Fisher Ames: Forgotten Critic of the American Regime”

by G Sanchez

[T]he fact that the new right-wing Germany does not tolerate us says nothing against the principles of the right. To the contrary: only from the principles of the right, that is from fascist, authoritarian and imperial principles, is it possible with seemliness, that is, without resort to the ludicrous and despicable appeal to the droits imprescriptibles de l’homme [the rights of man] to protest against the shabby abomination. I am reading Caesar’s Commentaries with deep understanding, and I think of Virgil’s Tu regere imperio . . . parcere subjectis et debellare superbos [to rule the peoples . . . to spare the conquered and subdue the proud]. There is no reason to crawl to the cross, neither to the cross of liberalism, as long as somewhere in the world there is a glimmer of the spark of Roman thought. And even then: rather than any cross, I’ll take the ghetto.

These striking words, penned by a Leo Strauss in his May 19, 1933 letter to Karl Löwith, remain at the heart of a seemingly endless debate over whether or not one of the most polarizing thinkers of the past century was not only the secret mastermind behind the ideology of neoconservatism, but also a crypto-fascist whose obscure and labyrinthine books lead unsuspecting young men to adopt opprobrious political principles. Had Strauss never become the progenitor of a controversial hermeneutics and the founder of loosely aligned “school” which, if one believes the frequent complaints of Paul Gottfried, has strong-armed itself into unmerited positions of power and prestige in American academia, the paragraph quoted above might be interpreted for what it likely is: a young German Jew’s defiant rejection of an intellectually, morally, and pragmatically bankrupt liberalism which had, since the close of the Great War, helped plunge Germany into socio-economic ruin while proving incapable of stopping the rise of National Socialism. Strauss saw first-hand what the principles of the Left had done to his native land; the principles of the Right—fascist, authoritarian, and imperial—were, to a fledgling scholar who would later inform readers that he was caught in the midst of the theological-political problem, all that was left.

Continue reading “Have the Principles of the Right been Discredited? Leo Strauss’s Rome and Ours”

SERMON
Delivered by Dom Gérard,
Abbot of Le Barroux,
In Chartres Cathedral,
Pentecost, 1985.

In the name of the Father, the Son, and the Holy Spirit. Amen.

Dear pilgrims of Notre-Dame,

Here you are finally reassembled in the company of your guardian angels, themselves also present in the thousands, whom we salute with affection and gratitude, at the conclusion of this ardent pilgrimage filled with prayer, song, and sacrifice; and already, many of you have recovered the white robe of baptismal innocence. What happiness!

Here you are reassembled by God’s grace, in the heart of this blessed cathedral, under the watchful gaze of Our Lady of ‘la Belle Verrière’, one of the most beautiful images of the Holy Virgin Mary. The image before which we know that Saint Louis knelt after completing a pilgrimage barefoot.

Is this not sufficient to have us recover the taste for our Christian and French roots? We thank you, dear pilgrims, for having set out by the thousands to honor this Holy Virgin, and it is these thousands of voices, coming from thousands of hearts of all ages and conditions, which afford us, this evening, the most living image of Christendom.

Continue reading “An Exhortation to the Restoration of Christendom”