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
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.
Horrendum illud scelus
On August 30, 1568, Pope St. Pius V issued the bull Horrendum Illud scelus. We present it now on its four hundred and fiftieth anniversary.
–The Editors
The Apostolate of Politics
(Reblogged from Rafael de Arízaga)
The excellent journal American Affairs, which from its very first issue has consistently delivered content of the highest quality to its readers, now publishes an essay on The Eclipse of Catholic Fusionism, by Kevin Gallagher. It is an account of the rise and fall of «fusionism», the alliance of convenience between the disciples of right-wing liberalism and those who sought to defend the moral law of the Church. This settlement, through which Catholics sought to make their mark on politics, reached its highest degree of influence in the Bush II era and into the early years of Obama’s first term. Needless to say, it was a complete political failure. Continue reading “The Apostolate of Politics”
The Josias Podcast, Episode X: Liturgy and the Common Good
Honking geese, Byzantine chariot racing, and a rousing discussion of the deep and essential connection between the liturgy and the common good—in this episode, your hosts are joined by Jonathan Culbreath and Doctor Peter Kwasniewski. Along the way, they discuss the liturgy as focal point for the common good in the church and in secular society, public versus private devotion, and compare Charles de Koninck’s defense of the common good against personalists and totalitarians with Erik Peterson and Romano Guardini’s defense of the liturgy against certain members of the liturgical reform movement. In the end the inevitable technical difficulties serendipitously keep the discussion on time. All this and much, much more!
Music for this episode is the “Sanctus” from the Missa Honorificentia Populi Nostri, by Peter Kwasniewski. The header image shows church bells in Nowa Huta, Poland.
Bibliography
- Edmund Waldstein, O.Cist., “Politics and the Liturgical Movement,” Sancrucensis (blog), Feb. 8, 2014;
- Peter Kwasniewski, “A Defense of Liturgy as ‘Carolingian Court Ritual’,” New Liturgical Movement, Jan. 30, 2017;
- Jonathan Culbreath, “Her Sacred Enterprise: Liturgy and the Common Good,” Peregrine Magazine, April 11, 2018;
- Adrian Vermeule, “Liturgy of Liberalism” review of Lyszard Legutko , The Demon in Democracy: Totalitarian Temptations in Free Societies, First Things, Jan. 2017;
- Dom Karl Wallner, O. Cist., “The Profanation of the Sacred and the Sacralisation of the Profane,” Aug. 31, 2016;
- Erik Peterson, “The Book of the Angels,” in Theological Tractates;
- Romano Guardini, The Spirit of the Liturgy, 1918;
- Charles De Koninck, On the Primacy of the Common Good: Against the Personalists.
If you have questions or comments, please send them to editors(at)thejosias.com. We’d love the feedback.
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