Католик дінінің қоғамдық құқық пен саясат негізі болу принципі

Principle that the Catholic faith should be the basis of public law and policy

In politics, integralism, integrationism or integrism is an interpretation of Catholic social teaching that argues the principle that the Catholic faith should be the basis of public law and public policy within civil society, wherever the preponderance of Catholics within that society makes this possible. Integralism is anti pluralist, In December 1965, the Second Vatican Council approved and Pope Paul VI promulgated the document Dignitatis humanae–the Council's "Declaration on Religious Freedom"–which states that it "leaves untouched traditional Catholic doctrine on the moral duty of men and societies toward the true religion and toward the one Church of Christ". However, they have simultaneously declared "that the human person has a right to religious freedom," a move that some traditionalist Catholics such as Archbishop Marcel Lefebvre, the founder of the Society of St. Pius X, have argued is at odds with previous doctrinal pronouncements. The term is sometimes used more loosely and in non Catholic contexts to refer to a set of theoretical concepts and practical policies that advocate a fully integrated social and political order based on a comprehensive doctrine of human nature. In this generic sense some forms of integralism are focused purely on achieving political and social integration, others national or ethnic unity, while others were more focused on achieving religious and cultural uniformity. Integralism has, thus, also been used to describe non Catholic religious movements, such as Protestant fundamentalism or Islamism. In the political and social history of the 19th and 20th centuries, the term integralism was often applied to traditionalist conservatism and similar political movements on the right wing of a political spectrum, but it was also adopted by various centrist movements as a tool of political, national and cultural integration. As a distinct intellectual and political movement, integralism emerged during the 19th and early 20th century polemics within the Catholic Church, especially in France. The term was used as an epithet to describe those who opposed the modernists, who had sought to create a synthesis between Christian theology and the liberal philosophy of secular modernity. Proponents of Catholic political integralism taught that all social and political action ought to be based on the Catholic Faith. They rejected the separation of church and state, arguing that Catholicism should be the proclaimed religion of the state. Contemporary discussions of integralism were renewed in 2014, focusing on criticism of liberalism and capitalism.

The first polity that formally embraced Christianity was Armenia under Tiridates III. However, the establishment of the civil order upheld by integralists is generally thought of as beginning with the conversion of Roman Emperor Constantine I in 312. While Constantine personally embraced Christianity, it was only in 380 that Theodosius I formally adopted Nicene Christianity as the religion of the empire by the Edict of Thessalonica. What R. W. Southern called the identification of the Church with the whole of organised society was intensified by the legal reforms of Justinian in the 6th century. The climactic stage in the identification began in the Latin West with the papal transference of Translatio imperii to Charlemagne in 800. The Constantinian age began to decline with the Reformation and is generally treated as ending with the French Revolution. In 1950, Pius XII identified the Dominican friar and prophet Savonarola as an early pioneer of integralism in the face of the "neo pagan" influences of the Renaissance: "Savonarola shows us the strong conscience of the ascetic and an apostle who has a lively sense of things divine and eternal, who takes a stand against rampant paganism, who remains faithful to the evangelical and Pauline ideal of integral Christianity, put into action in public life as well and animating all institutions. This is why he started preaching, prompted by an interior voice and inspired by God."

Catholic integralism is an interpretation of Catholic social teaching that argues for an authoritarian and anti pluralist Catholic state, Catholic integralism does not support the creation of an autonomous "Catholic" State Church, or Erastianism (Gallicanism in French context). Rather, it supports subordinating the state to the moral principles of Catholicism. Thus, it rejects separating morality from the state, and favours Catholicism as the proclaimed religion of the state. Thus integralism is also understood to include a commitment to the teachings of the Angelic Doctor, understood especially as a bulwark against the subjectivist and sceptical philosophies emanating from Descartes and his successors.

The idea that temporal political authority should be subordinated to man’s ultimate, spiritual end is a common theme – if not the main theme – of contemporary Catholic integralism.

In recent years, however, a "revived Catholic integralism" has been noted among the younger generation of Catholics writing for websites such as The Josias. Integralism could be said to merely be the modern continuation of the traditional Catholic conception of Church–State relations elucidated by Pope Gelasius I and expounded upon throughout the centuries up to the Syllabus of Errors, which condemned the idea that the separation of Church and State is a moral good. For example, some Catholics have praised the actions of Pius IX in the 1858 Mortara case, in which he ordered the abduction of a six year old Jewish boy who had been baptized without his parents' consent. Scholars have drawn parallels between Catholic integralism and a view held by a minority in the Reformed churches, Christian reconstructionism. In the National Catholic Reporter, Joshua J. McElwee stated that both Catholic integralists and Reformed Christian reconstructionists have created a non traditional ecumenical alliance to achieve the goal of establishing a "theocratic type of state". Some integralists place themselves on the left wing of the political spectrum. Tradistae and Tradinista, both groups acknowledge what they see as the duty of the state towards the Catholic Church as well as supporting Liberation Theology and rejecting capitalism. Integralism has been identified as a basis for modern legal conceptions that emphasize natural law, including common good constitutionalism. Proposed and popularized by Adrian Vermeule, common good constitutionalism was developed like integralism to "combat the legitimate societal threat of modern liberal individualism". Some Protestant figures, such as Brad Littlejohn, have expressed interest in integralism and contended it more closely resembles a traditionally Protestant account of politics rather than a Catholic one.

There are a number of variants and localized permutations of integralist political theory, often named by their country of origin.

The term "intégrisme" is largely used generically and pejoratively in French philosophical and sociopolitical parlance, particularly to label any religious extremism. Integralism in the narrow sense is often but controversially applied to the integral nationalism and Action Française movement founded by Charles Maurras although Maurras was an atheist and his movement was condemned by Rome as 'political modernism' in 1926. Jacques Maritain claimed that his own position of Integral humanism, which he adopted after rejecting Action Française, was the authentically integralist stance, although it is generally viewed as its antithesis.

Integralismo Lusitano (Lusitanian Integralism) was the integralist movement of Portugal, founded in 1914. Portuguese integralism was traditionalist, but not conservative. It was against parliamentarism and, instead, it favored decentralization, Catholicism and the monarchy.

Somewhat rooted in the Portuguese integralist tradition, the Brazilian integralist movement led by Plínio Salgado – Ação Integralista Brasileira – was founded in Brazil in 7 October 1932; it lasted less than six years as a legally recognized organization. Salgado's organization was, however, an integral nationalist movement only tangentially connected to Catholic integralism.

The political implications of Catholic integralism are apparent in the Basque Navarrese context of Spain, where that Integrism or Traditionalist Catholicism refers to a 19th and 20th century anti Liberal movement advocating for the re establishment of not only clerical but also native institutions lost in the context of the First Carlist War (1833, 1840). One of its branches evolved by the turn of the 20th century into Basque nationalism. The term may also refer to the Spanish formation (1888–1932) led by Ramón Nocedal and Juan Olazábal.

The Southern Poverty Law Center uses the term "integrism" to refer to "radical traditional Catholics" who reject the Second Vatican Council. SPLC describes them as antisemitic and "extremely conservative" regarding women, and also notes that some claim recent popes are illegitimate. Critics and opponents of integralism, such as George Weigel, argue that the movement can be associated with fascism. Supporters of integralism argue that it is a mistake to associate the movement with fascism, stating that it developed before fascism, and that collaboration between fascist and integralist groups is overstated. John Zmirak criticizes contemporary Catholic integralists as enemies of "religious liberty", while authors such as Thomas Pink insist integralism is compatible with Vatican II's account of religious freedom.