{"id":2263,"date":"2008-04-14T09:10:15","date_gmt":"2008-04-14T14:10:15","guid":{"rendered":"http:\/\/voxnova2.wordpress.com\/?p=2263"},"modified":"2008-04-14T09:10:15","modified_gmt":"2008-04-14T14:10:15","slug":"authority-absolutism-and-infallibility-in-joseph-de-maistre-vii-conclusion","status":"publish","type":"post","link":"https:\/\/www.patheos.com\/blogs\/voxnova\/2008\/04\/14\/authority-absolutism-and-infallibility-in-joseph-de-maistre-vii-conclusion\/","title":{"rendered":"Authority, Absolutism and Infallibility in Joseph de Maistre VII: Conclusion"},"content":{"rendered":"\n<\/head>

Part I<\/span><\/a><\/a>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0Part II<\/span><\/a>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0
\nPart III<\/span><\/a>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Part IV\u00a0<\/span><\/a>\u00a0
\nPart V<\/span><\/a>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Part VI<\/a><\/p>\n

\"\"<\/a>Because Maistre\u2019s name might not be readily known in the twenty-first century, one might assume his ideas were his alone, and had little actual influence outside of a small circle of admirers. Such, however, was not the case. While he was alive, he established a large circle of friends and readers which could be found throughout Europe. In his work in Russia, not only did\u00a0he charm the Tsar, but he developed close bonds with many prominent Russian families, even converting <\/span>some of his friends to Catholicism. [77]<\/span>\u00a0And, in theological circles, it must be noted that his thought held a great amount of influence\u00a0upon thinkers such as\u00a0Lamennais (a topic worthy of its own investigation). [78<\/span>]<\/span>\u00a0Of course, many disagreed with him, and some people whose approval he wanted to receive, he did not get, as can be seen from the way Pope Pius VII refused to accept a dedication to him in Maistre\u2019s Du Pape<\/em>. [79]<\/span><\/p>\n

If during his life he was able to build a significant group of admirers, his influence would become greater after he died. In the upheaval of nineteenth century Europe, Maistre\u2019s predictions would appear prophetic, encouraging many to listen to his recommendations as to how to overcome the chaos. He could be read not just as a prophet of doom, but also of the eventual restoration of Europe. \u201cSon oeuvre, qui abonde en pr\u00e9dictions, contient pour l\u2019essentiel deux types d\u2019annonces: tant\u00f4t Maistre proph\u00e9tise le triopmhe de sa proper cause, autrement dit le r\u00e9tablissement de la monarchie en France et la recatholicisation de l\u2019Europe; tant\u00f4t il agite le menace imprecise d\u2019une longue agonie de l\u2019Europe\u2026<\/span>\u201d [80]<\/span> He provided an analysis for Europe\u2019s problems, showing it came out of the liberty given to\u00a0fallen\u00a0humanity itself, and\u00a0his\u00a0solutions to the problem\u00a0sounded reasonable to many of his readers.<\/p>\n

And what a readership did he have! His great literary skill was appreciated not just by his supporters, but also by his critics. [81]<\/span>\u00a0\u201cMaistre\u2019s popularity in the nineteenth century is evidenced by the frequent republication of his works \u2013 Considerations <\/em>being reprinted fourteen times between 1843 and 1868, while Du Pape<\/em> went through 40 reprints in France and was translated into English, German and Spanish<\/span>.\u201d [82]<\/span> His books were heavily read by traditionalists who opposed the modern age. Du Pape<\/em> was to become \u201cthe<\/span> <\/span>charter of ultramontanism<\/span>.\u201d [83]<\/span>Cardinal Manning, one of the most important defenders of papal infallibility at Vatican I, held a high opinion of Maistre\u2019s writings, having read them at \u201cthe eve of his conversion to Catholicism<\/span>.\u201d [84]<\/span><\/p>\n

Since Maistre was writing against the ills of the modern age, it should not be surprising that popes, facing what Maistre predicted, would issue encyclicals and decrees which could be read as if\u00a0they were mimicking his writings. Indeed, this is especially true for\u00a0the reign of Pope Pius IX, who, in his papacy, started out as a moderate like Maistre did\u00a0early in his career, but would be forced to move against modernism as he saw it threaten the existence of the papacy, just as Maistre was forced to move away from his moderate opinions\u00a0after the French Revolution. Thus, during his reign, not only would we see Vatican I\u2019s declaration of papal infallibility, but Maistre\u2019s sharp criticism of the modern era would be revived in the infamous Syllabus of Errors<\/em>. [85]<\/span>\u00a0To understand Maistre is to understand 19th century Catholicism and its fight against the modern age.<\/p>\n

\"\"<\/a>Unsurprisingly, Maistre\u2019s influence was not limited to Catholics. He had a significant number of admirers in Russia, and we can find his influence upon Peter Chaadev [86]<\/span>, Fedor Tiutchev [87]<\/span>, Fyodor Dosteovsky [88]<\/span>, and Vladimir Solovyov. [89]<\/span>Nor did his ideas die out in the nineteenth century. The absolutism which Maistre advocated was taken up by Carl Schmitt, one of the most important advocates and adherents of fascism. As a political philosopher, he believed Maistre to be one of his major influences. [90]<\/span>Indeed, Maistre\u2019s methodology for establishing peace through force could easily satisfy many fascist tastes. Yet we must not go too far with this association. Fundamental differences between a fascist and Maistre are easy to spot. We must start with the fact that Maistre ultimately disliked the violence he so radically discussed (suggesting that his discussion on violence should be read as a phenomenology). The executioner is necessary, but not someone Maistre wanted to praise. \u201cHe is not a criminal, however, it is not at all permitted to say, he is virtuous, he is an honest man, he is estimable<\/em>, etc. It is not possible to eulogize him, for this all supposes connections with humanity, and there is none<\/span>.\u201d [91]<\/span>\u00a0What a difference that makes between Maistre and many who would use his writings for their own benefit. His justification for force was not meant to be a glorification of it. It would be easy for one to ignore that caveat, and once they did, Maistre\u2019s thought could be transformed into a deadly tool, as was to happen. And the reason why Maistre put this in is easy to see, and once again, this serves to demonstrate what separates him from his later fascist readers: his political theory relied upon traditional Christian morality, and not its rejection. [92]<\/span>\u00a0Finally, Maistre did not want to see the rise of secularism, but the restoration of Christian Europe, where the Church acted as the bringer of peace. \u201cOnly the spiritual legitimacy of the Church might restore its real meaning to the idea of authority and calm the rebellious spirit of a population against the secular sovereign<\/span>.\u201d [93]<\/span><\/p>\n

Maistre was\u00a0a man of his age; he undertook an examination of the papacy within the domains of modern theories of sovereignty. From Bodin and Hobbes he learned of the necessity of an absolute sovereign. He did not think it was permissible, like Hobbes or Rousseau, to suggest that the authority of\u00a0a sovereign rested upon a social contract or covenant. Yet, Maistre clearly was influenced by the Enlightenment. Even Rousseau, who received some of his most bitter criticisms, can be shown to have left his mark on Maistre. For Rousseau understood that there was a role within society for a specific civil religion, and indeed, that it was a necessary component of a healthy state. [94]<\/span>This was something Maistre could agree with, but he would go\u00a0a step further than his opponent, for he showed that this religion should not just be any religion, but the Catholic faith, and that the Catholic faith cannot remain pure unless it accepted the absolute authority of the pope. His judicial mind came to the conclusion that the pope was a sovereign whose judgments no one had the right to criticize. Thus, the pope\u2019s spiritual sovereignty, when read by the development of the political thought and theory he found most agreeable, indicated to him the necessity of papal infallibility. It was to him\u00a0a\u00a0consequence of papal sovereignty. While the debate would rage on after his death, his marriage between modern political theory and papal authority would find resonance in the Church, especially under the papacy of Pope Pius IX who took on himself the mission of demonstrating the errors of modern society. Maistre was able to take what he thought was the best of modern thought, but to use it to the defense of the ancient regime. Is it any surprise that the generations of Ultramontanists which came immediately after Maistre\u2019s death were to read his books with much pleasure, when they too would be living in a milieu where many of the new theories of sovereignty were accepted almost de facto<\/em>? They needed someone who could take advantage of modern political situation, and in Maistre, they found him.<\/p>\n

But this leads us to an important, question. If there is some basis by which we can say Vatican I\u2019s declaration of papal infallibility was at once true, but also spoken of within the context nineteenth century political and social thought, how much of its declaration is universal and how much of it must be seen as a particular representation of a universal teaching? How much of it should be adapted to be better appreciated and understood in today\u2019s society? That question, which even the fathers of the Vatican Council understood, was left for a future generation to debate, forming the basis by which Vatican Council II was to interpret the authority of the pope.<\/p>\n

Footnotes<\/span><\/p>\n

[77]<\/span>\u00a0Vera Mitchyna, \u201cJoseph de Maistre\u2019s Works in Russia: A Look at their Reception,\u201d in Joseph de Maistre\u2019s Life, Thought and Influence: Select Studies <\/em>(ed. Richard A. Lebrun; Montreal: McGill-Queen\u2019s University Press, 2001), 241.\u00a0
\n[78]<\/span> See for example, Bradley, Modern Masitre, <\/em>17 \u2013 20.
\n[79]<\/span>The reasons for this are, as Lebrun points out, complex. See Lebrun, An Intellectual Militant, <\/em>242 \u2013 45 for a thorough examination of his attempt to win Vatican support for his work, and mixed messages he would receive. The Vatican questioned the purely political nature that Maistre would give to the Pope.
\n[80]<\/span>Jean-Yves Pranch\u00e8re, \u201cLa Philosophie de Joseph de Maistre,\u201d in Revue des <\/em>\u00c9tudes Maistriennes<\/em> vol. 13 (2001): 51.
\n[81]<\/span> See Isaiah Berlin, Crooked Timber, <\/em>94-5.
\n[82]<\/span> Hayward, After the French Revolution, <\/em>63.
\n[83]<\/span>John W. Padberg, S.J., \u201cCardinal Louis-Edouard-D\u00e9sir\u00e9 Pie,\u201d in\u00a0 Varieties of Ultramontanism<\/em>(ed., Jeffrey Von Arx, S.J.;Washington, D.C.: The Catholic University of America Press, 1998), 42.
\n[84]<\/span>Richard A. Lebrun, \u201cMaistre in the Anglophone World\u201d: 273.
\n[85]<\/span>Jean-Yves Pranch\u00e8re, \u201cThe Persistence of Maistrian Thought,\u201d in Joseph de Maistre\u2019s Life, Thought and Influence: Select Studies <\/em>(ed. Richard A. Lebrun; Montreal: McGill-Queen\u2019s University Press, 2001), 304.
\n[86]<\/span>Mitchyna, \u201cJoseph de Maistre\u2019s Works in Russia,\u201d 253-5. Chaadaev believed that Russian misfortunes resulted from their lack of unity with Europe. Like Maistre, he wanted a new Christendom, with a place for Russia in the mix.
\n[87]<\/span>Ibid., 259-63. As one of the great Slavophiles, he saw a restoration to Europe was to be had, not by the Pope, but by a restored Christendom with Orthodox Russia and the Tsar as its savior.
\n[88]<\/span>Ibid., 263 -5. For example, his story of the Grand Inquisitor is seen to resemble all too closely the political absolutism found in Maistrean thought.
\n[89]<\/span>Vladimir Solovyov\u2019s La Russie et L\u2019Eglise Universelle, <\/em>written in French to overcome Tsarist censors, traced a plan to restore civilization with the Pope as its spiritual head and the Tsar as its political authority.
\n[90]<\/span>Alberto Spektorowski, \u201cMaistre, Donoso Cort\u00e9s, and the Legacy of Catholic Authoritarianism,\u201d in Journal of the History of Ideas <\/em>vol. 63, no. 2 (2002): 283.
\n[91]<\/span>Joseph de Maistre, Les Soir\u00e9es de Saint-P\u00e9tersbourg, O.C., <\/em>4:33.
\n[92]<\/span>Graeme Garrard, \u201cJoseph de Maistre and Carl Schmitt,\u201d 226 -8.
\n[93]<\/span>Spektorowski, \u201cJoseph de Maistre and Donoso Cort\u00e9s,\u201d 290.
\n[94]<\/span>Diane Fourny, \u201cRousseau\u2019s Civil Religion Reconsidered,\u201d in The French Review<\/em>\u00a0 vol. 60, no. 4 (1987):491.<\/p>\n<\/body><\/html>\n","protected":false},"excerpt":{"rendered":"

Part I\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0Part II\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Part III\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Part IV\u00a0\u00a0 Part V\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Part VI Because Maistre\u2019s name might not be readily known in the twenty-first century, one might assume his ideas were his alone, and had little actual influence outside of a small circle of admirers. Such, however, was not the case. While he was alive, he […]<\/p>\n","protected":false},"author":2947,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[47,13],"tags":[],"class_list":["post-2263","post","type-post","status-publish","format-standard","hentry","category-henry-karlson","category-politics"],"yoast_head":"\nAuthority, Absolutism and Infallibility in Joseph de Maistre VII: Conclusion<\/title>\n<meta name=\"description\" content=\"Part I\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0Part 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name=\"author\" content=\"Henry Karlson\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:label1\" content=\"Written by\" \/>\n\t<meta name=\"twitter:data1\" content=\"Henry Karlson\" \/>\n\t<meta name=\"twitter:label2\" content=\"Est. reading time\" \/>\n\t<meta name=\"twitter:data2\" content=\"9 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/www.patheos.com\/blogs\/voxnova\/2008\/04\/14\/authority-absolutism-and-infallibility-in-joseph-de-maistre-vii-conclusion\/\",\"url\":\"https:\/\/www.patheos.com\/blogs\/voxnova\/2008\/04\/14\/authority-absolutism-and-infallibility-in-joseph-de-maistre-vii-conclusion\/\",\"name\":\"Authority, Absolutism and Infallibility in Joseph de Maistre VII: 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