segunda-feira, 5 de março de 2007

"Liberty or Equality", Erik von Kuehnelt-Leddihn II

Contém uma análise do Catolicismo e Protestantismo (e comparativamente a natureza mais anárquica e menos receptiva ao poder do Catolicismo, dito apreciativamente por um aristocrata-monárquico-católico e liberal).

"And who is, actually, more anarchic and opposed to rules and regulations—the Austrian or the Prussian? The Lithuanian or the Latvian ? The Irishman or the Englishman ? The Spaniard or the Scandinavian ? And if we speak about authoritarianism, the implication is only too often that all pressure comes from " above."

But we know that" authority " is not necessarily vertical', it can also be horizontal (i.e., societal instead of political), and the subsequent results from the point of view of individual freedom can thus be at least as disastrous as in a case of a tyranny from " above." " The neighbours " and the community (the two terms are untranslatable, in their sociological meaning, into most Continental languages) can exercise an authority and control with a cold ferocity which can only be matched by the ubiquitous police network of a totalitarian state.661(...)

To be sure the Catholic religion is far more uniform, exacting and rigid than modern Protestantism; but the fact remains that Catholic nations are by " nature" lawless,668 individualistic,669 unco-operative (except when moved by personal affections), aloof670 and independent.671

(...) Army life in Catholic countries is similarly of a much more personal and liberal nature; since Catholics are hostile to the disciplinarian monotony and rigour of the machine age, the relationship between superiors and subordinates in these armies assumes an informal, patriarchal pattern.675

(...) " Mechanical action " is fairly alien to the Catholic, who is primarily motivated by his (frequently very subjective) conscience. It seems that only a filial affection can supplant conscience and conviction— a mere appeal to " duty " (or " law ") will not do the trick.

Liberal Protestant critics, though well acquainted with the authoritarian and monarchic680 structure of the Catholic Church and confused by the claim of Rome to absolute truth have only too frequently ignored the other, more important aspects of Catholicism, which is characterized by a complexio oppositorum. Not only do we find in Catholicism an affirmation of free will (libertas arbitrii to be more correct), but also a rejection of the idea that the non-Christian cannot be saved. Luther, on the other hand, decidedly rejected free will (see Notes 768-69), and rudely rebuked Zwingli, who had expressed a hope to meet with Plato and Socrates in Heaven."

(...) The Canon Law says clearly (§1351) that " no one may be forced to embrace the Catholic faith against his will." No theologian of renown would today question the possibility of the salvation of the non-Catholic as well as the non-Christian.684

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