Integralism
In politics, integralism, integrationism or integrism (French: intégrisme) 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,[1][2] seeking the Catholic faith to be dominant in civil and religious matters. Integralists uphold the 1864 definition of Pope Pius IX in Quanta cura that the religious neutrality of the civil power cannot be embraced as an ideal situation and the doctrine of Leo XIII in Immortale Dei on the religious obligations of states.[3] 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.[4][5]
For the Brazilian political movement, see Brazilian Integralism. For the holistic philosophy, see Integral theory (Ken Wilber).
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[6] 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.[7]
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.[2]
Contemporary discussions of integralism were renewed in 2014, focusing on criticism of liberalism and capitalism.[8][9]
Criticism[edit]
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.[36]
Critics and opponents of integralism, such as George Weigel, argue that the movement can be associated with fascism.[37] 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.[38] John Zmirak criticizes contemporary Catholic integralists as enemies of "religious liberty"[39] while authors such as Thomas Pink insist integralism is compatible with Vatican II's account of religious freedom.[40]