“The desire-based polity, that is, the polity whose philosophical and legal norms are said to reside in the primacy of individual desires, must in its own logic, … be based on a voluntarist concept of law that has no other justification but what those in power choose. Aristotle had long ago explained that democracies based on ‘liberty’ for its own sake and not for a purpose must end in tyranny.”
“The followers of the old Church must be overwhelmed per fas et nejas [through right and wrong]. They must be ‘based, discredited, and proceeded against . . . involved in the law and not pardoned . . . till they put themselves wholly to her Highness’s mercy, abjure the Pope of Rome, and conform themselves to the new alteration.’ Nor must they ever again be allowed liberty, for whenever the occasion offers they will probably once more ‘maintain and defend their ancient laws and orders.'”
The English Catholics in the Reign of Queen Elizabeth: A Study of Their Politics, Civil Life, and Government, 1558-1580, from the Fall of the Old Church to the Advent of the Counter-Reformation, by John Hungerford Pollen, S.J. (London:Longmans Green & Co., 1920), quoting “The Device for the Alteration of Religion in the First Year of Queen Elizabeth” (1558) attr. to William Cecil.
I don’t mean that only Catholics feel that way nowadays, but anyone trying to swim against the tide by holding fast to traditional morality.
“King of virgins and lover of chastity and innocence, extinguish in my frame, by the dew of Thy heavenly grace, all flames of unlawful passion, that I may thus for evermore bide before Thee in innocency of body and of soul. Mortify in my members the sting of the flesh, and repress in me every dangerous emotion. Together with all other virtues (each Thine own gift and, in sooth, well-pleasing to Thee), clothe me with true and abiding purity, that, unsullied in body and clean in heart, I may this day offer unto Thee the sacrifice of praise.”
‘Why should a Catholic institution not … be itself, precisely to offer to that increasingly homogeneous and nothing-adoring world a different word, the word of Christ and his Church? Have not the secular preachers of diversity instead worked their hardest to efface that difference, to muffle all those who speak with the voice of the Church against the vision that those preachers have to offer—a vision that pretends to be “multicultural,” but that is actually anti-cultural, and is characterized by all the totalitarian impulses to use the massive power of government to bring to heel those who decline to go along?
‘These aren’t idle questions. I notice, on our Diversity page, that incidents of “bias” will be forwarded to a “Bias Response Team,” which is, if I may adopt the phraseology of one of my shrewdest colleagues, a Star Chamber whose constitution and laws and executive power no one will know. “Fear not,” says the angel, “for the great Unwritten Law will come upon you, and the power of Correct Thinking will overshadow you.” How precisely the fear of being hauled before the Star Chamber can possibly bring people together in friendship, is never revealed.
* * *
‘In my now extensive experience, Catholic professors in Catholic colleges have been notably tolerant of the limitations of their secular colleagues. We make allowances all the time. We understand, though, that some of them—not all, but then it only takes a few—would silence us for good, if they had the power. They have made life hell for more than one of my friends. All, now, in the name of an undefined and perhaps undefinable diversity, to which you had damned well better give honor and glory. If you don’t—and you may not even be aware of the lese majeste as you commit it—you’d better have eyes in the back of your head.’
Anthony Esolen, “My College Succumbed to the Totalitarian Diversity Cult“, Crisis magazine website, September 26, 2016.
“The idea that a government would see it as its duty or within its power to redefine what a family is is a sign of a fatal misapprehension. A culture is not defined by its laws; rather, the laws are defined by the living culture. It’s not like murder and theft become bad because governments enact laws against them. Neither do families become different because judges decide that laws will be misconstrued and votes overturned to redefine what a family is. All that does is assure that the police powers of the state will now be used against anyone who does not go along with the insanity.”
Joseph Moore, “Politics as the Least Important Thing“, Yard Sale of the Mind blog, September 16, 2016.
[W]e must say this, that if we take “letter” in the sense of the literal formulation of a commandment and “spirit” in the sense of the intention and meaning of the commandment, it is never possible to fulfill the spirit without fulfilling the letter when moral commandments including an absolute veto are in question. For example, an absolute veto is found in the moral commandments: “Thou shalt not commit adultery,” “Thou shalt not curse,” or “Thou shalt not sacrifice to idols or deny God.” Here it is absolutely impossible to claim that someone could ever depart from the letter without violating the spirit, that is, without sinning.
It makes no sense to say that although someone committed adultery in the literal sense of the word he remains true to the spirit of the commandment—if we take “spirit” in the sense of the meaning and intention of the commandment. The formulation here is such that “spirit” necessarily includes the letter, so that the possibility of any departure from the letter without violating the spirit is excluded regardless of the circumstances.
Dietrich von Hildebrand, True Morality and Its Counterfeits, New York:David McKay Company (1955).
As in the intellectual field there exists a perversion according to which an interesting, complicated, intelligent error is preferred to a simple, evident truth, so there exists also a moral perversion that leads us to prefer the dramatic, interesting tension of a tragic sin to simple innocence.
Dietrich von Hildebrand, True Morality and Its Counterfeits, New York:David McKay Company (1955), pp. 44-45.