Gotti Tedeschi: Global Government, Global Religion. Cuius Regio Eius Religio…
5 Luglio 2021
Dear readers of Stilum Curiae, with the permission of the author we are reprinting this article by Professor Gotti Tedeschi which appeared in La Verità on 4 July. Enjoy your reading.
GLOBAL GOVERNMENT, GLOBAL RELIGION (“cuius regio, eius religio…”)
For about half a century now there has been a shared conviction that in order to succeed in governing this global world it is necessary to have a global religion, so as to avoid religious conflicts. This must be done above all by relativizing the Catholic religion, not only because it is dogmatic, but above all because it is structured with a single central and universal Authority. Today, after the economic and pandemic crisis, the scenario has changed a bit, and it seems that in order to reach this goal, conflicts within the Catholic religion are “facilitated” – not so much, or only, for doctrinal reasons, as for reasons related to the explanation of the Covid crisis and the pandemic.
First of all, we have seen an accentuation of old conflicts and rifts between so-called traditionalists and progressives, as well as new ones that are even stronger within the traditionalist camps, and we have the impression that we will also soon see rifts among progressives.
Of course, all this happens thanks to human pride, since in matters of faith too many people consider themselves as “prophets.” But I have the impression that these most recent rifts, which are not directly and clearly tied to doctrinal reasons, are also being skillfully induced and “provoked.”
In matters of faith it takes little to succeed.
This hypothesis is understandable, because what is at stake is control of human behavior, influenced by moral evaluations. In order to be able to control it, one must be able to control faith or confuse it.
History teaches that this happens above all with “heresies” but also through conflicts, rivalries, and divisions within the faithful, thanks to doctrinal confusion.
In order to create doctrinal confusion, all it takes is a magisterium that is excessively “interpretable” along with revolutionary, utopian and evolutionary moral provocations in matters of dogma and doctrine.
These provocations are destined to immediately ignite conflicting reactions within a revealed religion with an absolute and dogmatic Truth. Conflicts within a religion create favorable conditions for highlighting the dangerous excesses of religion for society and thus the supposed need to relativize them more and more. But what is the true goal of these efforts?
History teaches that those who govern often strive to have their religion morally ratify acts of governance. This at least was the thought of the Emperor Charles V of the Holy Roman Empire. In order to put an end to the wars of religion between the aggressive Protestants and the resistant Catholics, he imposed the Peace of Augsburg in 1555 with the famous expression “cuius regio, eius religio” which in fact sanctioned the obligation of every subject to conform to the religious confession of his particular ruler.
It is true that this principle limited religious freedom, but, you know, there was a need to put an end to those religious wars, wasn’t there? With the same aspiration, Louis XIV (unlike his predecessor Henry IV in 1568, the one who said “Paris is worth a Mass”) affirmed “one faith, one law, one King” – “une foi, une loi, un Roi” – and with the Edict of Fontainebleau in 1685 he ended religious liberty in France. Napoleon even sought to bring the Roman Church with him to France.
In short, in order to govern a people, rulers also try to govern their religious faith. Okay, but if someone sought to to govern the entire global world, what would they do? Perhaps they would seek to propose a global, universal religion accepted by everyone because it is directed towards a higher good recognized as common to all? It is easier to do so with religions that are already very worldly or with religious philosophies, but where dogmatic religions with a single moral authority are practiced it is not so easy.
Either you succeed in convincing the one who has absolute authority, or else you need to succeed in confusing doctrine and dogmas in order to create ruptures among the faithful, to the point of creating separations and schisms. There are even “manuals” explaining how to do it. One of them was written in 1862 by August Comte (called “the pontiff of positive religion”) who inspired the famous book by Robert Hugh Benson, The Lord of the World. It is no coincidence that Benson chose this title.
But what sort of universal religion of the global world would one attempt to realize if not a rather pragmatic religion such as Protestantism, or else that of the religious philosophies such as Buddhism, or else a pantheistic and pagan environmentalism? It could be said that many people now suspect that a sort of New Moral Order is being prepared which will accompany and spiritually assist the New World Order of the Great Reset.
Great intellectual laymen such as Oswald Spengler, Hilaire Belloc, Paul Hazard, and Lord Acton considered Catholicism to be essential for civilization. Others like Friedrich Nietzsche or Max Weber considered it harmful for civilization itself. Soon the problem may no longer exist.
Yet in the Catholic world everyone is squabbling like Renzo’s chickens in Manzoni’s I Promessi Sposi.
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