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TRADITION AND SOCIETY': de Maistre de Maistre

TRADITION AND SOCIETY ': De Maistre : "Report this interesting article by Massimo De Maistre Intovigne The Restoration second Introvigne (Avvenire, 24/02/2011 )..."

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Report this interesting article by Massimo Intovigne
The Restoration according to De Maistre
Introvigne ( Future , 24/02/2011)


The large volume of Marc Froidefont, Théologie de Joseph de Maistre , published in the prestigious Classiques Garnier (Paris 2010), is part of a revival of interest for this author who has become an international dimension. Diplomat in the service of the Savoy monarchy and the father of a Catholic school that counter-revolutionary, Joseph de Maistre (1753-1821) has been studied mainly from political science.
As for the lovers of his religious thinking, you are often asked about this many years of fervent Catholic membership in the Masons. Maistre shares the papal condemnation, but believed to refer to Freemasonry that plot against the throne and the altar, which belongs not to the lodges, which, if anything, work, argues in favor of the Church and the monarchy. The Enlightenment Freemasonry Freemasonry Maistre believed to oppose a "white" spiritualist, an attempt that failed to consider after the French Revolution, leaving the lodges. Today we can say that these Maistre's ideas were wrong on Freemasonry: The Masonic method is inherently incompatible with Catholic faith. But we can say on the basis of a more recent Magisterium, which has deepened the Masonic method, while Maistre had at his disposal only light sentences in their device, but thin in the grounds.
's book Froidefont dismantled, however, a myth on the religious thought of Maistre, of which the debtor is often said that some ideas Masonic environment and in particular the heterodox mystic Louis Claude de Saint-Martin (1743-1803). Froidefont Maistre says that many texts are reviewed in the light of the lecture notes and other unpublished Savoyard thinker, today partly collected in the archives of Savoy. Quste sources show that much of what is usually attributed to the influence of Saint-Martin comes from patristic texts and particularly by Origen (185-254), which Maistre knows quite well. Several ideas that are unusual today, also emerge as a common theological thought now forgotten, the Orthodox faithful to Rome and eighteenth-century France, usually known only for its authors Jansenists. For
Froidefont maistriana theology of history rests on three stages. The first is the creation where Maistre, wrongly accused of pessimism among the few radical of his time to read directly from St. Thomas Aquinas (1225-1274), in contrast with Protestants and Jansenists enhances the nature of man created in God's image and endowed with reason. The second is the fall, or rather of three falls because the original sin Maistre alongside the Great Flood and the Tower of Babel as a time where men prey pride, lose important parts of the divine gifts and riches which have hitherto preserved. This process of decline continues to this day and becomes the Revolution, a centuries-old process of historical negation of God that is not reduced to the French Revolution. But in the meantime, the redemption offered the opportunity to live fully the third time, the return to God in a positive
the spirit that animated the Middle Ages is accompanied by a critique of its decadence, absolutism and the Enlightenment. However, the Revolution, who is also a punishment from God, offers the possibility of repentance profusely and atonement, that Maistre law according to the "survivor" to which the sufferings of the righteous go mysteriously to the benefit of all mankind: also a theory, states Froidefont, the thinker who takes no esoterism Savoy, but the theology of his time. Revolution is the most satanic, plus the Counter-Revolution has the opportunity to be "angelic and divine."
Maistre expected after the end of the revolutionary process (which does not identify with the post-Napoleonic restoration, for him just a pale shadow of the real Counter-Revolution) a "great religious event," a "divine intervention that encourages the success of the Catholic religion," designed not so millennialist but as special aid for the return of the Orthodox and many Protestants in Rome. It is the Pope, in fact, the center of the meditations of Maistre, whose treatise Du Pape, 1819 will exert a major influence on Vatican Council I and the definition of infallibility.
The Counter-Revolution, however, is not only Maistre to follow the Pope in his teachings more solemn, but take as a guide to the principles of social and political life and for the greater good of nations. Statements are somewhat prophetic, as written at a time when a papal Magisterium that systematically teaches a social doctrine has not yet manifested. But is this "resurrection of the papal throne" Maistre sees that, ultimately, the hope.