Editing Integralism (section)

{{Short description|Principle that the Catholic faith should be the basis of public law and policy}}
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[[File:Labarum_visto_por_Constantino_I_o_Grande.jpg|thumb|The [[Labarum]] of [[Constantine the Great]], the first Roman emperor to embrace [[Christianity]]]]
{{Integralism|all}}

In [[politics]], '''integralism''', '''integrationism''' or '''integrism''' ({{langx|fr|intégrisme}}) is an interpretation of [[Catholic social teaching]] that argues the principle that the Catholic faith should be the basis of [[Canon law of the Catholic Church|public law]] and public policy within civil society, wherever the preponderance of Catholics within that society makes this possible. Integralism is anti-[[Pluralism (political philosophy)|pluralist]],<ref name=Kertzer1980/><ref name=Krogt/> 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.<ref name="Newman">{{cite web|author=[[John Henry Newman]]|title=A Letter Addressed to the Duke of Norfolk on Occasion of Mr. Gladstone's Recent Expostulation|page=317|url=http://www.newmanreader.org/works/anglicans/volume2/gladstone/section8.htm|url-status=dead|archive-url=https://web.archive.org/web/20210224203905/http://www.newmanreader.org:80/works/anglicans/volume2/gladstone/section8.html|archive-date=24 February 2021|work=Newmanreader.org|publisher=The National Institute for Newman Studies}}</ref> 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 [[Freedom of religion|religious freedom]]," a move that some [[Traditionalist Catholicism|traditionalist Catholics]] such as [[Archbishop]] [[Marcel Lefebvre]], the founder of the [[Society of St. Pius X]], argue is at odds with previous doctrinal pronouncements.<ref name="DH">{{cite web|url=http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decl_19651207_dignitatis-humanae_en.html|title=Dignitatis humanae|author=Second Vatical Council|date=7 December 1965|access-date=8 November 2020}}</ref><ref>{{cite book|last1=Egan|first1=Philip A.|title=Philosophy and Catholic Theology: A Primer|date=2009|publisher=Liturgical Press|isbn=9780814656617|pages=56|url=https://books.google.com/books?id=-gmvvzTWIX8C&pg=PA56|language=en}}</ref>

The term is sometimes used more loosely and in non-Catholic contexts to refer to a set of [[social theories|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<ref>{{cite journal |last1=Shepard |first1=William |title='Fundamentalism' Christian and Islamic |journal=Religion |date=October 1987 |volume=17 |issue=4 |pages=355–378 |doi=10.1016/0048-721X(87)90059-5 |quote=Patrick J. Ryan has suggested the term 'integralism' for the Iranian phenomena, by analogy with the Roman Catholic movement by that name and largely because of the role of the 'ulamã' ('Islamic Fundamentalism: a Questionable Category', America, December 29, 1984, pp . 437-440), and this suggestion has some merit.}}</ref> to describe non-Catholic religious movements, such as [[Christian fundamentalism|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 politics|right wing]] of a [[political spectrum]], but it was also adopted by various [[Centrism|centrist]] movements as a tool of political, national and cultural integration.<ref>{{cite journal |last1=Jensen |first1=Mark |title=The Integralist Objection to Political Liberalism |journal=Social Theory and Practice |date=2005 |volume=31 |issue=2 |pages=157–171 |doi=10.5840/soctheorpract200531212 }}</ref>

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 [[Modernism (Roman Catholicism)|modernists]], who had sought to create a synthesis between Christian theology and the [[Liberalism|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.<ref name=Krogt>{{cite book |last1=van der Krogt |first1=Christopher |chapter=Catholic Fundamentalism or Catholic Integralism? |pages=123–125 |editor1-last=Brown |editor1-first=Colin |title=To Strive and Not to Yield: Essays in Honour of Colin Brown |date=1992 |publisher=Department of World Religions, Victoria University of Wellington |isbn=978-0-475-11013-8 }}</ref>