Hostname: page-component-848d4c4894-x24gv Total loading time: 0 Render date: 2024-05-17T23:28:51.928Z Has data issue: false hasContentIssue false

“Whig Thomism” and the Making of the Catholic Neoconservative Movement

Published online by Cambridge University Press:  19 May 2020

Jesse Russell*
Affiliation:
Georgia Southwestern State University
*
Address correspondence and reprint requests to: Jesse Russell, Department of English, Georgia Southwestern State University, 800 Georgia Southwestern State University Dr., Americus, GA31709. E-mail: jesse.russell@gsw.edu; bigandlittlebear256@gmail.com

Abstract

The writings of St. Thomas Aquinas, although widely noted for their clarity, are also rich and capacious enough to merit differing interpretations among scholars of good will and good faith. However, despite the noble intentions and praiseworthy work of the late Michael Novak and other Catholic neoconservatives, their marketing of St. Thomas Aquinas as the “first Whig” appears to sever elements of the Angelic Doctor's philosophy from its essential principles. Although jealously guarding the nobility of conscience and the interior life, St. Thomas envisioned a political community that was decidedly hierarchical and in which the faith was to be shepherded by the state, which itself was charged with suppressing heresy and dissident thinking. These political ideas, moreover, are rooted in the very heart of St. Thomas Aquinas's deepest philosophical and theological principles.

Type
Article
Copyright
Copyright © Religion and Politics Section of the American Political Science Association 2020

Access options

Get access to the full version of this content by using one of the access options below. (Log in options will check for institutional or personal access. Content may require purchase if you do not have access.)

References

REFERENCES

Acton, Lord John Emerich Edward Dalberg. 1877. “The History of Freedom in Christianity.” Mondo Political. http://www.mondopolitico.com/library/lordacton/freedominchristianity/freedominchristianity.htmGoogle Scholar
Allitt, P. 1993. Catholic Intellectuals and Conservative Politics in America, 1950–1985. Ithaca: Cornell University Press.Google Scholar
Aquinas, T. 1947. Summa Theologica, trans. The Fathers of the English Dominican Provence. Cincinnati, OH: Benzinger. https://www.newadvent.org/summa/Google Scholar
Aquinas, T. 1949. On Kingship, trans. Phelan, Gerald B., revised by Eschmann, I. Th., O.P. Toronto: The Pontifical Institute of Mediaeval Studies. https://isidore.co/aquinas/DeRegno.htm.Google Scholar
Ashley, Benedict O. P. 1995. “The Loss of Theological Unity: Pluralism, Thomism, and Catholic Morality.” In Being Right: Conservative Catholics in America, eds. Mary, Jo Weaver and Scott Appleby, R.. Bloomington: Indiana University Press, 6387.Google Scholar
Baxter, M. 2001. “‘Blowing the Dynamite of the Church’: Catholic Radicalism from a Catholic Radicalist Perspective.” In Dorothy Day and the Catholic Worker Movement: Centenary Essays, eds. Thorn, William J., Runkel, Phillip M., and Mountin, Susan. Milwaukee: Marquette University Press, 7994.Google Scholar
Craycraft, K. 1994. “Was Aquinas a Whig? St. Thomas on Regime.” Faith and Reason 20(3) Christendom, https://media.christendom.edu/wp-content/uploads/2016/10/Kenneth-R.-Craycraft-Jr.-Was-Aquinas-a-Whig.pdfGoogle Scholar
Deneen, P. 2018. Why Liberalism Failed. Penguin: New York.CrossRefGoogle Scholar
Drury, S. 2008. Aquinas and Modernity: The Lost Promise of Natural Law. New York: Rowman and Littlefield.Google Scholar
Dulles, A. 2005. “John Paul II and the Renewal of Thomism.” Nova et Vetera 3(3): 443458.Google Scholar
Evans, M. 1994. The Theme is Freedom: Religion, Politics, and the American Tradition. Washington, DC: Regnery.Google Scholar
Finnis, J. 1998. Aquinas: Moral, Political, and Legal Theory. Oxford: Oxford University Press.Google Scholar
George, R. 2001. The Clash of Orthodoxies: Law, Religion, and Morality in Crisis. Wilmington, DE: ISI Books.Google Scholar
Gilby, T. 1958. OP. The Political Thought of Thomas Aquinas. Chicago: University of Chicago Press.Google Scholar
Kerr, F. 2002. After Aquinas: Versions of Thomism. New York: John Wiley and Sons.CrossRefGoogle Scholar
Kraynak, R. 2001. Christian Faith and Modern Democracy: God and Politics in the Fallen World. Notre Dame: University of Notre Dame Press.Google Scholar
Novak, M. 1986. Will It Liberate? Questions about Liberation Theology. New York: Paulist Press.Google Scholar
Novak, M. 1990. This Hemisphere of Liberty: A Philosophy of the Americas. Washington, DC: AEI Press.Google Scholar
Novak, M. 1993. The Catholic Ethic and the Spirit of Capitalism. New York: The Free Press.Google Scholar
Novak, M. 1996. Business as a Calling: Work and the Examined Life. New York: The Free Press.Google Scholar
Novak, M. 2002. On Two Wings: Humble Faith and Common Sense at the American Founding. New York: Encounter Books.Google Scholar
Royal, R. 2006. The God That Did Not Fail. New York: Encounter Books.Google Scholar
Tierney, B. 1982. Religion, Law, and the Growth of Constitutional Thought, 1150–1650. Cambridge: Cambridge University Press.CrossRefGoogle Scholar
Tuck, R. 1979. Natural Rights Theories: Their Origin and Development. Cambridge: Cambridge University Press.CrossRefGoogle Scholar
Weigel, G. 1987. Tranquillitas Ordinis: The Present Failure and Future Promise of American Catholic Thought on War and Peace. Oxford: Oxford University Press.Google Scholar
Weigel, G. 2005. The Cube and the Cathedral: Europe, America, and Politics Without God. New York: Basic Books.Google Scholar
Weigel, G. 2008. Against the Grain: Christianity and Democracy, War and Peace. New York: Herder and Herder.Google Scholar