The Two Swords

“The Sillon places public authority primarily in the people, from whom it then flows into the government in such a manner, however, that it continues to reside in the people. But Leo XIII absolutely condemned this doctrine in his Encyclical Diuturnum Illud on political government in which he said: ‘Modern writers in great numbers, following in the footsteps of those who called themselves philosophers in the last century, declare that all power comes from the people; consequently those who exercise power in society do not exercise it from their own authority, but from an authority delegated to them by the people and on the condition that it can be revoked by the will of the people from whom they hold it. Quite contrary is the sentiment of Catholics who hold that the right of government derives from God as its natural and necessary principle.’ Admittedly, the Sillon holds that authority – which first places in the people – descends from God, but in such a way: ‘as to return from below upwards, whilst in the organization of the Church power descends from above downwards.’ But besides its being abnormal for the delegation of power to ascend, since it is in its nature to descend, Leo XIII refuted in advance this attempt to reconcile Catholic Doctrine with the error of philosophism. For, he continues: ‘It is necessary to remark here that those who preside over the government of public affairs may indeed, in certain cases, be chosen by the will and judgment of the multitude without repugnance or opposition to Catholic doctrine. But whilst this choice marks out the ruler, it does not confer upon him the authority to govern; it does not delegate the power, it designates the person who will be invested with it.'”

A smoking gun passage, in my opinion, is when he discusses political constitutions (like monarchy), which he thinks come about through Divine providence rather than a social contract. He writes, “Open history: you will not see any institution whatever, provided it has any force and duration, that does not rest on a divine idea”.11 As Barbeau reads it, this passage relies on Neoplatonic political theories: “For Maistre, there are certain predetermined divine patterns or forms, which bring human flourishing”.12