V
Vouthon
Guest
In the different context of post-Second World War politics, the key word for Christian Democrats was ‘supranationalism’, the ‘great experiment’ envisaged by Schuman since the late 1940s to overcome the clash of nationalities and nationalisms and usher in a new historical stage of humanity. The real aim of supranationalism, Schuman thus explained, was to ‘transcend national boundaries’. Only a ‘supranational organisation’ would overcome ‘selfish and totalitarian nationalism’, ‘racism’ and ‘hatred’, at the same time preserving ‘patriotism’, the ‘noble feeling’ that ‘forged nations and enabled them to accomplish magnificent things.
Working within a neo-Thomist philosophical framework, Maritain started to embrace human rights and modern democracy in the 1930s. In particular, his 1936 study Integral Humanism (Humanisme Intégrale) and his 1942 pamphlet Christianity and Democracy (Christianisme et démocratie) – which was dropped by Allied planes over continental Europe in 1943. His idea of a ‘new Christendom’ (nouvelle chrétienté), or a re-conquest of the modern world and the establishment of a new culture and civilisation of Christian inspiration, influenced Emmanuel Mounier, Étienne Gilson, Henri-Irénée Marrou and, in Italy, Augusto Del Noce. However, Maritain’s philosophy did not remain confined to debates among Catholic philosophers and intellectuals. He was a central figure in drafting the United Nations Declaration of Human Rights. Maritain played a crucial role in the Second Council Vatican, together with neo-Thomist Jesuit John Courtney Murray and other lay intellectuals.
Schuman made direct reference to Maritain in his writings. Many Christian Democrats needed to summon democratic theory to the defence of religious liberty. Schuman went even further. Christianity and democracy were, for him, indistinguishable. Drawing on Maritain, he believed that democracy had its origins in the Christian religion and that the rights of man was a Christian idea. De Gasperi often put forward an ideology which echoed Maritain’s philosophy and the well-known thesis of Henri-Louis Bergson (one of Maritain’s mentors), according to which democracy has its origin in the values of the Gospel.
Europe, Schuman argued, ‘cannot and must not remain an economic and technical enterprise; it needs a soul’. ‘The people must be given a new ideology’, Adenauer remarked in cabinet during a discussion of the coal and steel community. ‘It can only be a European one’. And De Gasperi said to the Italian Senate:
Some said that the European federation is a myth. It’s true, it is a myth in the Sorelian sense. And if you want there to be a myth, then please tell us what myth we need to give to our youth concerning relations between one state and another, the future of Europe, the future of the world, security, and peace, if not this effort toward unification? Do you prefer the myth of dictatorship, the myth of power, the myth of one’s nation’s flag, even if it is accompanied by heroism? But then, we would create once again that conflict that inevitably leads to war. I tell you that this myth is a myth of peace