Hostname: page-component-586b7cd67f-g8jcs Total loading time: 0 Render date: 2024-11-25T18:39:28.808Z Has data issue: false hasContentIssue false

The Political Thought of Bernanos

Published online by Cambridge University Press:  05 August 2009

Extract

To include in the same sentence the name of Bernanos and the term “political” or “politics” suggests an initial difficulty. Nothing was farther from his impatient and burning temperament than the meticulousness of the news analyst, or the specialist's careful dissection of the political animal. His domain was, rather, the philosopher's insight and intuition, the social critic's scorn and wrath, and the prophet's prediction of doom. He stated about himself:

People say that Bernanos is never pleased about anything or anyone. When the righteous were wishing success to the crusade of our good neighbour, Señor Franco, he wrote Les Grands Cimetiéres sous la lune, and defended himself as being above all democratic. Now [1947] that all righteous are each more democratic than the other, he still proclaims himself Catholic, and no more democratic than before. A peculiar fellow, that Bemanos.

Type
Research Article
Copyright
Copyright © University of Notre Dame 1958

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

1 Last Essays (Chicago, 1955), p. 262.Google Scholar

2 Mes débuts à Paris (Paris, 1937), p. 190.Google Scholar

3 Histoire de la Démocratie chrétienne (Paris, 1948), p. 12.Google Scholar

4 Dansette, A., Histoire religieuse de la France contemporaine (Paris, 1948), I, p. 144.Google Scholar

5 In fact, two encyclicals by Pope Leo XIII had preceded it: On the Evils of Society (Inscrutabili), and The Socialists (Quod Apostolici Muneris), both in 1878.

6 Journal d'un curé de campagne (Paris, 1936), pp. 7273.Google Scholar

7 Dansette, A., op. cit., II., p. 169.Google Scholar

8 Philosophy of Democratic Government (Chicago, 1951), p. 258.Google Scholar

9 La Grande Peur des bien-pensants (Paris, 1931), p. 205.Google Scholar

10 “Letter to the English” in Plea for Liberty (New York, 1944).Google Scholar

11 Journal d'un curé de campagne, p. 303.Google Scholar

12 L'Enracinement (Paris, 1949), p. 49.Google Scholar

13 In December, 1927, a Sillon publication, Le Petit Démocrate, exalted “the eternal revolutionary ferment of the Gospels which knocks down all the decrepit institutions.”—In 1910 the Vatican had condemned the movement.

14 Rémond, R., La Droite en France (Paris, 1954), p. 196.Google Scholar

15 Ibid., p. 202.

16 Partis politiques et classes sociales (Paris, 1955), p. 24.Google Scholar

17 Le Chemin de la Croix-des-Ames (Paris, 1948), p. 118.Google Scholar

18 Last Essays (Chicago, 1955), p. 121.Google Scholar

19 La Rochelle, Drieu, Gilles (Paris, 1940), p. 382.Google Scholar

20 He had denounced the bien pensants as early as 1913 when he was editor of Avant-Garde, at Rouen.

21 Les Grands Cimetières sous la lune (Paris, 1938), p. 202.Google Scholar

22 “Letters to the Americans,” in Plea for Liberty (New York, 1944), p. 190.Google Scholar

23 Mémoires de guerre (Paris, 1954), I., p. 26.Google Scholar

24 Journal de la France (Paris, 1943).Google Scholar

25 Instead of doing his best to defeat the Prussians, Marshal Bazaine chose to let the Prussians encircle him at Metz, and entered into secret negotiations with Bismarck's emissaries. The object of these negotiations, as was later revealed at Bazaine's trial, was to maintain intact the divisions under his command, and to march them against Paris where the Commune was organizing. See Guillemin, Henri, Cette curieuse guerre de 70 (Paris, 1956).Google Scholar

26 “Letter to the English,” in Plea for Liberty (New York, 1944), p. 102.Google Scholar

27 Bernanos par lui-même (Paris, 1954), pp. 69 and 71.Google Scholar

28 Last Essays (Chicago, 1955), p. 100.Google Scholar

29 Ibid., p. 67.

30 “Letter to the English,” Plea for Liberty (New York, 1944), p. 48.Google Scholar

31 Tradition of Freedom (New York, 1950), p. 163.Google Scholar

32 Ibid., p. 133.

33 Quoted by von Balthasar, Urs, “L'Oeuvre de Bernanos et l'Eglise dans le temps,” La Table ronde, Avril 1956.Google Scholar

34 It is useless, many worker-priests maintain, to preach the Gospels to the worker before he is pulled up to an economic level where he is no longer hungry, and may listen to the words of the Lord. Father Montuclard goes even further: The working class will be Christianized again, he suggests, but not until it has “reconquered human dignity through the [Marxist] philosophy which guides it.” The stand taken by the Vatican and the French hierarchy is well known by now.

35 Last Essays, p. 83.Google Scholar

36 Tradition of Freedom, p. 105Google Scholar.—“The idea of perfecting an ‘inner’ personality,” wrote John Dewey, “is a sure sign of social divisions. What is called inner is simply that which does not connect with other—which is not capable of free and full communication. What is termed spiritual culture has usually been futile, with something rotten about it, just because it has been conceived as a thing which a man might have internally, and therefore exclusively.” Democracy in Education (New York, 1916), p. 143.Google Scholar

37 Last Essays, p. 121.Google Scholar

38 Tradition of Freedom, p. 148Google Scholar.—What he means by the “old-time worker's democracy” is not quite clear. Of democracy in general he said: “Democracy has nothing majestic about it: it is the expression of the will of the largest number: it is the expression [not of liberty but] of necessity.” La Grande Peur des Bien-Pensants, p. 432.Google Scholar

39 Plea for Liberty, p. 242.Google Scholar

40 Ibid., p. 268

41 (London, 1952)

42 Speech before the Spanish Cortes, 1849.

43 Plea for Liberty, p. 247.Google Scholar

44 “Letter to the Europeans,” in Plea for Liberty, 1944, p. 262.Google Scholar

45 Ibid., p. 242.