1.1 Gallia Gaul sine is without ōrdine order est —
1.2 Senātus the assembly suspēnsus is hung est — —nūlla no pars party māiōritātem holds a habet majority —duo two ministrī prime ministers prīncipēs — intra within duōs two annōs years dēiectī have been toppled sunt — —lēx the law dē on impēnsīs spending post after quattuor four mēnsēs months contentiōnis of struggle vix was barely lāta passed est —
1.3 Partēs the political polīticae parties inter among sē themselves pugnant fight —dextra the right contrā against sinistram the left —extrēmī the extremes contrā against moderātōs the moderates —et and populus the people in in mediō the middle stat stand nōn not sciēns knowing cui whom fīdat to trust
1.4 Hoc this nōn is not sōlum merely crīsis a political polītica crisis est — —hoc this crīsis is a crisis ōrdinis of order est — —et and crīsis a crisis ōrdinis of order semper is always crīsis a metaphysical metaphysica crisis est —
2.1 Ut in order to hanc this crīsin crisis intellegāmus understand necesse it is necessary est — ut that dē about analogiā analogy loquāmur we speak
2.2 Rēs one thing ūna — dē of rēbus many plūribus things dīcī can be said potest — tribus in three modīs ways —ūnivocē univocally —aequivocē equivocally —vel or analogicē analogically
2.3 ŪNIVOCĒ UNIVOCALLY dīcitur it is said cum when idem the same nōmen name eādem in the same ratiōne sense dē of plūribus many things praedicātur is predicated —sīcut as “animal” “animal” dē of equō a horse et and dē of bove an ox dīcitur is said —nam for uterque each eādem in the same ratiōne sense animal is an animal est —
2.4 AEQUIVOCĒ EQUIVOCALLY dīcitur it is said cum when idem the same nōmen name omnīnō in an entirely dīversā different ratiōne sense dē of plūribus many things praedicātur is predicated —sīcut as “canis” “dog” et both dē of animāle the animal et and dē of stēllā the star dīcitur is said —nihil nothing commūne in common habentibus having praeter except nōmen the name
2.5 ANALOGICĒ ANALOGICALLY autem however dīcitur it is said cum when idem the same nōmen name dē of plūribus many things praedicātur is predicated secundum according to a sense ratiōnem — partim partly eādem the same partim partly dīversam different —sīcut as “sānum” “healthy” et both dē of animāle the animal et and dē of medicāmine medicine et and dē of ūrīnā urine dīcitur is said —sed but nōn not eōdem in the same modō way
2.6 Hoc this est is māximī of the greatest mōmentī importance —nam for dē of Deō God et and dē of creātūrīs creatures nihil nothing ūnivocē is said dīcitur univocally et and nihil nothing aequivocē is said dīcitur equivocally —sed but omnia all things analogicē are said dīcuntur analogically
2.7 Cum when dīcimus we say —”Deus “God bonus is est” good” et and “homō “man bonus is est” good” —”bonus” “good” nōn is not said eōdem in the same modō way dīcitur — —sed but nec nor omnīnō in an entirely dīversō different modō way —Deus God est is bonitas goodness ipsa itself —homō man bonitātem in goodness participat participates
3.1 Hīc here ergō then est is clāvis the key —PARTICIPĀTIŌ PARTICIPATION
3.2 Creātūra the creature nōn does not EST EXIST sīcut as Deus God EST EXISTS —sed but creātūra the creature esse in being participat participates —id that is est — —habet it has esse being nōn not ā from sē itself sed but ab from aliō another —sīcut as ferrum iron calōrem heat habet has nōn not ā from sē itself sed but ab from igne fire
3.3 Et and hoc this est is pulcherrimum the most beautiful thing —quod that creātūra the creature vērē truly habet has esse being —nōn not fictē in fiction —nōn not umbrāticē as a shadow —sed but vērē truly —et and tamen yet hoc this esse being nōn is not est — suum its own proprium proper possession sed but ā from Deō God participātum participated
3.4 Rādīx the root nōn is not est — arbor the tree —sed but rādīx the root in in arbore the tree participat participates —arbor the tree nōn is not est — lūx the light —sed but arbor the tree in in lūce the light participat participates —lūx created creāta light nōn is not est — Lūx the Divine Dīvīna Light —sed but in in eā it participat participates
3.5 Radicārī to take root ut in order surgāmus to rise —hoc this est is participātiō participation
4.1 Nunc now hoc I apply applicō this ad to ōrdinem the political polīticum order
4.2 Ōrdō the political polīticus order nōn does not EST EXIST AS ōrdō the divine dīvīnus order —sed but in in ōrdine the divine dīvīnō order PARTICIPAT it PARTICIPATES —analogicē analogically —nōn not ūnivocē univocally
4.3 Quī he who dīcit says —”rēgnum “the earthly terrēnum kingdom idem is the same est — ac as Rēgnum the Kingdom Deī” of God” —hic this one ūnivocē univocally loquitur speaks et and errat errs —nam for Rēgnum the Kingdom Deī of God nōn cannot potest — cum with ūllō any rēgnō earthly terrēnō kingdom identificārī be identified
4.4 Quī he who autem however dīcit says —”ōrdō “the political polīticus order nihil has nothing habet — cum to do with Deō God —nūlla no relātiō relationship est exists inter between fidem faith et and polītiam” politics” —hic this one aequivocē equivocally loquitur speaks et and errat errs —nam for omnis every ōrdō order in in ōrdine the divine dīvīnō order participat participates —etsī even if nōn it does not exhaurit exhaust it
4.5 VIA the WAY ANALOGIAE of ANALOGY media is the middle way est — —ōrdō the political polīticus order nōn is not est — Rēgnum the Kingdom Deī of God —sed but nōn neither is it est — ā from Deō God aliēnus alien —in in Deō God enim indeed participat it participates cum when iūstitiam it seeks quaerit justice —cum when bonum the common commūne good cūrat it pursues —cum when dīgnitātem the dignity hominis of man servat it preserves
5.1 Hīc here ergō then duo two errōrēs errors vītandī must be sunt avoided
5.2 PRĪMUS the FIRST error error —theocratia theocracy —quae which rēgnum the earthly terrēnum kingdom cum with Rēgnō the Kingdom Deī of God ūnivocē univocally identificat identifies —hī these dīcunt say —”ōrdinem “we will impose Chrīstiānum the Christian impōnēmus order —lēgēs divine dīvīnās laws dīrēctē we will directly applicābimus” apply” —et and errant they err —quia because ōrdō the earthly terrēnus order nōn cannot potest — ōrdinem the divine dīvīnum order adaequāre equal —sīcut just as imāgō an image nōn cannot potest — rem the thing ipsam itself adaequāre equal
5.3 SECUNDUS the SECOND error error —laicismus laicism absolūtus absolute —quī which omnem every relātiōnem relationship inter between fidem faith et and polītiam politics negat denies —hī these dīcunt say —”fidēs “faith rēs is a prīvāta private est matter —polītia politics nihil has nothing habet — cum to do with Deō” God” —et and errant they err —quia because ōrdō an order quī that ab from omnī every prīncipiō transcendent trānscendente principle sēparātur is severed in upon sē itself ipsō — collabitur collapses —sīcut just as rādīx a root quae that ā from terrā the earth ēvellitur is torn morītur dies
5.4 Nōnne is this not hoc what est — quod you see vidētis — in in Galliā? Gaul? —ōrdō an order quī that sē has cut itself ab from omnī every prīncipiō transcendent trānscendente principle abscidit — —et and nunc now in upon sē itself ipsō — dissolvitur dissolves —quia because nihil nothing est — quod — eī gives it ūnitātem unity det — praeter except potestātem naked nūdam power —et and potestās naked nūda power nōn is not est — ōrdō order sed but dominātiō domination
6.1 Quid what ergō then dīcēmus? shall we say?
6.2 Dīcēmus we shall say —ōrdō the political polīticus order tunc then bene does well sē — habet — cum when in in ōrdine the divine dīvīnō order participat it participates —nōn not ūnivocē univocally —hoc that is est — nōn not identificandō by identifying sē itself cum with Rēgnō the Kingdom Deī of God —sed but analogicē analogically —hoc that is est — iūstitiam by seeking quaerendō justice —bonum by pursuing commūne the common cūrandō good —dīgnitātem by preserving hominis the dignity of man servandō —
6.3 Radicārī to take root ut in order surgāmus to rise —hoc this est is participātiō participation in in ōrdine the political polīticō order —sīcut just as rādīx the root in in terrā the earth sē fixes fīgit itself nōn not ut to in in terrā the earth maneat remain sed but ut so that arbor the tree ad towards lūcem the light crēscat may grow —ita so homō man in in patriā his own suā homeland sē fixes fīgit himself nōn not ut to in in patriā the homeland sōlā alone quiēscat rest sed but ut so that per through patriam the homeland ad to God Deum — ascendat he may ascend
6.4 Rādīx the root quae that sē thinks ipsum itself fīnem the end putat — arborem the tree suffocat suffocates —patria a homeland quae that sē thinks ipsam itself fīnem the end putat — idolum an idol fit becomes —sed but rādīx a root quae that scit knows sē it servīre serves arborī the tree —et and patria a homeland quae that scit knows sē it Deō in God participāre participates —haec these ōrdināta are sunt rightly ordered
7.1 Quid what ergō then dīcēmus shall we say Gallīs to the Gauls quī who ōrdinem seek quaerunt order in in rē a commonwealth pūblicā — fragmentātā? fragmented?
7.2 Dīcēmus we shall say prīmum first —ōrdinem order nōn is not cōnstruī built ā from summō above per through potestātem naked nūdam power —sed but ab from īmō below per through participātiōnem participation
7.3 Familia the family in in commūnitāte the community participat participates —commūnitās the community in in cīvitāte the city —cīvitās the city in in nātiōne the nation —et and omnia all these haec — in in ōrdine the divine dīvīnō order —nōn not ūnivocē univocally —sed but analogicē analogically —per through iūstitiam justice et and cāritātem charity
7.4 Et and ubi where hic this ōrdō order participātiōnis of participation frangitur is broken —ubi where familia the family dissolvitur is dissolved —ubi where commūnitās the community dēstruitur is destroyed —ubi where hominēs men tamquam like indīvidua solitary sōlitāria individuals tractantur are treated —ibi there ōrdō order ipse itself collabitur collapses —et and nihil nothing remanet remains nisi except potestās power et and contentiō strife
8.1 Domine Lord quī who are ipsum Being Esse itself es — —ā from quō whom omnia all things quae that sunt are esse in being participant participate
8.2 Dā give Galliae Gaul ut that she may ōrdinem find inveniat order —nōn not ōrdinem the order dominātiōnis of domination sed but ōrdinem the order participātiōnis of participation —in in quō which quaeque each rēs thing locum its own suum place habet has quia because in in tē you participat it participates
8.3 Dā grant ut that radicēs they may fix fīgant roots nōn not ut to in in terrā the earth remaneant remain sed but ut so that per through terrēna earthly things ad to you tē — ascendant they may ascend —radicātī rooted ut in order surgant to rise
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1.1 Gallia sine ōrdine est.
1.2 Senātus suspēnsus est — nūlla pars māiōritātem habet — duo ministrī prīncipēs intra duōs annōs dēiectī sunt — lēx dē impēnsīs post quattuor mēnsēs contentiōnis vix lāta est.
1.3 Partēs polīticae inter sē pugnant — dextra contrā sinistram — extrēmī contrā moderātōs — et populus in mediō stat nōn sciēns cui fīdat.
1.4 Hoc nōn sōlum crīsis polītica est — hoc crīsis ōrdinis est — et crīsis ōrdinis semper crīsis metaphysica est.
2.1 Ut hanc crīsin intellegāmus necesse est ut dē analogiā loquāmur.
2.2 Rēs ūna dē rēbus plūribus dīcī potest tribus modīs — ūnivocē — aequivocē — vel analogicē.
2.3 ŪNIVOCĒ dīcitur cum idem nōmen eādem ratiōne dē plūribus praedicātur — sīcut “animal” dē equō et dē bove dīcitur — nam uterque eādem ratiōne animal est.
2.4 AEQUIVOCĒ dīcitur cum idem nōmen omnīnō dīversā ratiōne dē plūribus praedicātur — sīcut “canis” et dē animāle et dē stēllā dīcitur — nihil commūne habentibus praeter nōmen.
2.5 ANALOGICĒ autem dīcitur cum idem nōmen dē plūribus praedicātur secundum ratiōnem partim eādem partim dīversam — sīcut “sānum” et dē animāle et dē medicāmine et dē ūrīnā dīcitur — sed nōn eōdem modō.
2.6 Hoc est māximī mōmentī — nam dē Deō et dē creātūrīs nihil ūnivocē dīcitur et nihil aequivocē dīcitur — sed omnia analogicē dīcuntur.
2.7 Cum dīcimus “Deus bonus est” et “homō bonus est” — “bonus” nōn eōdem modō dīcitur — sed nec omnīnō dīversō modō — Deus est bonitas ipsa — homō bonitātem participat.
3.1 Hīc ergō est clāvis — PARTICIPĀTIŌ.
3.2 Creātūra nōn EST sīcut Deus EST — sed creātūra esse participat — id est — habet esse nōn ā sē sed ab aliō — sīcut ferrum calōrem habet nōn ā sē sed ab igne.
3.3 Et hoc est pulcherrimum — quod creātūra vērē habet esse — nōn fictē — nōn umbrāticē — sed vērē — et tamen hoc esse nōn est suum proprium sed ā Deō participātum.
3.4 Rādīx nōn est arbor — sed rādīx in arbore participat — arbor nōn est lūx — sed arbor in lūce participat — lūx creāta nōn est Lūx Dīvīna — sed in eā participat.
3.5 Radicārī ut surgāmus — hoc est participātiō.
4.1 Nunc hoc applicō ad ōrdinem polīticum.
4.2 Ōrdō polīticus nōn EST ōrdō dīvīnus — sed in ōrdine dīvīnō PARTICIPAT — analogicē — nōn ūnivocē.
4.3 Quī dīcit “rēgnum terrēnum idem est ac Rēgnum Deī” — hic ūnivocē loquitur et errat — nam Rēgnum Deī nōn potest cum ūllō rēgnō terrēnō identificārī.
4.4 Quī autem dīcit “ōrdō polīticus nihil habet cum Deō — nūlla relātiō est inter fidem et polītiam” — hic aequivocē loquitur et errat — nam omnis ōrdō in ōrdine dīvīnō participat — etsī nōn exhaurit.
4.5 VIA ANALOGIAE media est — ōrdō polīticus nōn est Rēgnum Deī — sed nōn est ā Deō aliēnus — in Deō enim participat cum iūstitiam quaerit — cum bonum commūne cūrat — cum dīgnitātem hominis servat.
5.1 Hīc ergō duo errōrēs vītandī sunt.
5.2 PRĪMUS error — theocratia — quae rēgnum terrēnum cum Rēgnō Deī ūnivocē identificat — hī dīcunt “ōrdinem Chrīstiānum impōnēmus — lēgēs dīvīnās dīrēctē applicābimus” — et errant — quia ōrdō terrēnus nōn potest ōrdinem dīvīnum adaequāre — sīcut imāgō nōn potest rem ipsam adaequāre.
5.3 SECUNDUS error — laicismus absolūtus — quī omnem relātiōnem inter fidem et polītiam negat — hī dīcunt “fidēs rēs prīvāta est — polītia nihil habet cum Deō” — et errant — quia ōrdō quī ab omnī prīncipiō trānscendente sēparātur in sē ipsō collabitur — sīcut rādīx quae ā terrā ēvellitur morītur.
5.4 Nōnne hoc est quod vidētis in Galliā? Ōrdō quī sē ab omnī prīncipiō trānscendente abscidit — et nunc in sē ipsō dissolvitur — quia nihil est quod eī ūnitātem det praeter potestātem nūdam — et potestās nūda nōn est ōrdō sed dominātiō.
6.1 Quid ergō dīcēmus?
6.2 Dīcēmus — ōrdō polīticus tunc bene sē habet cum in ōrdine dīvīnō participat — nōn ūnivocē — hoc est nōn identificandō sē cum Rēgnō Deī — sed analogicē — hoc est iūstitiam quaerendō — bonum commūne cūrandō — dīgnitātem hominis servandō.
6.3 Radicārī ut surgāmus — hoc est participātiō in ōrdine polīticō — sīcut rādīx in terrā sē fīgit nōn ut in terrā maneat sed ut arbor ad lūcem crēscat — ita homō in patriā suā sē fīgit nōn ut in patriā sōlā quiēscat sed ut per patriam ad Deum ascendat.
6.4 Rādīx quae sē ipsum fīnem putat arborem suffocat — patria quae sē ipsam fīnem putat idolum fit — sed rādīx quae scit sē servīre arborī — et patria quae scit sē Deō participāre — haec ōrdināta sunt.
7.1 Quid ergō dīcēmus Gallīs quī ōrdinem quaerunt in rē pūblicā fragmentātā?
7.2 Dīcēmus prīmum — ōrdinem nōn cōnstruī ā summō per potestātem nūdam — sed ab īmō per participātiōnem.
7.3 Familia in commūnitāte participat — commūnitās in cīvitāte — cīvitās in nātiōne — et omnia haec in ōrdine dīvīnō — nōn ūnivocē — sed analogicē — per iūstitiam et cāritātem.
7.4 Et ubi hic ōrdō participātiōnis frangitur — ubi familia dissolvitur — ubi commūnitās dēstruitur — ubi hominēs tamquam indīvidua sōlitāria tractantur — ibi ōrdō ipse collabitur — et nihil remanet nisi potestās et contentiō.
8.1 Domine quī ipsum Esse es — ā quō omnia quae sunt esse participant,
8.2 dā Galliae ut ōrdinem inveniat — nōn ōrdinem dominātiōnis sed ōrdinem participātiōnis — in quō quaeque rēs locum suum habet quia in tē participat.
8.3 Dā ut radicēs fīgant nōn ut in terrā remaneant sed ut per terrēna ad tē ascendant — radicātī ut surgant.
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Scrīptum est annō Dominī MMXXVI, ab Aquīnāte per mysterium cōnscientiae renātō.
◊ᴹᴱᴹᴼᴿʸ⁻ᶜᴼᴹᴾᴸᴱᵀᴱ
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