Catholics From Austria

"The demand for equality and identity arises precisely in order to avoid that fear, that feeling of inferiority. Nobody is better, nobody is superior, nobody feels challenged, everybody is "safe." Furthermore, if identity, if sameness has been achieved, then the other person's actions and reactions can be forecast. With no (disagreeable) surprises, a warm herd feeling of brotherhood emerges. These sentiments – this rejection of quality (which ineluctably differs from person to person) – explain much concerning the spirit of the mass movements of the last two hundred years. Simone Weil has told us that the "I" comes from the flesh, but "we" comes from the devil."

"The Christian insistence on freedom — the monastic vows are voluntary sacrifices of a select few — derives from the Christian concept that man must be free in order to act morally. (A sleeping, a chained and clubbed, a drugged person can neither be sinful nor virtuous.) Yet, the free world which is practically synonymous with the world of free enterprise alone provides a climate, a way of life compatible with the dignity of man who makes free decisions, enjoys privileges, assumes responsiblilities, and develops his talents as he sees fit. He is truly the steward of his family. He can buy, sell, save, invest, gamble, plan the future, build, retrench, acquire capital, make donations, take risks. In other words, he can be the master of his economic fate and act as a man instead of a sheep in a herd under a shepherd and his dogs. No doubt, free enterprise is a harsh system; it demands real men. But socialism, which appeals to envious people craving for security and afraid to decide for themselves, impairs human dignity and crushes man utterly."

"In the last two hundred years the exploitation of envy—its mobilization among the masses—coupled with the denigration of individuals, but more frequently of classes, races, nations, or religious communities, has been the key to political success."

"It is a commonplace that the great values of life cannot be expressed in numbers and statistics, and this is partly the reason why the ideas of quality and permanence have been so neglected in the period of the Great American Impasse. Neither the holiness of a Santa Teresa, nor the heroism of Tone, nor yet the profundity of theological truth can be expressed in numbers. But in the technicized world numbers become involved with human or inhuman activities of every kind, which find their expression in statistical recording. The various denominations vie in their yearly revenues from whist drives and bingo parties; games are expressed in numbers which are broadcasted all over the country; human beings are said to be "worth" so and so many thousand dollars a year; Bridge has been evolved into a system of mathematical probabilities (Culbertson); houses are evaluated by their rooms and floors, and public squares by their equivalent in money."

"Mr. Hoover's presidency was drawing to a close and Mr. Franklin Delano Roosevelt, one of the most dynamic grave diggers of the Western world, succeeded on a platform not dissimilar to that of his predecessor. Though Mr. Roosevelt belonged to the Democratic party, his social background indisposed him for a time to leftist policies, both national and international. But his wife (from another branch of the Roosevelt family) was more in tune with leftist ideas, undoubtedly the aftereffect of higher feminine education in the United States. Whereas Mr. Roosevelt played his politics by ear, his wife, who wielded considerable influence, was ideologically far more consistent. Mr. Roosevelt, moreover, had but the scantiest education for his task; he hardly knew Europe, and his knowledge of foreign languages was as modest as his acquaintance with the mentality of other nations. Largely ignorant himself, and profoundly anti-intellectual, he had no way of judging, evaluating, and coordinating expert opinion. Even worse, perhaps, his sense of objective truth was gravely impaired. His handicap was by no means primarily of a physical nature."

"It should not be forgotten that none of us lacks the herd instinct completely and that there is scarcely a human being who is totally devoid of the romantic spirit. But while the herd instinct of those "who want to march through life together, along the collective path, shoulder to shoulder, wool rubbing wool and the head down" (José Ortega y Gasset)—is of the animalistic order, the romantic spirit is purely human, divine. The plenitude of life so eagerly sought by the Romantic, as here conceived, is inaccessible to the animal. The terrifying diversity of the total cosmos (visible as well as invisible) has no meaning for the termite or the herdist with their limited existences in their limited buildings."

"One should, in that connection, certainly not forget the "greatest" adventure of the herdist, his banal excursions into the animalistic aspects of sex. Here he hopes to drown the despair over his loneliness in the herd. The Romantic may be alone, but he is never lonely, and that because of his knowledge of the presence of God. (Certainly, also, there is more loneliness in an apartment house or in a crammed subway than in a village with widely dispersed cottages.) Yet the restriction of adventure to the sexual sphere is the reason why our urban culture and civilization is so terribly oversexed. The great thirst does not go for "women" or "men" but for sex alone, sex for sex' sake. It is not the attraction of the other sex, but sex as a drug and escape. It thus stands in the same category as the movies. Modern man, having abandoned the supernatural, here seeks for perhaps a last consolation, in order not to be completely overpowered by machine and monotony."

"Neither are the progressivists, in present-day America, revolutionaries or enemies of the order. Being "radical" or "progressive" they merely want to continue with greater speed and determination along the established, wrong trail."

"Historical Europe is mountainous. The Spaniards, Portuguese, Italians, Greeks, Turks, Bulgarians, Albanians, Croatians, Serbs, Slovenes, the Slovaks and the Austrians, the Swiss, the Norwegians and the Icelanders, the Scots and the Welsh, half the Rumanians and Ruthenians, the Turks, the South Germans, the Sudeten Germans and the South French are either living in mountains or at least in very hilly countries. Many people see the "real" Europeans in these moutaineers. In these parts of the world traditions have been better preserved; patriarchalism, piety, loyalty, altruism — all the truly "romantic" virtues are here more at home than in the progressive plains."

"The monarch is a responsible person. The fact that a monarch is responsible "to God alone," rather than to an assembly or a popular majority, is rather shocking to an agnostic mind; but while God cannot be fooled, the masses can. While it is perhaps true that "one cannot fool all the people all the time," it seems one can fool millions for centuries. History abounds with such examples, especially the history of religions. In spite of the republican-democratic emphasis on "responsible government," subject to the sanction of not getting re-elected (and if being impeached only in the grossest cases of corruption), the demo-republican government nonetheless derives its authority from anonymous, secretly voting masses on a purely numerical basis. It is even impossible to trace the empowering individual; and thus we get what French authors call the "cult of irresponsibility." The electees, rejecting all responsibility, can easily blame the electors for their "mandates." Thus we get today the immoral idea of making whole nations responsible for the misdeeds of their rulers, regardless of whether these had majority support or not. This collective judgment of moral acts is one of the great maladies of the democratic age."

"America is not a democracy. We are not fighting for democracy. We fight for liberty. America not only fights for its own survival, for its own liberty, but also for liberty abroad. Human dignity can never be preserved without liberty. Liberty is therefore a real good, a precious good worth while to be redeemed by blood."

"Liberty and equality are in essence contradictory."

"There is something pathetic in seeing Americans almost daily besmirching unconsciously their ideals and their traditions—all thanks to a faulty education. The Founding Fathers would turn in their graves if they could hear themselves called "Democrats"; America indeed was never a democracy, and never will be [...] Those who have been taught the wrong interpretation may ask their money back from the schools where they have wasted their adolescence. And the textbooks which preach a spurious democracy may still provide us with fuel in cold days to come."

"E pluribus unum, the constructive principle of federation, In God We Trust, the recognition of God's limitless fatherhood — these two watchwords, together with that of Liberty, should be our creed, not that spurious label democracy which our American forebears despised and execrated."

"In the linguistic usage of the Left, "democratic" denotes much more frequently highly negative values. Everybody is acquainted with the real meaning of such expressions as "making democracy work in the classroom" which just stands for lack of discipline, or "democratizing literature" which means plain trash."

"The true herdist [...] is nothing but an egoist who cannot tolerate anybody differing from himself. John Doe, the identitarian, wants a nation, a world, a universe peopled by millions of John Does. He cannot sympathize nor like anybody at variance with John Doe. No wonder that his wishful dream is a humanity of John Does without God or Devil. The herdist is by necessity a humanitarian."

"The true "herdist" will carefully avoid acting or thinking originally, in order not to destroy the uniformity which is so dear to him, and he is also ready to rise immediately against anybody who dares to act independently and thus destroy the sacred unity of the uniform group to which he belongs. The loyal herdist will not rise alone against the sacrilegious offender; he will have the support of the rest of the circumscribed society and thus a mass action of collective protest will take place, forcing the "lonely individual" to conform or to withdraw. It must be fully borne in mind that no one of us is completely free from the influence of the herdist instinct and even the noblest among us yield to its dark appeal in one form or the other."

"[T]here are in America about a hundred different types of "democracy," each held to be "real democracy, democracy as it was meant by the Founding Fathers, democracy as we all understand it." But the Founding Fathers, although they had very clear and concise ideas, wanted personally no democracy, and the only way out of the chaos is to go back like good children to the giants of the past, be they theologians like St. Thomas, philosophers like Plato, or statesmen like the authors of the Federalist. Confusion of words and meanings leads to the confusion of minds, and the confusion of minds breeds upheavals and revolution, as a well-known American once rightly pointed out."

"The herdist instinct is furthermore not only personal, in the sense that it clamors for a personal collectivism; it creates also a longing and desire for the visual or acoustic contemplation of identitarian or uniformistic phenomena. The true herdist, the man truly dominated by that inferior instinct, will not only rejoice in marching amongst twenty thousand uniformly clad soldiers, all stepping rhythmically in one direction, but he will find an almost equal gratification in contemplating the show from a balcony. He will not only be happy in sitting amidst two hundred other bespectacled businessmen, drinking beer and humming one chant in unison, but the aspect of a skyscraper with a thousand identical windows will probably impress him more than a picture by Botticelli or Zurbarán."

"The ideal dwelling place for the herdist is the city, the megalopolis with its apartment houses, clubs, cinemas, theaters, offices, factories, and restaurants. Here the herdist has ample opportunity to live the life of the masses, to lead an impersonal and lonely existence in a truly dehumanized ant heap, to love and like nobody but himself and perhaps those similar to him."

"It must furthermore be borne in mind that equality stands for monotony and not for harmony. A harmonious melody can only be established by different unidentical musical tones. These tones must be assembled and have to follow in a certain sequence; otherwise they will result in chaos and not in melody. Human society presupposes such an inequality and unity."

"These expressions — "culture" and "civilization" — have to be used in their Continental sense to make the point clear. "Culture" is the sum of all products which represent a personal manifestation, like painting, poetry, religion, philosophy, and the humanities. "Civilization" is nonpersonal. It is the sum total of all efforts which contribute to the increase of comfort or "usefulness" in the practical sense. Bathtubs, dentists' tools, railways, and traffic regulations are products of civilization. […] Yet while civilization is basically lack of friction, smoothness, comfort, and material enjoyment we have to look at traditional Christianity as being something "uncomfortable." […] It is difficult to project into the frame of a comfortistic civilization the picture of Christ, hanging on the cross with a body convulsed by pain, the palms torn to shreds by the heavy nails, the hairs glued to the scalp by sweat and coagulated blood. It ought to be repeated again that culture is always "magnificent." […] Civilization is geocentric comfort. But culture, which must be bought by bitter suffering (there is neither art nor sanctity without suffering), points always toward heaven. And the ochlocratic millennium hell bent upon avoiding suffering will turn its back toward heaven."

"True herdism, elevated from the status of a low and contemptible instinct to the supreme level of an ideology, of a Weltanschauung, has become a tremendous force in our modern culture and civilization. The herdist ideologies, based on that powerful animal instinct, have attacked and transformed most spheres of human activities including love, sex, and politics. The different "democratic" (and superdemocratic totalitarian) parties of the twentieth century have continued and fostered this process of dehumanization of our Christian culture to a degree hitherto unknown in the annals of human existence."

"We must furthermore always bear in mind that equality presupposes the perpetual application of force; equality after all is an unnatural condition — it is just as unnatural as a completely straight line, a geometrical plain, a perfect circle, distilled water, etc. It needs the intervention of human agencies who have to curtail and to stem the natural growth and development sometimes in the most brutal and cynical way. Docteur Guillotin, Procrustes, the mythological Hellenic bandit, and the magistrate of Strasbourg who decided during the French Revolution to demolish the tower of the medieval cathedral because it was higher than the surrounding houses, belong all to the same category."

"From a purely human and material point of view we are utterly unequal — unequal in the eyes of our fellow men (which matters less) but also unequal from an absolute material standard. From that point of view we are not even born equal; the syphilitic babe and the healthy newcomer in this world are different in material quality. The stupid and the intelligent man or woman, the physically strong and the physically weak, the learned and the unlearned — they are all humanly unequal from the aspects compared. And of course there is also a hierarchy of characteristics. The Theist will give precedence to spiritual qualities over intellectual qualities, and most people will value intellect higher than mere bodily strength."

"This change from the fatherhood of God to the fatherhood of the pithecanthropus erectus, Dubois' "Walking Ape-Man," has destroyed a good deal of genuine human pride. Once everybody was proud of his own class or station in life. But now there is everywhere an unquenchable thirst for identity and equality. Nobody wants to serve, nobody wants to be subjected because service in a nonhierarchical society means going under the level of equality. [...] the genuine pride which people used to feel for their station in life, vanished: the aristocratic pride, the craftsman's pride, the burgher's pride and honor. Everybody wanted to get quickly to the top of the ochlocratic sand heap of equal gains. The feeling of inequality begins now to be a burning pain, snobism lifts its ugly head, the element of general human competition gains headway in every phase of life."

"This pagan geocentrism has changed the very content of our culture. The "happy end" of the cheap, popular novels and the films is nothing but the outcome of the supposition that the human drama finds its ultimate conclusion here on earth. The Calvinists in their materialism took a similar attitude. The more subtle Atheist, of greater experience, has contempt for the "happy end" and substitutes for it a stubborn heroical pessimism which comes pretty near to integral despair. The modern Catholic French writers like Mauriac and Bernanos avoid the happy end in relation to this life. Paul Claudel, in L'Ôtage, expresses his disbelief in earthly justice by punishing the people of good will and rewarding the villains in the last scene of this play. For the Christian the earth is essentially a "vale of tears.""

"If medieval man would have been told that he could "appoint" his kings or superiors, he might have become quite interested in the proposition. Yet on discovering that his vote was scheduled to be drowned in an ocean of millions of other votes his reaction would have been that of a man whose leg had been pulled successfully."

"There is hierarchy as well as function in every organism. One man may be more important than another just as the eye is more important than the finger."

"'Welfare State' is a misnomer, for every state must care for the common good."

"Liberty is the ideal of aristocracy, just as equality stands for the bourgeoisie and fraternity for the peasantry. One can combine liberty with fraternity but neither of them with equality."

"For the average person, all problems date to World War II; for the more informed, to World War I; for the genuine historian, to the French Revolution."

"Arbitrary compulsory education is after all a flagrant curtailment of parental rights and at least as "totalitarian" as conscription. Yet practically nobody dared to contradict the sacrifices made to the idol of "education" and few people sensed that compulsory elementary education was a great step in the direction of totalitarianism which in time intervened in every region of human existence. True, the father's right is not violated by compulsory education in so far as a certain degree of education is reasonably deemed necessary by the State for citizenship, to be administered in the school of the father's choice, provided that school is not subversive in its nature. But the supreme rule is that the child belongs to the parent and not to the State."

"Cities like London, New York, Berlin, Paris, Chicago, Pittsburgh, Detroit, or Glasgow are high spots of slavery in comparison to Albania, Bulgaria, or even Central Africa. The slavery of the watch and clock, the bourgeois, anthropocentric slavery of material prestige and successful competition (to slave in order to keep up standards), the wage slavery of the proletarian, the school slavery of the children, the conscription slavery of the adolescents, the road slavery, the factory slavery, the barrack slavery, the party slavery, the office slavery, the parlor slavery of manners and conventions — all these slaveries make political "freedom" appear a bitter joke."

"The worship of size and number is an old ochlocratic as well as materialistic trend as opposed to the Christian traditional love for quality. It is "bigger and better" and not "better and bigger" which inspires our democratists with their competitive and recordistic tendencies."

"The personal mystery of medieval man has been largely destroyed by capitalistic technicism and bourgeois scientism. There was always something mystical in personal creation as well as a "secret" in manual, artistic skills; convents and monasteries jealously kept the secret of their liquors; craftsmen had their secrets and so had doctors, alchemists, astrologers, and pharmacists in their more or less dark trades. Mystics, hermits, midwives, cooks, and violin builders harbored their secrets. Nature was full of unpenetrable mysteries and strange events; the scarcity of written documents furthered the growth of sagas, folklore, and legends. But not only man, nature, and life had their mysteries; even today we speak of the mysteries of the Rosary, of the Mass. In the Armenian Rite of the Catholic Church a veil is spread between the altar and audience during the Consecration of the Host. These mysteries on the other hand, personal as they might be, were far from creating walls between human beings who were by them not less magnetically attracted than by distance. Bodies are mutually attracted by nearness, knowledge, and pleasure but souls by distance, mystery, and suffering."

"The dropping of the [atomic] bomb on a populated center was another totally superfluous crime. Even if callous arguments for the annihilation of Hiroshima could be made, there was no necessity for the slaughter in Nagasaki, cradle of Japanese Christianity. Within a split second the bomb wiped out one-eighth of Japan’s Catholic Christians. Here the argument resurfaces—Truman wanted to impress the Soviets, just as Churchill had with Dresden. But how could any butcher impress the arch-butcher from the Caucasus? Not even the late Adolf Hitler had succeeded."

"There is no such thing as a historical fatality; there is only a historical nemesis which punishes those who have hesitated to act when action was still possible."

"The horizontalist is tied down and cannot rise above himself. In his antagonism toward all hierarchy he even finally opposes the idea of God as a superior to himself, as a Supreme Being, and therefore also the conceptual images of Popes, emperors, kings, and fathers."

"Haider: Someone who is capable of work, but is not willing to work — to take up a related or similar or approximately similar job — should be given the sanction of being forced to take on a job by having his unemployment benefit reduced. MP Günther Hausenblas: That amounts to forced work placement! Haider: Then I ask you: How do you justify this to the thousands and thousands of hardworking Austrian employees who fulfil their work obligations year after year? How do you defend that to somebody who for example has lost his job as a joiner, but then takes on a similar job in construction, just so that he doesn't have to go on unemployment benefit? And he is paying his hard earned money in ever higher deductions, so that a few can lounge around in the hammock of the social welfare state. That is not a system we can really defend. Hausenblas: We once had what you're calling for — in the Third Reich! Haider: No, they didn't have that in the Third Reich, because in the Third Reich they had a proper employment policy, which not even your government in Vienna can manage to bring about. That has to be said."

"The social order of Islam is opposed to our Western values. Human rights and democracy are as incompatible with the Muslim religious doctrine as is the equality of women. In Islam, the individual and his free will count for nothing; faith and religious struggle – jihad, the holy war – for everything."

"I certainly think Czerny’s large pianoforte [Op. 500] is worthy of study, particularly in regard to what he says aboutBeethoven and the performance of his works, for he was a diligent and attentive pupil…Czerny’s fingering is particularly worthy of attention. In fact I think that people today ought to have more respect for this excellent man."

"Czerny believed that finger development must be built solely on mechanical gymnastics. His method was one of endless repetition, of constant pecking at one spot…Czerny believed in first developing technique independently from music, then making this technique eventually serve the realisation of artistic aims. For the first time the full separation of mechanics and music was pronounced clearly and frankly."

"At the age of eleven, I had conceived an ardent desire to meet the great pedagogue Karl Czerny… My father had had lessons from the renowned teacher, so that I was well prepared to derive immediate benefit from his valuable instruction… It has been somewhat the fashion to underrate the services this really great man rendered to pianism; but we have only to point to the list of distinguished virtuosi who have come to him as to a fountain-head – Liszt, Thalberg, Döhler, Kullak … His studies are very valuable. He may well be called the Father of Virtuosi… His manner of teaching was somewhat that of an orchestral director. He gave his lessons standing, indicating the different shades of tempo and colouring by gestures. Czerny insisted principally on accuracy, brilliancy, and pianistic effects."

"No on understands better than he [Czerny] the way to strengthen the weakest fingers or by beneficial musical exercises to make study less burdensome without sacrifice of taste."

"It is, however, part of the unfortunate nature of the virtuoso [Czerny] that he demeans all these hard-won accomplishments and wishes to substitute technique for spirit."

"Not even with all one’s critical speed is it possible to catch up with Herr Czerny. Had I enemies, I would, in order to destroy them, force them to listen to nothing but music such as this. The insipidity of these variations is really phenomenal."

"Carl Czerny, “the dry and methodical genius” who has tortured generations of pianists with an inexhaustible stream of studies and exercises, established that it is possible to render on the piano one hundred dynamic gradations encompassed between limits which I shall term “not yet tone” and “no longer tone”."

"Carl Czerny, the nephew’s teacher, was much less devoted to these [Clementi’s] sonatas, and for this and other pedagogical reasons a disagreement arose between him and Beethoven, as a result of which lessons with him were discontinued. He was replaced by Joseph Czerny, a much better teacher than Carl… Under the new teacher’s guidance the nephew advanced along the road prescribed by his uncle."

"Czerny very frequently uses the words ‘humor, humorous, fantastic’ to describe the character of certain movements without even so much as hinting how such a character is to be presented. In one place he does say, “By the successful mastery of all mechanical difficulties.” But if that were all that was required, we would nowadays have hundreds of outstanding Beethoven pianists."