It is not the history of Basque thought, but, as the title says, the history of thought in the Basque Country, for the same reason that the University of the Basque Country is not the Basque University. It has many points of interest, for example, the one that says about the famous Spanish Inquisition:
The Inquisition is a political-police instrument of the State, borrowed to the Church and, for example, in the Basque Country, allowed ecclesiastical intervention in ways that the king could not have otherwise. It has been the most effective resource of the modern state of control and manufacture of society to the interior of consciousness. Spain has worked until the 19th century (68 pp. ).
"Dogmatism believed in God and on earth, in the Pope and in the king who represented him, and the liberal advances in the sovereignty of the people. But did Spanish liberalism really believe in the sovereignty of the people?"
And we know that Joxe Azurmendi hasn't come to that conclusion, either looking up on the couch or a monologue boring with himself, but after reading, analyzing and reflecting on the serious literature on the subject.
In the second part, among other things, I have been struck by the views it expresses on Spanish liberalism. In school, in university, in the press, in the media in general, liberalism has always known us, uniting it with progress, and carlism and traditionalism with reactionary setback and dogmatism. Dogmatism believed in God and the earth in the Pope and the king who represented him, and liberal advances in the sovereignty of the people. But did Spanish liberalism really believe in the sovereignty of the people?
First, the Church played an important role in the national uprising against the French (especially the hierarchies, but also some priests of the people). And surprisingly, it was summoned to the Constitutional Court of Cadiz by the bishop of Cadiz, A. de Vera Delgado, who presided over the Central Board. Of the 308 deputies, 97, almost a third, the largest group was the people of the Church (six bishops, 46 quonigos), who gathered together by military and officials formed 97, being the jurists 60. The constituent assemblies were held in the churches and always began with the Mass and the request for help of the Holy Spirit.
In the war with non-religious France, Spain has made the Catholic religion an essential complement to patriotism. Spanish Catholicism (century after century against Muslims, against Protestants, now against the French) always had a particular history and character. All this will leave its mark on the Constitution (e.g. 277). ).
As a foreword to the Cadiz Constitution, before its articles, it can be read: “In the name of God almighty, Father, Son and Holy and Supreme Spirit, the legislator of society. in Article 12: The religion of the Spanish nation is and will be forever the Catholic, Apostolic, Roman, only true. The nation protects by wise and just laws, and prohibits the exercise of any other. in Article 366: In all the peoples of the Monarchy there are schools of first letters, in which children will be taught (...) the Catechism of the Catholic religion, which will also include a brief exposition of civil obligations” (Almighty God, Father, Son and Holy Spirit, the highest author and legislator of society. in Article 12: It is the religion of the Spanish nation and it will always be the Catholic, Apostolic, Roman religion, the only true one. The nation protects with wise and just laws and prohibits any other religion. in Article 366: In all the peoples of the monarchy, schools will be opened in which children will be taught the catechism of the Catholic religion and a brief explanation of civil obligations).
It is reasonable that by reading these statements that we have amended, we should arrive at the following conclusions:
-In the 19th century, the 18th century, and the beginning of Spanish liberalism, say some. Then, over time, things have returned to normal, that is, democracy and the rule of law. Of course, that is what the recent events in Catalonia tell us."
Some of the curiosities of Spanish liberalism appear naked. On the basis of the text that should express the sovereignty of the people, the God “Supreme legislator of society” is recognized. It is confessional: now and always Catholic; moreover, it is dogmatic theological (“only true”), it is the declaration of eternal Spanish intolerance (“prohibits exercise”), with a traditional connection of catechism and civil obligations (281-282).
However, for the Franciscan Fray Casimiro Díaz Acevedo, all these dogmatic Catholic declarations of the Cadiz Constitution were nothing more than a ploy to deceive the stupid people: “He has disguised himself as a Catholic (...) This terrible monster could not have with his concept foreseen in the face of our Catholic Reyno with all the deformity, fierceness and evil that it is essential and necessary for infernal politics to cover it and to move with shining veil (...) it is the most stubborn persecution against history ... In other words: The Constitution is the last invention of the devil to destroy Christianity.
Yes, some will say the accounts of the 19th century and those of the beginning of Spanish liberalism. Then, over time, things have returned to normal, that is, democracy and the rule of law. Yes, of course, that is what the recent events in Catalonia tell us. Lucifer’s invention is now to demand the right of self-determination, to open the door to the risk of the indivisible division of Spain, only to open the door, the dogmatic Spanish Catholic democracy!
Some will highlight some things in this book and others, others, others, others, others. A book worth reading over and over again!