The New Law, the New World Order, and the Cultural Revolution
By Alejandro Ordóñez Maldonado
(Continued)
VIII. The New Law and the New World Order
"I may descend from those ancient men
who in their caves painted animals,
then vases, then gods and skies and
afterward erected cathedrals."
Father Leonardo Castellani
In his extraordinary book "El nuevo orden mundial en el pensamiento de Fukuyama" (The new world order in Fukuyama's thinking) Father Alfredo Sáenz explains in a clear and succinct way that the idea of a community, above national individualities, is an age-long yearning. After the instauration of the Roman Empire, which sought something similar, history knew a new attempt, this time under the aegis of Christianity. We refer to Christendom, which, in a certain way, took over the old empire, although with a new spirit. As is well known it is necessary to distinguish Christianity from Christendom. Christianity is the individual practice of Christian Doctrine; it can occur in heathen countries or even in anti-Christian ones. Christendom, in contrast, exists where the spirit of the Gospel gets to impregnate the temporal order, the culture, the arts, the economy, labor, and, above all, politics; his holiness, Pope Leo XIII, in his Encyclical Immortale Dei, describes it masterfully: "There was once a time when the States were governed in accordance with Christian philosophy, and in which the splendor of evangelic wisdom and its divine virtue guided the laws, the institutions, the mores, the social classes, and the multiple manifestations of the life of the peoples". It was a globalization of the temporal order in which the social need of Christ and of its mystical body ─ the Church ─ was recognized, and which started to dismember beginning in the Sixteenth Century, with the consequent disappearance of that union of Christian nations. A new union was attempted again at the beginning of the Twentieth Century; as far as being a universal community they could be considered similar, with this small distinction, that the current one is without Christ and even more, against Christ and His only Church, and this has always been the intention of Freemasonry, to build a world order that would be a caricature or rather a parody of Christianitas, in which humanity be the union of men without charity, without God, and without Christ. To consolidate this, they have counted with the aid of unbeatable allies, or rather with efficacious instruments: the first one, the Society of Nations or United Nations, which guarantee the global hegemony of the new lords of the world; the second one, UNESCO, organism dependent on the first one which has as its purpose to create a single world culture, and of course the synarchist power, which among its great spokesmen are Zbigniew Brzezinski, and Henry Kissinger. The former, in his book The Technocratic Era claims that thanks to technological progress, above all nuclear physics and computers, we will enter a new era, that of global political progress, in which the unity of the human species will be brought about, in which the transnational corporations will supplant the States, for which reason we should resign ourselves to see the various homelands disappear.
Hereafter, Father Sáenz continues, quoting Alberto Caturelli, the United States will be the "intra-worldly providence of history, the depositary of the highest aims." And, what are these aims? Economic growth, welfare, secular messianism, globalism without homelands; attainable with the aid of computers and of a universal language, English. Professor Antonio Caponetto in his book on the new world order quotes Pierre Virion, who three decades ago made known in his works the universal domination plans in which the aforementioned synarchist plan is evidenced, mentioning one of its principal ideologues, Saint Yves de Alveydre, who proposed as a motto the edification of a Novus Ordo Saeclorum, a new, agnostic and fatherland-free, syncretic and irenicist, order, in which the fusion of the opponents of Christian Civilization would take place. Today, it has been already proclaimed and fully instaurated, and is characterized by the following, as described by the latter of the aforementioned authors:
The World as a manipulable circuit
The world would be a simple international electrically connected net, with its plants, distribution stations, primary and secondary branch lines, switches and general and specific laws. When an overload or an excess resistance takes place, exceeding that calculated by the engineers who projected it and built it, a short circuit is produced. This is equivalent to a coup d'etat, a dictatorship, the rise of an unimagined force or a local conflict. If it becomes generalized as a countercurrent, an extension of the counteracting system or of the conflict occurs. The global village is an electrified world capable of instantaneous connections. Any leftover of patriotism or sovereignty, any vestige of intense religious life capable of influencing public conduct, any autonomous decision with respect to the system programmers, is seen worriedly as a disrupter that has to be immediately adjusted; any gesture that threatens the functioning of the net will be disqualified, first as a destabilizer and quickly disconnected, regardless of whether to do that it becomes necessary to pass over uncountable bodies with the pretext of keeping the validity of universal democracy (Bosnia, Irak).
Rejection of nationalism
One of the most notable spokesmen for the New World Order, as was Zbigniew Brzezinzki, mentions without qualms in his book on the new world order, that there will be a unification of the human genre, globalization of consciences, of communities, such an august future ruled by the United States that it will no longer be sensible nor necessary to think in national nor religious terms. What is national, as well as "Institutionalized Christianity¨ will disappear.
Immanentist Messianism
The two modern prophets of the current reordering, Edwin Toffler and Francis Fukuyama, describe such character in a hair raising manner. Professor Caponetto synthesizes the doctrine of such authors in the following way: "It will be a global, homogeneous world, dominated by the triumph of liberalism and democracy, of market economy and indiscriminate pluralism." A world of consumers ─ faith, nationality, art and philosophy cornered into the realm of the individual's alternatives ─ a messianic conception, strongly secularized, anthropocentric, and immanent, which centers in itself and makes depend the new generation of the human species upon itself.
Compulsive homogenization: uniformity of the sense of existence, of language and of faith.
It is a kind of post-modern inquisition which has as its leitmotif the eternal liberal motto "make yourself free or I'll kill you". Men and peoples are uniformized evermore for the sole political option which compulsorily will be a democracy. We are obligated to be democratic as the United States, or social-democratic, but maintaining the notions of privatization, weakening of the State, absolute non-confessionalism, integral laicism, a market economy, moral permissivism, hetero-directed citizens, with no more opinions or information than that generated by the mainstream media.
Let us not be naíve; it would be impossible to conceive the aforementioned new universal design without a juridical instrument that would guarantee the consolidation of such macro project with theological, philosophical and cultural expressions. Such an instrument is none other than the juridical philosophy of the New Law herein analyzed, which is being imposed without the least resistance on even the most remote corners of the global village, pulverizing all beliefs, all sovereignties, all national traditions, by means of the expedient, well-known in our legal system, of the constitutional blocks which today form part of most of the legal systems. The global society does not tolerate the affirmation of a national being. The national states disappearing, what sense would there be in maintaining the legal and juridical particularities? What reason would there be, living in a global village, for maintaining diverse, and even contradictory, constitutions and legislations? Such obstacles, according to the mind of the designers of the global village, should be removed, and for that purpose, no more efficacious instrument exists than the New Law and the constitutional state, which end up reducing the entire juridical order to the constitutional principles and values for which application, judges other than constitutional judges will not be required. No more than one decade will pass, perhaps less, in which, of the entire juridical system, only the constitution will subsist, and thousands of judges applying the constitutional jurisprudence; it will be the full application of the New Law. Once this has happened, once the plural system of courts and national legal particularities has been dismantled, there will be no sense in having national constitutions, and constitutional judges much less. They will also disappear to give way to the world constitution developed by means of international treaties and by the jurisprudence of transnational judges.
Is this not, gentlemen, the case of the International Criminal Court and of the Inter American Human Rights System? As explained by Patricio Randle in El Derecho, the journal of law and jurisprudence:
"The declared purpose of the International Criminal Court (ICC), the bases of which were established in Rome in July 1998, which were ratified by practically all countries in the world, with the exception of China and the United States, is to try those persons who have been accused of the gravest international crimes, such as war crimes, or crimes against humanity, genocide or aggression.
Specifically, the court menaces with diminishing the sovereignty of the member sates, with carrying out a discretional, politicized justice, and bringing about a jurisdictional monstrosity.
Argentine should not ratify the agreement which so much infringes upon the ban against double jeopardy, the right to an impartial judge, and the right to confront the opposing witnesses. Despite that, with 116 articles and 200 options debated by over 100 nations and organizations, the Rome Conference has created a real legal monstrosity."
Richard Wilkins, law school professor at Brigham Young University is disturbed because "This tribunal claims for itself jurisdiction over any person inhabiting the globe, which converts it into an organ of international government, a matter as novel as it is dangerous since it implies that globalization of justice will become a vehicle for radical policies."
The preamble of the project of the Statute of the ICC establishes that the court "should be complementary to the criminal justice systems of the nations in those cases that judicial processes are not possible or can be inefficacious."
All right an well but how will inefficacy be determined without entering a dark and disputable area? In fact, the ICC, on invalidating the national trials and pretending to define what is an efficacious process and what is not, appropriates to itself a kind of juridical power to review all the criminal systems in the world. Which definitively would be tantamount to constituting itself in a de facto supreme judicial vigilant.
Another aspect of the matter which places it in the shadows is the pretense of not putting limits to the reach of the ICC when dealing additionally with various other types of offenses without specifying which. This enables Amnesty International to claim that "perpetrators of human rights violations should be tried" (The Quest for International Justice: Time for a permanent International Court, July 1995.
It is an almost universally accepted principle, known as non bis in idem, which establishes that a person may not be tried for the same offense twice. Despite that, the ICC does not recognize such right since, as said before, it appropriates to itself the authority of deciding what is an efficacious trial and what is not.
In a letter to Wilson Cary Nicholas of 1803, Thomas Jefferson defended the supremacy of the American Constitution above international treaties, writing: "Our private security lies in having a written constitution. Let us not make of this a blank paper to be interpreted. I say the same of the opinion of those who consider that a treaty grants unlimited power. If this is so, then we have no constitution."
It is obvious that Argentine is not a country zealous of its rights and is open to admitting a reduction of its legal sovereignty and has no qualms in letting others interfere in pacifying operations with juridical pretexts of questionable doctrine, favoring a selective and politicized international doctrine capable of engendering a jurisdictional monstrosity."
The power of the ICC is truly overwhelming, although is Statute in articles fifth to eighth define which offenses will be subjected to its jurisdiction, it does not do it for the crime of aggression, leaving then to the assembly of participating states what should be understood for such crime. It is a blank norm which could include any conduct considered 'politically incorrect', thus giving authority to the assembly of participating states to alter the national constitutions.
Consolidated the above, we will definitively enter the global village, I can already hear the clanking of the chains, the stench of the great tyrant can already be perceived.
By means of Legislative Act 02 of 2001, the State of Colombia modified its National Constitution adding Article 93 which recognizes the jurisdiction of the ICC in the terms established by the Rome Statute; later, Law 742 of June 5, 2002, approved such statute, declared attainable by the Constitutional Court by means of Sentence C-578 / 02.
I wish to be wrong, I hope I am wrong, I hope it is the result of so much science fiction to which television subjects us every day, I hope they are unfounded predictions, I hope and pray mine is a very wrong prediction, I hope what the almost preppy daughter of mine once told me was right: "Dad, how embarrassing, get it over with, don't be so intense, how tenacious of you!" But that intensity is founded on stubborn facts. What I am doing is simply drawing the consequences by observing the episodes which present before our eyes on a daily basis.
I recall today, because it fits like a glove, the description an Argentinian professor made of that utopian village, quite well called 'Cosmic Citizenship':
"The entire globe is an electrical connection which is turned on and off at the whim of its designers, with the docile compilcity of its native operators."
But that is characteristic of the culture in which we are immersed, to which we arrived after traversing four centuries since the renaissance, a legacy of modernity now turned into post-modernity; I understand we live in a skeptical world where a fashionable dilettantism triumphs, where it is necessary to give the appearance of being neuter if we want to be accepted by the holders of public opinion or if we want to be admitted to the right circles. If we want to acquire the cosmic citizenship, we are obligated to be light men, which purposely is similar to the so-called light products so in vogue today: food without calories, lard without grease, beer without alcohol, sugar without glucose, tobacco without nicotine, skimmed milk... a new, decaffeinated man whose slogan is eating everything without calories; ultimately, a man without substance, without contents, devoted to money, to power, to success, to limitless and unrestricted pleasure, with no personal opinion to give and over almost nothing, people with plenty of things but out in the open metaphysically.
Ernesto Sábato, in an interview given to La Nación newspaper, describes that man with a crude realism:
"The mechanization, robotization, alienation, de-sacralization of man, the capitalistic and industrial concentration, produced in the most 'advanced' regions, a man dispossessed of individual relevance, an interchangeable man, like those appliances made by serial production. Modernity gave effect to a sinister paradox: man achieved the conquest of the world of things at the expense of his own objectification; massification suppressed individual desires because the capitalist or communist superstate requires identical men. In the best of cases it collectivizes the senses, massifies the instincts, dulls the sensibilities througn television, unifies tastes through advertising and its slogans; on leaving their factories or offices, men and women, who are the slaves of machines and computers, take refuge in massified sports, in the illusory world of pulp novels and television series made by other machines. These are times when men feel metaphisically out in the open. That science, which the ingenuous thought was going to provide the solution to all of man's physical and spiritual problems, produced instead these gigantic states with their dehumanization. The twentieth century, hidden in the dark, as a sadist thief awaiting a pair of lovers."
Paraphrasing Nicolás Gómez Dávila in his memorable scholia, we can say without fear of being wrong: "If the modern industry has not yet attained manufacturing bodies, it has succeeded in manufacturing souls."
It is precisely the opposite of the man with the legacy of Spanish culture; following Gustavo Thibon, we can assert that:
"Traditional man is characterized by a double tie, toward the high and toward the low. Toward the high because he never obviated the consideration of God, of the transcendent, in his life. Toward the low because he was rooted upon the land, upon reality. This double rooting conferred a sense of his existence in the world. Modern man has broken both ties, that one which united him with the high because he has experienced the feasibility of living prescinding of God, and that one which tied him with the low because he has abandoned the land, the reality, installing himself in a utopism. Perhaps the best figure of this man might be the artificial plant, this plant lacks roots; it looks not toward the high as it ignores the sunlight, not toward the low as it receives not the humidity of the soil. Such is the man of our time, an unhinged being, and consequently, he has become susceptible to being easily transplanted."
The lost harmony will not be brought back to us by the new world order, in vain will all unilateral organisms plow in the sea and build on the desert. It is not the humanitarian international law nor the Geneva Protocol what today´s society requires to return to its course; what it requires is, by the way, what constitutes the essence of Spanishness, individuals and societies recognizing themselves subjected to him who said: "Without me, nothing can you do." He is the salvation of individuals and societies.
Current unanimousness which so much brags of tolerance does not tolerate that the secular dogmas, such as those just controverted, be questioned, and has constructed a religiously, politically, philosophically and juridically correct way of thinking outside of which there is no salvation. Well, you may have noted that I practice the incorrectness, I cannot accommodate to that official truth, I am a kind of heretic of modernity and of post-modernity, a rara avis. Because of this, it could well be said that the foregoing is an unattainable text of the philosophically incorrect; or, if it suits you best, the confession of a reactionary; what can we do, the pluralist society, and the Colombian State is so, cannot but bear with those of us who controvert the principles of what today is called the politically and philosophically correct. If they are truly pluralists, they should be coherent with their pluralism, otherwise, they would fall on the criticism which, lucidly, Vázquez de Mella used to make about the mentors of modernity and post-modernity:
"What incongruency, what incongruency, to erect stands to the principles and scaffolds to their consequences.
Alejandro Ordóñez Maldonado