If we are to understand what is at the heart of the Catholic Right's agenda, then we must understand Carlism, one of the preeminent political philosophy in Spain from the 1830s through the reign of Franco's regime.

What is Carlism?

Carlism is a political philosophy originally developed to help reestablish the Bourbon monarchy in Spain. First emerging as political force in the 1830s, it was primarily a reaction to the increasingly progressive rules of Charles III (1759-1788) and Charles IV (1788-1808), notably the latter's pressure on the Church to sell its property for government revenue. Similar events continued to created tension between the monarchy and the Church.

As Spain became less theocratic forces such as the Carlists, among others, engaged sometime violent struggles to impose a Bourbon monarchy that would bind the church and state as one. Between the 1830s and the Spanish Civil, five separate Carlists made claims to the Spanish throne (the Carlist label is derived from followers of Don Carlos, son of Carlos IV who initially challenged the non-salic ascendancy of Isabella II to the Spanish throne in 1833). Its efforts cumulated in the fascist-instigated Civil War lasting from 1936 through 1939.

While there are variations of this political philosophy two of its common hallmarks should stand out to those who are concerned about theocratic trends in the world. First, it sees ultra-orthodox Catholicism as the cornerstone of the state. Secondly, sovereignty is vested not with the people, but with a monarch, who in turn is answerable only to the Catholic Church.  Whether it be full-blown Carlists or those whose political vision is only influenced by it, these are the two commonly held themes that appear in their various pronouncements.

Are There American Carlists?
Carlism has had varying influence on different members of the Catholic Right. Its truest adherents are found in groups such as Tradition, Family and Property and individuals such as Dr. Alexandra Wilhelmsen.  Although not full-blown Carlists or even identifying themselves with the Carlist name, its influence is clearly present in the elitist writings of theoconservatives such as John Neuhaus, Robert H. Bork and to a lesser extent, George Weigel.

Carlism's influence is also found in varying degrees among Opus Dei members and cooperators It's founder, Josemaria Escriva de Balaguer was openly Carlist (i). Two icons of the American Right during the mid twentieth century, Willmore Kendall  (an admirer of neoconservative guru Leo Strauss ) and Frederick Wilhelmsen, taught at the Opus Dei-founded University of Navarra in Pampalona, Spain. Both Wilhelmsen and Kendall eventually settled in at the University of Dallas that to this day is an educational bastion of the extreme Catholic Right.  In fact, Wilhelmsen's daughter Alexandra still teaches there and is not bashful in her admiration of the philosophy's principle elements:

The first component of the Carlist maxim, "God," implied an acceptance of the traditional sacral view of society inherited from the Middle Ages and still quite prevalent in Spain throughout the nineteenth century. Carlists advocated a renewed commitment by all branches of the government to Christian beliefs and ethics. The "Dios" of their motto, stemming from a strong Catholic tradition strengthened during the struggle against Islam, carried four main themes: confessionality of the State, religious unity of the nation, close collaboration between Church and State, and independence of the Church.(ii)

These common attitudes of "struggle," "religious unity" and "church independence"--something more progressive Catholics view as a lack of accountability--are infused into much of the leadership of the more extreme elements of the Catholic Right. They were clearly apparent forty years ago when L. Brent Bozzell roared, "The Catholic Church in America must forthrightly acknowledge that a state of war exists between herself a