Our search is no less informed by the Austrian School of economics, rightful heir to the [Catholic] Spanish Scholastic school, whose curriculum is today perhaps most succinct and refined in the writings of its dean-apparent Hans Hermann Hoppe.
Critics and sympathizers alike acknowledge the uniqueness of key tenents of Hoppe's philosophical libertarianism. These concepts include physical removal of those opposed to natural social order, strictures on the free movement of peoples, the necessary marriage of libertarian economics to traditional Christian cultural norms, preference for monarchy over democracy and other conclusions at odds with the hyperindividualistic [classical or otherwise] liberalism of the West that seemed to birth libertarianism in the first place.
Indebted to Mises and Hayek for demonstrating that the fundamental decentralized nature of knowledge makes modern economic success radically dependent upon capitalistic institutions like free-market pricing, double-entry accounting, and entrepreneurialism, we conclude that the peace and concomitant prosperity promised to us by the Virgin Mary with the conversion of Russia would not be possible unless the fundamentals of modern economic production methods become fully reintegrated with the social teachings of the Church.
While Hoppe sees both Catholicism and Protestantism as compatible with capitalism, he tends to stress the later in deference to the protestant 'work ethic.' But Hoppe knows well where this protestant focus on labor gets us. It was protestant economist Adam Smith whose labor theory of value became a fundamental starting-point in the rise of Marxism. Perhaps the more balanced culture typical of Catholic countries in the past provides a more sustained basis for economic development. Similarly, if it is ok to throw-off the yoke of papal governance for the Church as is the impetus in Protestantism, perhaps history demonstrates that in this line Hoppe's monarchy is next to go?
Finally to Russia, where we find the Pan-Slavists have a notion seemingly identical to the economic methodological individualism that Austrian Economics derived as a synthesis of the acting individual and the institutions they constitute, but used to describe the development of society as a whole, economically, culturally and spiritually. It is essentially a synonym to spontaneous order. Further, it also incorporates the recently popular concept of God as put forth by Jordan Peterson as the ideal of all ideals, a truth literally more real than reality itself and derived from the same.
Dr. Tulaev Pavel describes Sobornost as "a concept that expresses free aggregative personal organic self-developing unity. It derives from the word 'sobor' which means a process of coming together, of moving from different directions toward one point. ... Many Russian thinkers developed the universal ideal of sobornost and Sergei Trubetskoy is one of them. His personal view refers to the supra-individual nature of human consciousness - human mind and language - through the principle vector of its development, from a syncretic view of the world through the individualistic to a synthetic view uniting all forms of comprehending reality - intuition, religion, art, philosophy, science and practice. It teaches us to see the eternal in time because every person - every I and you - is a part of the divine soul. Sobornost is manifested in many forms of human life - family, unities, free-statehood, various religions and international organizations. Some saints and prominent persons ... turn after their death in the symbols of sobernost too. And we pray to the sobor of all saints who have achieved glory...and believe that our souls will unite with them and God after the final trial."
Out of Russia will we see a synthesis of all orthodoxies emerge, dislodging the modernist errors, the synthesis of all heresies in which the West is today ensnared?
In this year, the centennial of the apparitions at Fatima, let us pray that we may finally obtain the consecration of Russia. Our Lady of Fatima, pray for us.