The causes of the decline of the Roman Empire, its rectification in the Middle Ages, and future prospects.
Instead, the best is the analysis made by De Francisci of the various political and social factors and various attempts of the restoration of the late imperial period. He brings to light the true cause of decadence: the universal Empire could only hold on provided that the expansive moment would have a corresponding moment of deconcentration and national-racial intensification. Although indispensable, a unique supreme point of reference—the imperial divine authority—could not be sufficient: it would have been instead necessary to provide simultaneously for the spiritual and material defense of the Italico-Roman race as the matrix privileged by elements destined to govern and command in the world. In place of that, Rome accepted cosmopolitanism, the turmoil of leveling and disarticulation. The Empire presumed to embrace universally the human species without distinction of race, peoples or traditions, on the only basis of the supreme central divine power, and close to a break up and a “positivisation” of the ancient juridical idea, at this point turning into the natural law.
On such a basis we incline tend to believe that contrary to the opinions of most and, it can be said, to judge by some of his comments, of De Francicsi himself, Christianity or, at least, a certain Christianity, assumed the inheritance of only the negative aspects of the Empire. In fact, only in terms of the “spirit”, universalistically, it proposed to unify and gather the scattered peoples in the Empire; and if, beyond that, it created in the clergy a hierarchy and a central power, it was created without any racial presuppositions: the clergy was recruited from all the class and peoples and, because of celibacy, could not constitute a caste, it could not give rise to a regular tradition, also supported on blood, as instead happens in many ancient Aryan societies.
Only in the Middle Ages, by means of the Aryo-Germanic contribution, there came to a certain rectification of these negative aspects of the legacy of the last Romanity. The organic ideal arose. Catholicism itself came to show less the traits of a universalistic religion than those of the faith characteristic of the fighting block of the Aryan and European nations of “Christianity”. And it is in these terms and in forms that, as we have had the occasion recently to note in this journal, today have a curious aspect of current affairs and even of “futurism”, that the purest force of our origins is reaffirmed beyond the decline of the first Rome.
⇐ Part IV Finis