REFORMISM. – Reformism is not a theory nor does it rest upon any particular ideology; rather, it is a practical attitude concerning the method to be followed in promoting the progress of social institutions. In opposition to revolutionary tendencies, which regard the existing order as outdated or intrinsically evil in all its elements and therefore seek to overthrow it by force in order to create an entirely different one, reformism holds that the existing order is essentially good, though defective in many respects, and consequently aims to achieve its improvement through gradual and methodical reforms. Taken in this sense, reformism is an attitude coeval with the human spirit, which, in moderate currents, recoils from the extremes of narrow conservatism and subversive revolutionism. It can therefore apply to any social institution within which the desire for progress and the will to correct its defects lead to structural reforms while preserving whatever good elements it may contain. Lively reformist currents have indeed arisen within the Church itself, particularly in times of disciplinary or moral decline, such as those emanating from Cluny and the movement opposing the Protestant "Reformation," which under Paul III led to the convocation of the Council of Trent.
However, from the 19th century onward, reformism acquired a distinctly political meaning. Historically, the ideological and social movement set in motion by the Enlightenment (q.v.), which so greatly influenced the spiritual and practical outlook of the 18th century, may be considered reformist. The proclamation and dissemination of the so-called reformist principles indeed sparked one of the greatest revolutions in history; yet, apart from the religious sphere, their application did not entirely overturn the social order, for both the Declaration of the Rights of Man and the subsequent republican constitution maintained—albeit on a rationalistic and agnostic basis—the fundamental rights of the individual, including that of property. Against this order, partly old and partly new, revolutionary currents directed their attacks.
The 19th century was the century of reformism. Bentham introduced the term into political science, and from then on moderate currents of the most diverse political orientations were designated as reformist. During the Italian Risorgimento, figures such as the Neoguelfs and Gioberti—who gave reformism a historical foundation—were reformist, while at the opposite extreme, with a revolutionary stance, stood the radicals and Mazzinians. The reformist tendency even penetrated socialism, dividing it between revolutionary communism, which remained tied to the most ardent currents and strict adherence to pure Marxist principles, and reformist socialism, which rejected the use of violence. The struggle between these two tendencies had repercussions not only in domestic politics but also on the international stage within the various Internationals (q.v.). History thus shows that reformism is not tied to any particular ideology but can permeate all of them indistinctly, either as a moderating element or as a driving principle. It acts as a moderator in revolutionary currents and as a driving force in conservative ones.
The Church’s attitude toward the social question might well be defined as reformist, though the term is not commonly used. It recognizes that the existing social order is not perfect and therefore requires profound innovations to render it more suited to meeting the demands of modern life, through the creation of new institutions and the adoption of more adequate measures—particularly concerning the organization and remuneration of labor and the more rational distribution of property, so as to mitigate social disparities as far as possible. However, it maintains that the desired improvements should not be achieved through revolution but through sound and progressive evolution. A authoritative expression of this stance is found in the teaching of Pius XII in his address to workers on June 13, 1943: “Not through revolution, but through a
REFORMISM - RIGA
application of the law: for the region east of the Jordan, the cities of Bosor (q.v.) in Ruben, Ramoth Galaad in Gad, and Golan in Manasseh were designated (Deut. 4:41-43). Moses then recalled the obligation to choose three additional cities on the west side of the Jordan (ibid. 19:1-14), adding further practical cases of the law’s application: the chosen cities on this side of the Jordan were Cedes in Nephthali, Sichem in Ephraim, and Hebron in Judah (Josh. 20:1-9).
This provision is one of the admirable singularities that elevate Mosaic law, in its spirit of moderation and humanity, above all other ancient codes. The instinct for blood vengeance, so powerful among primitive peoples and particularly among the Semites (even today among certain Bedouin tribes it is regarded as a duty that would be cowardly not to fulfill), could not be immediately eradicated; Moses, in a sense, regulated it by prescribing that it occur only after judgment. By establishing asylum at the altar during the desert period (Ex. 21:12-14) and, finding this insufficient, in the cities of refuge, he imposed a restraint that often nullified its effects (cf. Num. 35:25; etc.).