Our "Golden Dome" Is Found Under the Mantle of Our Lady's Maternal Protection

Head-spinning.

Absolutely head-spinning.

The events in the Judeo-Masonic world of naturalism in recent weeks have seen the President of the United States contradicting himself many times—from saying the United States of America needs to own Greenland because of rare earth minerals found a mile under its arctic ice to saying only yesterday, Wednesday, January 21, 2026, the Feast of Saint Agnes, that he did not want Greenland for the rare minerals, to saying that he would use armed force to take over to Greenland unless the Kingdom of Denmark sold its semi-autonomous territory to the United States to saying yesterday that he would not use such armed force, to sending outrageous texts to world leaders, including one to the Prime Minister of Norway saying that he was no longer bound to pursue peace because his country had denied him, Trump, the Nobel Prize for Peace, even though the prize is awarded by an independent committee that is based in Norway, to saying that his was going to impose massive tariffs on some European countries to stating yesterday that he will hold off on such tariffs because a “framework” for a “deal” over Greenland had been reach with North Atlantic Treaty Organization Secretary General Mark Rutte) that is impossible to recite them all.

Full of narcissistic self-boasting and hyperbole, President Donald John Trump’s rhetoric in the past few weeks has been very belligerent and has been reflective of his amoral Deputy White House Chief of Staff Stephen Miller explained recently of the realpolitik that is the foundation of the current administration’s foreign policy:

“We live in a world in which you can talk all you want about international niceties and everything else,” deputy chief of staff Stephen Miller told CNN’s Jake Tapper. “But we live in a world, in the real world … that is governed by strength, that is governed by force, that is governed by power,” Miller said.

“These are the iron laws of the world.”

Any US allies still in denial after the first wild year of Trump’s second term should listen to something else Miller said. “We’re a superpower. And under President Trump, we are going to conduct ourselves as a superpower.” (Greenland, Venezuela, NATO: Stephen Miller sums up a new US mission statement of strength, force, and power.)

Pure Machiavellianism, which was the subject of a lengthy study, Catholicism, Not Machiavellianism, Is The Sole Guide to the Just Social Order, on January 13, 2019, guides amoral men such as Stephen Miller, who once justified Melania Knauss’s posing for obscene photographs in her youth as “performance art,” and, of course, the man for whom he works, Donald John Trump.

The limits of political power are proscribed by the binding precepts of the Divine Positive Law and the Natural Law, something that was the subject of a recent commentary, Trump Boasts of Having His “Own” Morality in His Own Mind, and everyone, including those who hold governmental authority, have a responsibility to please the Divine Redeemer, Christ the King, in all that they think, say, and do:

Accordingly, We first of all declare that all Catholics have a sacred and inviolable duty, both in private and public life, to obey and firmly adhere to and fearlessly profess the principles of Christian truth enunciated by the teaching office of the Catholic Church. In particular We mean those principles which Our Predecessor has most wisely laid down in the encyclical letter "Rerum Novarum." We know that the Bishops of Prussia followed these most faithfully in their deliberations at the Fulda Congress of 1900. You yourselves have summarized the fundamental ideas of these principles in your communications regarding this question.

These are fundamental principles: No matter what the Christian does, even in the realm of temporal goods, he cannot ignore the supernatural good. Rather, according to the dictates of Christian philosophy, he must order all things to the ultimate end, namely, the Highest Good. All his actions, insofar as they are morally either good or bad (that is to say, whether they agree or disagree with the natural and divine law), are subject to the judgment and judicial office of the Church. All who glory in the name of Christian, either individually or collectively, if they wish to remain true to their vocation, may not foster enmities and dissensions between the classes of civil society. On the contrary, they must promote mutual concord and charity. The social question and its associated controversies, such as the nature and duration of labor, the wages to be paid, and workingmen's strikes, are not simply economic in character. Therefore they cannot be numbered among those which can be settled apart from ecclesiastical authority. "The precise opposite is the truth. It is first of all moral and religious, and for that reason its solution is to be expected mainly from the moral law and the pronouncements of religion."(Pope Saint Pius X, Singulari Quadam, September 24, 1912.)

A limited civil government domestically and the peaceful intercourse of nations that respect the integrity of the Divine Positive Law and the Natural Law is only possible in the properly ordered Catholic state, where citizens would be possessed of the sensus Catholicus and would not look to "government" for the "solutions" to problems that have their remote cause in Original Sin and their proximate causes in our own Actual Sins. Individual issues that arise would be examined by Catholics in light of First and Last Things as they made honest efforts to apply the binding precepts of the Divine Positive Law and the Natural Law in the concrete circumstances in which they find themselves. Catholics can disagree about the application of principles. They are not free to disagree about the fact that the Faith governs all of our actions, both personal and social, at all times.

It is in this regard, therefore, that President Donald John Trump’s address yesterday to the assembled globalists at the One World Order hootenanny called the pro-population, pro-abortion, pro-everything bad World Economic Forum, which was founded by the notorious transhumanist named Klaus Schwab, must be evaluated as even though the president spoke many truths about Europe to the assembled ideologues in Davos, Switzerland, he failed, as always, to understand the real cause of Europe’s decline: the overthrow of the Social Reign of Christ the King by the Protestant Revolution and the subsequent rise of the triumph of Judeo-Masonic naturalism that has sprung the likes of the World Economic Forum.

Before explaining this for the gazillionth time, the New York Post issued an editorial that summarized the Trump address yesterday in praiseworthy terms as follows:

President Donald Trump in Davos just delivered some home truths to the assembled grandees of Europe, who unsurprisingly resent being reminded of what a basket case they’ve made of their continent in just a couple of decades.

Trump was blunt. Europe, he told the crowd, has squandered its inheritance.

Its ruinous energy policies have resulted in deindustrialization, “lower economic growth, lower standards of living” and “lower birth rates.”

Europeans, Trump explained, “are destroying themselves”: Attached to its postwar sense of itself as the world’s moral leader in the exercise of soft power, Europe has embraced a policy of cultural suicide and become a mass migration sump for the excess young male populations of West Asia and Africa.

This cultural destabilization has hollowed out European identity and destabilized civil society.

Trump’s comments followed remarks the night before from Commerce Secretary Howard Lutnick, who shocked a Davos dinner party by saying that “globalization” — the absolute sacred cow of the assembled — “has failed.”

The dogma of “net zero,” Lutnick told its faithful adherents, is damning Europe “to be subservient to China.”

The Davos crowd similarly bristled at Trump’s characterization of Europe (and Canada) — as freeloaders, but their vaunted and cherished social-democratic-welfare states have indeed been propped up for decades by America’s massive defense expenditures.

The Greenland question is driving the Euros crazy, yet their response — sending a few dozen paratroopers to perform military exercises on the icy expanse — only underlines the absurdity of the European claim to the island.

How come they’re ready to mount a vigorous defense of Greenland against a non-existent military threat from America, when they can’t find the will to stop small craft filled with African migrants from landing on their shores every day?

Fact: Absent American intervention, Russia or China would have no problem plucking at will the ripe fruit of Greenland to fulfill their Arctic ambitions.

Media boffins cluck over how Trump is disregarding Greenland’s “sovereignty,” but Greenlanders have no sovereignty: They remain, unaccountably, subjects of tiny Denmark.

Trump’s criticism of Europe and the globalist outlook of “Davos Man” was scathing. But “tough love” often is.

Europe is sinking under the weight of its leaders’ self-delusions; they need slapping in the face to wake up before it’s too late. (Trump simply gave Davos elites some 'tough love' -- to finally wake them up.)

Although I do not agree that Denmark has no claim over Greenland and believe it is never morally justified to even threaten to take over a people just because they cannot defend themselves (what about Luxembourg or Liechtenstein or the State of Vatican City—in normal circumstances, that is), the president, despite all his typical bluster and braggadocio within the pages of his nineteen page address, and the members of the editorial board of the New York Post do not understand that Europe has fallen apart because of the overthrow of the Social Reign of Christ the King.

Moreover, the evils that befallen Europe and caused to decline so dramatically have included a daily genocide against the preborn by chemical and surgical means, the promotion of sterilization, carnal licentiousness and, more recently, euthanasia for children and for almost everyone else in some countries. These evils have caused Europe’s depopulation and its supposed need for immigrants to maintain the labor force while these immigrants reject assimilation and seek to live without regard bto anything but their false religious beliefs.

Pope Pius XII cogently summarized the effects of this overthrow in his first encyclical letter, Summi Pontificatus, October 19, 1939, which issued just forty-nine days after the outbreak of World War II:

7. Who among “the Soldiers of Christ” — ecclesiastic or layman — does not feel himself incited and spurred on to a greater vigilance, to a more determined resistance, by the sight of the ever-increasing host of Christ’s enemies; as he perceives the spokesmen of these tendencies deny or in practice neglect the vivifying truths and the values inherent in belief in God and in Christ; as he perceives them wantonly break the Tables of God’s Commandments to substitute other tables and other standards stripped of the ethical content of the Revelation on Sinai, standards in which the spirit of the Sermon on the Mount and of the Cross has no place? (Pope Pius XII, Summi Pontificatus, October 20, 1939.)

Interjection:

This description of how both the leaders of Nazism and Bolshevism were attacking the truths of the Faith in order to substitute their own utopian fantasies place of everything contained within the Sacred Deposit of Faith, including the Ten Commandments, that reduce men to the point of state servitude is more relevant now in the so-called “civilized” West than it was even eighty-six and one-half years ago.

His Holiness went on to emphasize his own commitment to Christ the King and to His Most Sacred Heart that were the keynotes of Pope Pius XI’s pontificate that immediately preceded his own:

8. Who could observe without profound grief the tragic harvest of such desertions among those who in days of calm and security were numbered among the followers of Christ, but who — Christians unfortunately more in name than in fact — in the hour that called for endurance, for effort, for suffering, for a stout heart in face of hidden or open persecution, fell victims of cowardice, weakness, uncertainty; who, terror-stricken before the sacrifices entailed by a profession of their Christian Faith, could not steel themselves to drink the bitter chalice awaiting those faithful to Christ?

9. In such dispositions of time and temperament, Venerable Brethren, may the approaching Feast of Christ the King, on which this, Our first Encyclical, will reach you, be a day of grace and of thorough renewal and revival in the spirit of the Kingdom of Christ. May it be a day when the consecration of the human race to the Divine Heart, which should be celebrated in a particularly solemn manner, will gather the Faithful of all peoples and all nations around the throne of the Eternal King, in adoration and in reparation, to renew now and forever their oath of allegiance to Him and to His law of truth and of love.

10. May it be for the Faithful a day of grace, on which the fire that Our Lord came to cast upon the earth will kindle with ever greater light and purity. May it be a day of grace for the lukewarm, for the weary, for the afflicted, that their heads, which have become faint, may give proofs of interior renewal and regeneration of spirit. May it be a day of grace also for those who have not known Christ or who have lost Him; a day when from millions of faithful hearts will rise to Heaven the prayer that “the Light which enlighteneth every man that cometh into this world” (Saint John i. 9) may make clear to them the way of salvation, that His grace may stir in the “troubled heart” of the wanderers a homesickness for things eternal, a homesickness that impels them to return to Him, Who from His sorrowful throne of the Cross thirsts for their souls also and Who is consumed by a desire to become for them, too, “the Way, and the Truth and the Life” (Saint John xiv. 6).

11. As, with a heart full of confidence and hope, We place this first Encyclical of Our Pontificate under the Seal of Christ the King, We feel entirely assured of the unanimous and enthusiastic approval of the whole flock of Christ. The difficulties, anxieties and trials of the present hour arouse, intensify and refine, to a degree rarely attained, the sense of solidarity in the Catholic family. They make all believers in God and in Christ share the consciousness of a common threat from a common danger. (Pope Pius XII, Summi Pontificatus, October 20, 1939.)

Interjection:

Like Pope Pius XI before him, who had instituted the Feast of Christ the King when he issued Quas Primas on December 11, 1922, Pope Pius XII urged Catholics to make good use of a liturgical feast that was designed to remind them of the Sovereignty of Our Divine Redeemer over all men, including the potentates of the world who were threatening the very life of Holy Mother Church and engaged in a fearsome series of attacks upon Catholics. This exhortation included a not-so-subtle condemnation of both the Nazis and Soviets when His Holiness noted that the “difficulties, anxieties and trials of the present hour arouse, intensify and refine, to a degree rarely attained, the sense of solidarity in the Catholic family” because they shared “the consciousness of a common threat from a common danger.

Pope Pius XII also spoke of the how the errors of Modernity, including those of Protestantism, created a world of amorality where people no longer see each in each other the Divine impress and are thus prone to dehumanize others on grounds of racial, philosophical, political, and/or ideological differences. The Protestant Revolution against the Divine Plan that God instituted to effect man’s return to Him through His Catholic Church was the proximate cause by which darkness had descended upon the world when Pope Pius XII issued Summi Pontificatus. Untethered from their mater and magister, Holy Mother Church, fallen men, devoid of Sanctifying Grace, must return to states of barbarism to such an extent that they come to dehumanize those who disagree with them.

Pope Pius XII made this clear in the following passages of Summi Pontifactus as he stated clearly that men must become the slaves of error once they dethrone Christ the King and put themselves and their falsehoods in His place and that of Holy Mother Church. The Protestant Revolution’s dethroning of Christ the King led directly to atheism and to the dehumanization of those who dare to hold fast to the truths of the Holy Faith:

21. At the head of the road which leads to the spiritual and moral bankruptcy of the present day stand the nefarious efforts of not a few to dethrone Christ; the abandonment of the law of truth which He proclaimed and of the law of love which is the life breath of His Kingdom.

22. In the recognition of the royal prerogatives of Christ and in the return of individuals and of society to the law of His truth and of His love lies the only way to salvation.

23. Venerable Brethren, as We write these lines the terrible news comes to Us that the dread tempest of war is already raging despite all Our efforts to avert it. When We think of the wave of suffering that has come on countless people who but yesterday enjoyed in the environment of their homes some little degree of well-being, We are tempted to lay down Our pen. Our paternal heart is torn by anguish as We look ahead to all that will yet come forth from the baneful seed of violence and of hatred for which the sword today ploughs the blood-drenched furrow.

24. But precisely because of this apocalyptic foresight of disaster, imminent and remote, We feel We have a duty to raise with still greater insistence the eyes and hearts of those in whom there yet remains good will to the One from Whom alone comes the salvation of the world — to One Whose almighty and merciful Hand can alone calm this tempest — to the One Whose truth and Whose love can enlighten the intellects and inflame the hearts of so great a section of mankind plunged in error, selfishness, strife and struggle, so as to give it a new orientation in the spirit of the Kingship of Christ.

25. Perhaps — God grant it — one may hope that this hour of direct need may bring a change of outlook and sentiment to those many who, till now, have walked with blind faith along the path of popular modern errors unconscious of the treacherous and insecure ground on which they trod. Perhaps the many who have not grasped the importance of the educational and pastoral mission of the Church will now understand better her warnings, scouted in the false security of the past. No defense of Christianity could be more effective than the present straits. From the immense vortex of error and anti-Christian movements there has come forth a crop of such poignant disasters as to constitute a condemnation surpassing in its conclusiveness any merely theoretical refutation.

26. Hours of painful disillusionment are often hours of grace — “a passage of the Lord” (cf. Exodus xii. 11), when doors which in other circumstances would have remained shut, open at Our Savior’s words: “Behold, I stand at the gate and knock” (Apocalypse iii. 20). God knows that Our heart goes out in affectionate sympathy and spiritual joy to those who, as a result of such painful trials, feel within them an effective and salutary thirst for the truth, justice and peace of Christ. But for those also for whom as yet the hour of light from on high has not come, Our heart knows only love, Our lips move only in prayer to the Father of Light that He may cause to shine in their hearts, indifferent as yet or hostile to Christ, a ray of that Light which once transformed Saul into Paul; of that Light which has shown its mysterious power strongest in the times of greatest difficulty for the Church.

27. A full statement of the doctrinal stand to be taken in face of the errors of today, if necessary, can be put off to another time unless there is disturbance by calamitous external events; for the moment We limit Ourselves to some fundamental observations.

28. The present age, Venerable Brethren, by adding new errors to the doctrinal aberrations of the past, has pushed these to extremes which lead inevitably to a drift towards chaos. Before all else, it is certain that the radical and ultimate cause of the evils which We deplore in modern society is the denial and rejection of a universal norm of morality as well for individual and social life as for international relations; We mean the disregard, so common nowadays, and the forgetfulness of the natural law itself, which has its foundation in God, Almighty Creator and Father of all, supreme and absolute Lawgiver, all-wise and just Judge of human actions. When God is hated, every basis of morality is undermined; the voice of conscience is stilled or at any rate grows very faint, that voice which teaches even to the illiterate and to uncivilized tribes what is good and what is bad, what lawful, what forbidden, and makes men feel themselves responsible for their actions to a Supreme Judge.

29. The denial of the fundamentals of morality had its origin, in Europe, in the abandonment of that Christian teaching of which the Chair of Peter is the depository and exponent. That teaching had once given spiritual cohesion to a Europe which, educated, ennobled and civilized by the Cross, had reached such a degree of civil progress as to become the teacher of other peoples, of other continents. But, cut off from the infallible teaching authority of the Church, not a few separated brethren have gone so far as to overthrow the central dogma of Christianity, the Divinity of the Savior, and have hastened thereby the progress of spiritual decay.

30. The Holy Gospel narrates that when Jesus was crucified “there was darkness over the whole earth” (Matthew xxvii. 45); a terrifying symbol of what happened and what still happens spiritually wherever incredulity, blind and proud of itself, has succeeded in excluding Christ from modern life, especially from public life, and has undermined faith in God as well as faith in Christ. The consequence is that the moral values by which in other times public and private conduct was gauged have fallen into disuse; and the much vaunted civilization of society, which has made ever more rapid progress, withdrawing man, the family and the State from the beneficent and regenerating effects of the idea of God and the teaching of the Church, has caused to reappear, in regions in which for many centuries shone the splendors of Christian civilization, in a manner ever clearer, ever more distinct, ever more distressing, the signs of a corrupt and corrupting paganism: “There was darkness when they crucified Jesus” (Roman Breviary, Good Friday, Response Five).

31. Many perhaps, while abandoning the teaching of Christ, were not fully conscious of being led astray by a mirage of glittering phrases, which proclaimed such estrangement as an escape from the slavery in which they were before held; nor did they then foresee the bitter consequences of bartering the truth that sets free, for error which enslaves. They did not realize that, in renouncing the infinitely wise and paternal laws of God, and the unifying and elevating doctrines of Christ’s love, they were resigning themselves to the whim of a poor, fickle human wisdom; they spoke of progress, when they were going back; of being raised, when they groveled; of arriving at man’s estate, when they stooped to servility. They did not perceive the inability of all human effort to replace the law of Christ by anything equal to it; “they became vain in their thoughts” (Romans i. 21).

32. With the weakening of faith in God and in Jesus Christ, and the darkening in men’s minds of the light of moral principles, there disappeared the indispensable foundation of the stability and quiet of that internal and external, private and public order, which alone can support and safeguard the prosperity of States. (Pope Pius XII, Summi Pontificatus, October 20, 1939.)

Interjection:

This is very similar to what Pope Leo XIII wrote in Immortale Dei, November 1, 1885, and in Tametsi Futura Prospicientibus, November 1, 1900:

23. But that harmful and deplorable passion for innovation which was aroused in the sixteenth century threw first of all into confusion the Christian religion, and next, by natural sequence, invaded the precincts of philosophy, whence it spread amongst all classes of society. From this source, as from a fountain-head, burst forth all those later tenets of unbridled license which, in the midst of the terrible upheavals of the last century, were wildly conceived and boldly proclaimed as the principles and foundation of that new conception of law which was not merely previously unknown, but was at variance on many points with not only the Christian, but even the natural law. . . .

To hold, therefore, that there is no difference in matters of religion between forms that are unlike each other, and even contrary to each other, most clearly leads in the end to the rejection of all religion in both theory and practice. And this is the same thing as atheism, however it may differ from it in name. Men who really believe in the existence of God must, in order to be consistent with themselves and to avoid absurd conclusions, understand that differing modes of divine worship involving dissimilarity and conflict even on most important points cannot all be equally probable, equally good, and equally acceptable to God.

32. So, too, the liberty of thinking, and of publishing, whatsoever each one likes, without any hindrance, is not in itself an advantage over which society can wisely rejoice. On the contrary, it is the fountain-head and origin of many evils. Liberty is a power perfecting man, and hence should have truth and goodness for its object. But the character of goodness and truth cannot be changed at option. These remain ever one and the same, and are no less unchangeable than nature itself. If the mind assents to false opinions, and the will chooses and follows after what is wrong, neither can attain its native fullness, but both must fall from their native dignity into an abyss of corruption. Whatever, therefore, is opposed to virtue and truth may not rightly be brought temptingly before the eye of man, much less sanctioned by the favor and protection of the law. A well-spent life is the only way to heaven, whither all are bound, and on this account the State is acting against the laws and dictates of nature whenever it permits the license of opinion and of action to lead minds astray from truth and souls away from the practice of virtue. To exclude the Church, founded by God Himself, from life, from laws, from the education of youth, from domestic society is a grave and fatal error. A State from which religion is banished can never be well regulated; and already perhaps more than is desirable is known of the nature and tendency of the so-called civil philosophy of life and morals. The Church of Christ is the true and sole teacher of virtue and guardian of morals. She it is who preserves in their purity the principles from which duties flow, and, by setting forth most urgent reasons for virtuous life, bids us not only to turn away from wicked deeds, but even to curb all movements of the mind that are opposed to reason, even though they be not carried out in action. (Pope Leo XIII, Immortale Dei, November 1, 1885.)

 God alone is Life. All other beings partake of life, but are not life. Christ, from all eternity and by His very nature, is “the Life,” just as He is the Truth, because He is God of God. From Him, as from its most sacred source, all life pervades and ever will pervade creation. Whatever is, is by Him; whatever lives, lives by Him. For by the Word “all things were made; and without Him was made nothing that was made.” This is true of the natural life; but, as We have sufficiently indicated above, we have a much higher and better life, won for us by Christ’s mercy, that is to say, “the life of grace,” whose happy consummation is “the life of glory,” to which all our thoughts and actions ought to be directed. The whole object of Christian doctrine and morality is that “we being dead to sin, should live to justice” (I Peter ii., 24)-that is, to virtue and holiness. In this consists the moral life, with the certain hope of a happy eternity. This justice, in order to be advantageous to salvation, is nourished by Christian faith. “The just man liveth by faith” (Galatians iii., II). “Without faith it is impossible to please God” (Hebrews xi., 6). Consequently Jesus Christ, the creator and preserver of faith, also preserves and nourishes our moral life. This He does chiefly by the ministry of His Church. To Her, in His wise and merciful counsel, He has entrusted certain agencies which engender the supernatural life, protect it, and revive it if it should fail. This generative and conservative power of the virtues that make for salvation is therefore lost, whenever morality is dissociated from divine faith. A system of morality based exclusively on human reason robs man of his highest dignity and lowers him from the supernatural to the merely natural life. Not but that man is able by the right use of reason to know and to obey certain principles of the natural law. But though he should know them all and keep them inviolate through life-and even this is impossible without the aid of the grace of our Redeemer-still it is vain for anyone without faith to promise himself eternal salvation. “If anyone abide not in Me, he shall be cast forth as a branch, and shall wither, and they shall gather him up and cast him into the fire, and he burneth” john xv., 6). “He that believeth not shall be condemned” (Mark xvi., 16). We have but too much evidence of the value and result of a morality divorced from divine faith. How is it that, in spite of all the zeal for the welfare of the masses, nations are in such straits and even distress, and that the evil is daily on the increase? We are told that society is quite able to help itself; that it can flourish without the assistance of Christianity, and attain its end by its own unaided efforts. Public administrators prefer a purely secular system of government. All traces of the religion of our forefathers are daily disappearing from political life and administration. What blindness! Once the idea of the authority of God as the Judge of right and wrong is forgotten, law must necessarily lose its primary authority and justice must perish: and these are the two most powerful and most necessary bonds of society. Similarly, once the hope and expectation of eternal happiness is taken away, temporal goods will be greedily sought after. Every man will strive to secure the largest share for himself. Hence arise envy, jealousy, hatred. The consequences are conspiracy, anarchy, nihilism. There is neither peace abroad nor security at home. Public life is stained with crime. (Pope Leo XIII, Tametsi Futura Prospicientibus, November 1, 1900.)

Popes Leo XIII and Pius XII accurately described the state of the world at the time they issued their respective encyclical letters, but they also prophetically predicted the plight of the world in which we live long after their deaths. The teleology of error is such that men who formed in the crucible of error and nourished by hatred throughout their lives will seek to eradicate all notion of even natural, no less supernatural, truth, from the minds of men and to make war upon those who explain that the only unifying force on the face of this earth is Catholicism. Nothing else.

Pope Pius XII noted that, fallen human nature being what it is, there were certainly divisions, wars, and ruin during the thousand-year epoch of Christendom in Europe. However, His Holiness noted that there had never been a time of hatred such as existed in 1939 at the outbreak of World War II. Catholics in the Middle Ages had belief in and access to the Sacraments. They sinned but they went to Confession and tried to amend their lives. They adored the Most Blessed Sacrament and were devoted to the Mother of God. They saw in each other the Divine impress. They did not live in the darkness of modern times, a darkness produced by the adversary’s own anti-Incarnational errors of Modernity:

33. It is true that even when Europe had a cohesion of brotherhood through identical ideals gathered from Christian preaching, she was not free from divisions, convulsions and wars which laid her waste; but perhaps they never felt the intense pessimism of today as to the possibility of settling them, for they had then an effective moral sense of the just and of the unjust, of the lawful and of the unlawful, which, by restraining outbreaks of passion, left the way open to an honorable settlement. In Our days, on the contrary, dissensions come not only from the surge of rebellious passion, but also from a deep spiritual crisis which has overthrown the sound principles of private and public morality.

34. Among the many errors which derive from the poisoned source of religious and moral agnosticism, We would draw your attention, Venerable Brethren, to two in particular, as being those which more than others render almost impossible or at least precarious and uncertain, the peaceful intercourse of peoples.

35. The first of these pernicious errors, widespread today, is the forgetfulness of that law of human solidarity and charity which is dictated and imposed by our common origin and by the equality of rational nature in all men, to whatever people they belong, and by the redeeming Sacrifice offered by Jesus Christ on the Altar of the Cross to His Heavenly Father on behalf of sinful mankind.

36. In fact, the first page of the Scripture, with magnificent simplicity, tells us how God, as a culmination to His creative work, made man to His Own image and likeness (cf. Genesis i. 26, 27); and the same Scripture tells us that He enriched man with supernatural gifts and privileges, and destined him to an eternal and ineffable happiness. It shows us besides how other men took their origin from the first couple, and then goes on, in unsurpassed vividness of language, to recount their division into different groups and their dispersion to various parts of the world. Even when they abandoned their Creator, God did not cease to regard them as His children, who, according to His merciful plan, should one day be reunited once more in His friendship (cf. Genesis xii. 3).

37. The Apostle of the Gentiles later on makes himself the herald of this truth which associates men as brothers in one great family, when he proclaims to the Greek world that God “hath made of one, all mankind, to dwell upon the whole face of the earth, determining appointed times, and the limits of their habitation, that they should seek God” (Acts xvii. 26, 27).

38. A marvelous vision, which makes us see the human race in the unity of one common origin in God “one God and Father of all, Who is above all, and through all, and in us all” (Ephesians iv. 6); in the unity of nature which in every man is equally composed of material body and spiritual, immortal soul; in the unity of the immediate end and mission in the world; in the unity of dwelling place, the earth, of whose resources all men can by natural right avail themselves, to sustain and develop life; in the unity of the supernatural end, God Himself, to Whom all should tend; in the unity of means to secure that end.

39. It is the same Apostle who portrays for us mankind in the unity of its relations with the Son of God, image of the invisible God, in Whom all things have been created: “In Him were all things created” (Colossians i. 16); in the unity of its ransom, effected for all by Christ, Who, through His Holy and most bitter passion, restored the original friendship with God which had been broken, making Himself the Mediator between God and men: “For there is one God, and one Mediator of God and men, the man Christ Jesus” (I Timothy ii. 5).

40. And to render such friendship between God and mankind more intimate, this same Divine and universal Mediator of salvation and of peace, in the sacred silence of the Supper Room, before He consummated the Supreme Sacrifice, let fall from His divine Lips the words which reverberate mightily down the centuries, inspiring heroic charity in a world devoid of love and torn by hate: “This is my commandment that you love one another, as I have loved you” (Saint John xv. 12).

41. These are supernatural truths which form a solid basis and the strongest possible bond of a union, that is reinforced by the love of God and of our Divine Redeemer, from Whom all receive salvation “for the edifying of the Body of Christ: until we all meet into the unity of faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the age of the fullness of Christ” (Ephesians iv. 12, 13).

42. In the light of this unity of all mankind, which exists in law and in fact, individuals do not feel themselves isolated units, like grains of sand, but united by the very force of their nature and by their internal destiny, into an organic, harmonious mutual relationship which varies with the changing of times.

43. And the nations, despite a difference of development due to diverse conditions of life and of culture, are not destined to break the unity of the human race, but rather to enrich and embellish it by the sharing of their own peculiar gifts and by that reciprocal interchange of goods which can be possible and efficacious only when a mutual love and a lively sense of charity unite all the sons of the same Father and all those redeemed by the same Divine Blood.

44. The Church of Christ, the faithful depository of the teaching of Divine Wisdom, cannot and does not think of deprecating or disdaining the particular characteristics which each people, with jealous and intelligible pride, cherishes and retains as a precious heritage. Her aim is a supernatural union in all-embracing love, deeply felt and practiced, and not the unity which is exclusively external and superficial and by that very fact weak.

45. The Church hails with joy and follows with her maternal blessing every method of guidance and care which aims at a wise and orderly evolution of particular forces and tendencies having their origin in the individual character of each race, provided that they are not opposed to the duties incumbent on men from their unity of origin and common destiny. (Pope Pius XII, Summi Pontificatus, October 20, 1939.)

Interjection:

This dehumanization is the cornerstone of all anti-Theistic political movements, starting with the French Revolution, and it was especially the foundation of both Nazism and Bolshevism. It is also the cornerstone of the programs of the utilitarian social Darwinists who spawned the eugenics movement in the late Nineteenth Century, the Sangerite program of “more from the fit, less from the unfit,” including state-mandated sterilization, the work of the Rockefeller Foundation and its Cold Spring Harbor Laboratory, the social engineers of Franklin Delano Roosevelt’s New Deal and Lyndon Baines Johnson’s Great Society, and the so-called “woke movement” at this time.

To refuse to see the Divine impress in others is the sure path to violence, and it is no accident that the systematic efforts on the part of so-called educators, politicians, entertainers, entertainment producers, authors, journalists, commentators, social workers, psychologists, psychiatrists and professional victimologists to castigate their opponents and then to justify violent attacks upon them has manifested itself with particular vengeance since the decriminalization of the surgical execution of the innocent preborn. The dehumanization of innocent babies has led logically to the dehumanization of anyone considered to be “unwanted,” “useless,” “hateful,” or “bigoted” because they dissent from the “received teaching” of those who adhere to the latest currents that hold sway in the gutters within the ever-evolving naturalist precepts of the false opposite of the naturalist “left.”

Pope Pius XII explained that is only the Catholic Faith that infallibly guides and sanctifies men, and he was careful to express his solicitude for Catholic Poland, which was being partitioned by both the Nazis and the Soviets at the time Summi Pontificatus was issued:

99. These last are recognizing in the Catholic Church principles of belief and life that have stood the test of 2,000 years; the strong cohesion of the Ecclesiastical Hierarchy, which in union with the Successor of Peter spends itself in enlightening minds with the teaching of the Gospel, in guiding and sanctifying men, and which is generous in its material condescension towards all, but firm when, even at the cost of torments or martyrdom, it has to say: “Non licet; it is not allowed!”

100. And yet, Venerable Brethren, the teaching of Christ, which alone can furnish man with such solid bases of belief as will greatly enlarge his vision, and divinely dilate his heart and supply an efficacious remedy to the very grave difficulties of today — this and the activity of the Church in teaching and spreading that Doctrine, and in forming and modeling men’s minds by its precepts, are at times an object of suspicion, as if they shook the foundations of civil authority or usurped its rights.

101. Against such suspicions We solemnly declare with Apostolic sincerity that — without prejudice to the declarations regarding the power of Christ and of His Church made by Our predecessor, Pius XI, of venerable memory, in his Encyclical Quas Primas of December 11, 1925 — any such aims are entirely alien to that same Church, which spreads it maternal arms towards this world not to dominate but to serve. She does not claim to take the place of other legitimate authorities in their proper spheres, but offers them her help after the example and in the spirit of her Divine Founder Who “went about doing good” (Acts x. 38).

102. The Church preaches and inculcates obedience and respect for earthly authority which derives from God its whole origin and holds to the teaching of her Divine Master Who said: “Render therefore to Caesar the things that are Caesar’s” (Saint Matthew xxii. 21); she has no desire to usurp, and sings in the liturgy: “He takes away no earthly realms who gives us the celestial” (hymn for Feast of Epiphany). She does not suppress human energies but lifts them up to all that is noble and generous and forms characters which do not compromise with conscience. Nor has she who civilizes the nations ever retarded the civil progress of mankind, at which on the contrary she is pleased and glad with a mother’s pride. The end of her activity was admirably expressed by the Angels over the cradle of the Word Incarnate, when they sang of glory to God and announced peace to men of good will: “Glory to God in the highest; and on earth peace to men of good will” (Saint Luke ii. 14).

103. This peace, which the world cannot give, has been left as a heritage to His disciples by the Divine Redeemer Himself: “Peace I leave with you, my peace I give unto you” (Saint John xiv. 27); and thus following the sublime teaching of Christ, summed up by Himself in the twofold precept of love of God and of the neighbor, millions of souls have reached, are reaching and shall reach peace. History, wisely called by a great Roman “The Teacher of Life,” has proved for close on two thousand years how true is the word of Scripture that he will not have peace who resists God (cf. Job ix. 4). For Christ alone is the “Corner Stone” (Ephesians ii. 20) on which man and society can find stability and salvation.

104. On this Corner Stone the Church is built, and hence against her the adversary can never prevail: “The gates of hell shall not prevail” (Saint Matthew xvi. 18), nor can they ever weaken her! Nay, rather, internal and external struggles tend to augment the force and multiply the laurels of her glorious victories.

105. On the other hand, any other building which has not been founded solidly on the teaching of Christ rests on shifting sands and is destined to perish miserably (cf. Saint Matthew vii. 26, 27).

106. Venerable Brethren, the hour when this Our first Encyclical reaches you is in many respects a real “Hour of Darkness” (cf. Saint Luke xxii. 53), in which the spirit of violence and of discord brings indescribable suffering on mankind. Do We need to give assurance that Our paternal heart is close to all Our children in compassionate love, and especially to the afflicted, the oppressed, the persecuted? The nations swept into the tragic whirlpool of war are perhaps as yet only at the “beginnings of sorrows” (Saint Matthew xxiv. 8), but even now there reigns in thousands of families death and desolation, lamentation and misery. The blood of countless human beings, even noncombatants, raises a piteous dirge over a nation such as Our dear Poland, which, for its fidelity to the Church, for its services in the defense of Christian civilization, written in indelible characters in the annals of history, has a right to the generous and brotherly sympathy of the whole world, while it awaits, relying on the powerful intercession of Mary, Help of Christians, the hour of a resurrection in harmony with the principles of justice and true peace.

107. What has already happened and is still happening, was presented, as it were, in a vision before Our eyes when, while still some hope was left, We left nothing undone in the form suggested to us by Our Apostolic office and by the means at Our disposal, to prevent recourse to arms and to keep open the way to an understanding honorable to both parties. Convinced that the use of force on one side would be answered by recourse to arms on the other, We considered it a duty inseparable from Our Apostolic office and of Christian Charity to try every means to spare mankind and Christianity the horrors of a world conflagration, even at the risk of having Our intentions and Our aims misunderstood. Our advice, if heard with respect, was not however followed and while Our pastoral heart looks on with sorrow and foreboding, the Image of the Good Shepherd comes up before Our gaze, and it seems as though We ought to repeat to the world in His name: “If thou . . . hadst known . . . the things that are to thy peace; but now they are hidden from thy eyes” (Saint Luke xix. 42).

108. In the midst of this world which today presents such a sharp contrast to “The Peace of Christ in the Reign of Christ,” the Church and her faithful are in times and in years of trial such as have rarely been known in her history of struggle and suffering. But in such times especially, he who remains firm in his faith and strong at heart knows that Christ the King is never so near as in the hour of trial, which is the hour for fidelity. With a heart torn by the sufferings and afflictions of so many of her sons, but with the courage and the stability that come from the promises of Our Lord, the Spouse of Christ goes to meet the gathering storms. This she knows, that the truth which she preaches, the charity which she teaches and practices, will be the indispensable counselors and aids to men of good will in the reconstruction of a new world based on justice and love, when mankind, weary from its course along the way of error, has tasted the bitter fruits of hate and violence.

109. In the meantime however, Venerable Brethren, the world and all those who are stricken by the calamity of the war must know that the obligation of Christian love, the very foundation of the Kingdom of Christ, is not an empty word, but a living reality. A vast field opens up for Christian Charity in all its forms. We have full confidence that all Our sons, especially those who are not being tried by the scourge of war, will be mindful in imitation of the Divine Samaritan, of all these who, as victims of the war, have a right to compassion and help.

110. The “Catholic Church, the City of God, whose King is Truth, whose law love and whose measure eternity” (Saint Augustine, Ep. CXXXVIII. Ad Marcellinum, C. 3, N. 17), preaching fearlessly the whole truth of Christ and toiling as the love of Christ demands with the zeal of a mother, stands as a blessed vision of peace above the storm of error and passion awaiting the moment when the all-powerful Hand of Christ the King shall quiet the tempest and banish the spirits of discord which have provoked it. (Pope Pius XII, Summi Pontificatus, October 20, 1939.)

Interjection:

Pope Pius XII reminded Catholics that Holy Mother Church stands “above the storm of error and passion” as Holy Mother Church awaits “the moment when the all-powerful Hand of Christ the King shall quiet the tempest and banish the spirits of discord which have provoked it,” an exhortation that applies to the storm of errors in the world and in the counterfeit church of conciliarism that are besieging us in these our troubled times.

Summi Pontificatus during the first year of Pope Pius XII’s pontificate. It was eighteen years, nine months later that, following the events of World War II and their aftermath as most of Eastern and Central Europe fell under the iron hand of the Soviet Union’s puppet regimes and as Catholics in Red China were subjected to the horrors of Mao Zedong and his rump Chinese Patriotic Catholic Association that our last true pope thus far issued his last encyclical letter, Meminisse Iuvat, July 14, 1958, just two weeks after he had denounced the Red Chinese rump church in Ad Apostolorum Principis. Meminisse Iuvat was His Holiness’s valedictory encyclical letter, if you will, in which he gave Catholics encouragement to carry on in the midst of all the dangers and difficulties that afflicted Holy Mother Church at the time.

Meminisse Iuvat was Pope Pius XII’s review of his pontificate, which began with the reminder that he had attempted to engage in a holy crusade of prayer by seeking the intercession of the Mother of God in all the dangers of the moment, dangers that were only exacerbated, not resolved by the ineffectiveness of human plans and resources:

1. It is helpful to recall, when new dangers threaten Christians and the Church, the Spouse of the Divine Redeemer, that We — like Our Predecessors in bygone days — have turned in prayer to the Virgin Mary, our loving Mother, and have urged the whole flock entrusted to Our care to place itself confidently under her protection.

2. Thus, when the world was rocked by a terrible war, We did not simply preach peace to citizens, peoples, and nations, nor did We merely work to restore to mutual agreement — under the standard of truth, justice, and love — those whom strife had divided. On the contrary, when all human resources and human plans proved ineffective, in many letters of exhortation and in a holy crusade of prayer We invoked heaven’s help through the mighty intercession of the great Mother of God, to whose Immaculate Heart We consecrated Ourselves and the whole human race.[1]

3. By now, of course, that war is over, but a just peace does not yet prevail, nor do men live in concord founded on brotherly understanding. For the seeds of war either lurk in hiding or — from time to time — erupt threateningly and hold the hearts of men in frightened suspense, especially since human ingenuity has devised weapons so powerful that they can ravage and sink into general destruction, not only the vanquished, but the victors with them, and all mankind. (Pope Pius XII, Meminisse Iuvat, July 14, 1958.)

Interjection:

Consider how this lament is similar to that of Pope Pius XI when he issued Ubi Arcano Dei Consilio, December 23, 1922, at the beginning of his pontificate just four years after the end of World War I and three years after the Paris Peace Treaty negotiated at Versailles by the Judeo-Masonic agents of the New World Order had taken effect:

20. Peace indeed was signed in solemn conclave between the belligerents of the late War. This peace, however, was only written into treaties. It was not received into the hearts of men, who still cherish the desire to fight one another and to continue to menace in a most serious manner the quiet and stability of civil society. Unfortunately the law of violence held sway so long that it has weakened and almost obliterated all traces of those natural feelings of love and mercy which the law of Christian charity has done so much to encourage. Nor has this illusory peace, written only on paper, served as yet to reawaken similar noble sentiments in the souls of men. On the contrary, there has been born a spirit of violence and of hatred which, because it has been indulged in for so long, has become almost second nature in many men. There has followed the blind rule of the inferior parts of the soul over the superior, that rule of the lower elements “fighting against the law of the mind,” which St. Paul grieved over. (Rom. vii, 23) (Pope Pius XI, Ubi Arcano Dei Consilio, December 23, 1922.)

Writing in Meminisse Iuvat, Pope Pius XII reminded Catholics that human plans, human, resources, and human endeavors are futile and will fail when Almighty God is esteemed little, denied His proper place, or even completely disregarded:

4. If we weigh carefully the causes of today’s crises and those that are ahead, we shall soon find that human plans, human resources, and human endeavors are futile and will fail when Almighty God — He who enlightens, commands, and forbids; He who is the source and guarantor of justice, the fountainhead of truth, the basis of all laws — is esteemed but little, denied His proper place, or even completely disregarded. If a house is not built on a solid and sure foundation, it tumbles down; if a mind is not enlightened by the divine light, it strays more or less from the whole truth; if citizens, peoples, and nations are not animated by brotherly love, strife is born, waxes strong, and reaches full growth.

5. It is Christianity, above all others, which teaches the full truth, real justice, and that divine charity which drives away hatred, ill will, and enmity. Christianity has been given charge of these virtues by the Divine Redeemer, who is the way, the truth, and the life,[2] and she must do all in her power to put them to use. Anyone, therefore, who knowingly ignores Christianity — the Catholic Church — or tries to hinder, demean, or undo her, either weakens thereby the very bases of society, or tries to replace them with props not strong enough to support the edifice of human worth, freedom, and well-being.

6. There must, then, be a return to Christian principles if we are to establish a society that is strong, just, and equitable. It is a harmful and reckless policy to do battle with Christianity, for God guarantees, and history testifies, that she shall exist forever. Everyone should realize that a nation cannot be well organized or well ordered without religion. (Pope Pius XII, Meminisse Iuvat, July 14, 1958.)

That is, for all of President Donald John Trump’s desires to provide a “Golden Dome” over North America to protect the continent from intercontinental ballistic missiles, Our Blessed Lord Jesus Christ explained that we can do nothing without Him, and thus to boast of one’s “strength” or the “power” of one’s nation can never defend against the chastisements that must befall men and their nations who are at war with Him by means of the social acceptance and glorification of Mortal Sins:

Justice exalteth a nation: but sin maketh nations miserable. (Proverbs 14: 34.)

We call upon Our Lady in her Most Holy Rosary to fortify us to defend Catholicism as the one and only foundation, although never an infallible guarantor because of the vagaries of fallen human nature, of a truly just social and world order, remembering that her Sorrowful and Immaculate Heart will triumph in the end. 

Our "golden dome" is to be found only under the mantle of Our Lady's maternal protection.

With the help of Our Lady, therefore, may we be ever ready whenever we might be called upon to defend the Holy Faith and, of course, to defend against the forces of the world, the flesh, and the devil in our own personal lives so that we can save our souls and gain an eternal crown of glory in Heaven and be as close to Our Lady there as we have striven to be as members of the Church Militant on earth.

Immaculate Heart of Mary, triumph soon!

Our Lady of the Rosary, pray for us.

Vivat Christus Rex! Viva Cristo Rey!

Our Lady of the Rosary, pray for us.

Saint Joseph, pray for us.

Saints Peter and Paul, pray for us.

Saint John the Baptist, pray for us.

Saint John the Evangelist, pray for us.

Saint Michael the Archangel, pray for us.

Saint Gabriel the Archangel, pray for us.

Saint Raphael the Archangel, pray for us.

Saints Joachim and Anne, pray for us.

Saints Caspar, Melchior, and Balthasar, pray for us.

Saints Vincent and Anastasius, pray for us.