Robert Francis Prevost/Leo XIV's Magnficent Sillonism, part four

The counterfeit church of conciliarism is filled with heretics who are also manifest hypocrites. These men peaching “synodality” but rule with what they disparage in most instances as iron-handed triumphalists who do not hesitate to immediately discipline those who dissent from the conciliar sect’s false presuppositions.

Here is a recent example of such hypocrisy:

Washington Archbishop Cardinal Robert McElroy on June 3 removed a prominent priest from his role as an archdiocesan exorcist after the priest made remarks linking UFOs to demonic activity.

Monsignor Stephen Rossetti was “removed ... as an exorcist of the Archdiocese of Washington,” McElroy said in a statement posted to the archdioceseʼs website. Rossetti is a priest of the Diocese of Syracuse, New York, the statement noted.

In addition to Msgr. Rossettiʼs removal, Cardinal McElroy said the archdiocese had “ended all affiliation between the archdiocese and the Saint Michael Center for Spiritual Renewal located in Washington, D.C.”

Led by Msgr. Rossetti, the St. Michael Center is a Catholic nonprofit that “conducts spiritual education workshops and trains clergy, religious, and laity,” according to its website.

Msgr. Rossetti had on May 29 posted a video to YouTube in which the exorcist had expressed his personal belief that “many, if not most, [UFO] sightings are, in fact, demons.” Such entities, he said in the video, “can do things that we canʼt do, such [as] the speed and all sorts of things that human beings canʼt do.”

Cardinal McElroy in his statement said Msgr. Rossettiʼs remarks “gravely undermine the Church’s very precise teaching on the devil, demons and exorcism.” The cardinal also criticized the St. Michael Centerʼs “recent use of social media,” though the statement did not offer any specifics beyond that.

In a statement after the news broke, Msgr. Rossetti said he was “saddened” by the archdioceseʼs decision.

“I ask forgiveness for any ways that I have not been faithful to the teachings of the Church’s Magisterium, particularly in the cited video on ‘aliens and the demonic’,” he said.

“I believe it is of the utmost importance to be obedient to the Church and I will continue to endeavor to subject all that I do and the Center to be thus obedient,” he continued, adding: “Also, I will continue to encourage all to do so as well.”

“I am grateful for 19 years of ministering in the Archdiocese of Washington as its exorcist and I thank the Archdiocese for its support and blessing all these years,” the statement continued. “We will remember the Cardinal and all in [the archdiocese] in our prayers for its important ministry.”

The St. Michael Center “plans to continue its ministry elsewhere,” Msgr. Rossetti said.

As of June 3, the video that apparently resulted in Msgr. Rossettiʼs dismissal had been marked private on YouTube. (Archdiocese of Washington Removes Prominent Exorcist Over Remarks Linking UFOs to Demonic Activity.)

Since when has Robert McElroy been concerned about the teaching of the Catholic Church?

He is sure not concerned about the fact that support for surgical baby-killing carries an automatic ex communication in the conciliar code of canon law or sodomy is one of the four sins that cry out to Heaven for vengeance:

They share Roman Catholicism as a faith and California as their home base. Yet there’s a deep gulf between Archbishop Salvatore Cordileone of San Francisco and Bishop Robert McElroy of San Diego in the high-stakes debate over whether politicians who support abortion rights should be denied Communion.

Cordileone, who has long established himself as a forceful anti-abortion campaigner, recently has made clear his view that such political figures — whose ranks include President Joe Biden and House Speaker Nancy Pelosi — should not receive Communion because of their stance on the issue. The archbishop issued a pastoral letter on the topic May 1 and reinforced the message in an hourlong interview Friday with the Catholic television network EWTN.

“To those who are advocating for abortion, I would say, ‘This is killing. Please stop the killing. You’re in position to do something about it,’” he told the interviewer.

In neither the letter nor the interview did Cordileone mention Pelosi, who represents San Francisco, by name. But he has criticized her in the past for stances on abortion that directly contradict Catholic teaching.

McElroy, in a statement published Wednesday by the Jesuit magazine America, assailed the campaign to exclude Biden and other like-minded Catholic officials from Communion.

“It will bring tremendously destructive consequences,” McElroy wrote. “The Eucharist is being weaponized and deployed as a tool in political warfare. This must not happen.”

The polarized viewpoints of the two prelates illustrate how divisive this issue could be if, as expected, it comes before the U.S. Conference of Catholic Bishops at its national assembly starting June 16. There are plans for the bishops to vote on whether the USCCB's Committee on Doctrine should draft a document saying Biden and other Catholic public figures with similar views on abortion should refrain from Communion.

In accordance with existing USCCB policy, any such document is likely to leave decisions on withholding Communion up to individual bishops.

Biden, the second Catholic U.S. president, attends Mass regularly, worshipping at his home in Wilmington, Delaware, and in Washington.

The archbishop of Washington, Cardinal Wilton Gregory, has made it clear that Biden is welcome to receive Communion at churches he oversees. Bishop William Koenig, appointed April 30 to head the Wilmington diocese, said he would gladly speak with Biden about his views on abortion but did not say whether he would allow him to continue receiving Communion, as Koenig's predecessor had done.

It’s considered unlikely that Biden would heed any call to forgo Communion, but a USCCB document urging him to do so would be a remarkable rebuke nonetheless.

Cordileone, in his pastoral letter, wrote that it’s the responsibility of Catholic clergy “to correct Catholics who erroneously, and sometimes stubbornly, promote abortion.”

Initially, this rebuke should come in private conversations between “the erring Catholic” and his or her priest or bishop, wrote Cordileone, who then noted that such conversations are often fruitless.

“Because we are dealing with public figures and public examples of cooperation in moral evil, this correction can also take the public form of exclusion from the reception of Holy Communion,” he wrote. “This is a bitter medicine, but the gravity of the evil of abortion can sometimes warrant it.”

In the 2020 presidential election, Catholic voters split their votes almost evenly between Biden and Republican Donald Trump. National polls have consistently shown that a majority of U.S. Catholics believe abortion should be legal in at least some cases.

Were Biden to be excluded from Communion, McElroy wrote, “fully half the Catholics in the United States will see this action as partisan in nature, and it will bring the terrible partisan divisions that have plagued our nation into the very act of worship that is intended by God to cause and signify our oneness.”

McElroy also questioned why abortion was the overarching focus of some bishops, while the sin of racism has not been prominent in their comments.

“It will be impossible to convince large numbers of Catholics in our nation that this omission does not spring from a desire to limit the impact of exclusion to Democratic public leaders,” McElroy wrote.

Toward the close of his statement, McElroy quoted Pope Francis as saying Communion is “not a prize for the perfect but a powerful medicine and nourishment for the weak.”

Cordileone, in an addendum to his pastoral letter, sought to explain its timing.

“I have been working on this Pastoral Letter for a long time, but did not want to publish it during the election year, precisely to avoid further confusion among those who would misperceive this as ‘politicizing’ the issue,” he wrote. “Regardless of which political party is in power at a given moment, we all need to review some basic truths and moral principles.” (https://abcnews.go.com/Politics/wireStory/catholic-bishops-odds-biden-receiving-communion-77585980.)

Robert McElroy is also noted for his longtime support of the homosexual agenda and for claiming that New Testament condemnations of sodomy were based on sociological constructs that are no longer valid (see, for example Cardinal McElroy, homosexuality, and the repudiation of doctrine), which is, of course, a rejection of the fact that God the Holy Ghost directed the human authors to write as they did with the full understanding of the heinous nature of sodomy.

To remove a putative priest for merely speculating about the fact sightings of alleged aliens might actually be demons, which is an assertion made by many serious Catholics, because the presbyter was “going beyond doctrine” when the remover himself goes way beyond Catholic doctrine to defend sins against nature that have no justification in Sacred Tradition, Sacred Scripture and the Natural Law is just another prime example of the conciliar sect’s overwhelming effort to “guard” against anything resembling Catholic teaching on any subject, including the fact that demons can often appear as “angels of light” no less creatures whose appearances spark the curiosity of men into imagining them as strange visitors another planets capable of with powers and abilities far beyond those of mortal men.

However, punishing Catholics within the conciliar who speak about such things as demons, the devil, hell, and eternal punishment while rewarding those who are, objectively speaking, headed for hell on a golden escalator for engaging and/or promoting grave moral evils is one of the specialties of the conciliar revolutionaries:

MALAGA, Spain (LifeSiteNews) — The Diocese of Malaga in Spain is set to host a two-day event for a Catholic women’s group lobbying for female ordination.

The Women’s Revolt in the Church of the South announced it will hold its second regional gathering at the Diocesan Center in Malaga on June 6 and 7, bringing together “(m)ore than 60 Christian and feminist women from Andalusia, the Canary Islands, Extremadura, and Murcia.”

The event was announced on the official website of the Diocese of Malaga just days after the group penned an open letter to Pope Leo XIV to demand he end what they call the “discrimination” of excluding women from the priesthood.

According to the organizers, the event will take place under the theme “Disciples of the Gospel, Artisans of Renewal.” The group said that participants “will meet in an atmosphere of reflection, spirituality, dialogue and commitment around the challenges that women face today within the Catholic Church.” The gathering purportedly aims to encourage discussion about “ecclesial renewal” through the lenses of synodality and what they describe as “baptismal equality.”

One of the central events of the meeting will be a keynote address by theologian Carme Soto Varela. Her presentation, titled “Women in the Renewal of the Church: Gospel and Synodality,” is intended to provide a basis for discussion about current opportunities and supposed challenges for women in the Church. Organizers say the lecture will be followed by “dialogue” sessions and “the development of proposals for the future.”

The gathering follows the June 1 publication of an open letter to Pope Leo by Women’s Revolt in the Church of the South on Spanish language website Religión Digital. In the text, members of the movement welcomed the new Pontiff while voicing concerns about the place of women in the Catholic Church, arguing that they “do not feel united with our male brothers” because of what they regard as unequal treatment based on gender.

“If we lift our gaze toward the Church, we feel invisible, ignored, separated, and discriminated against,” the women wrote, adding:

We hear you (Pope Leo) repeatedly calling for unity. Unity among Catholics is one of your favorite themes, but we women … do not feel united with our male brothers; rather, we feel separated simply because we are women. … Baptism has full consequences for men. It gives them the possibility of participating fully in the seven sacraments, placing them in a hierarchy above half of humanity. And for us women, simply by virtue of being women, there is one sacrament forbidden to us: Holy Orders. With the exception of the sacrament of marriage, we can only participate partially, solely as “listeners”: we can receive them but not administer them. … We will continue to raise our voices “until equality becomes the norm in the Church.”

“We have the feeling that our baptism is not complete; it is of water, not of the Spirit, not of Ruah, as we like to say,” the feminists claim.

The word Ruah means “Holy Spirit” in Hebrew and is grammatically feminine, and for this reason it is instrumentalized by feminist theologians to support a feminine or androgynous identity of God.

“Baptism unites us to Christ with equal belonging and charisms, making all of us Sons and Daughters of God. That is the true union of all baptized people,” Women’s Revolt states, explaining their position that baptism represents “the filial relationship with a God who is Father‑Mother.”

“But in the Church, this is not the case,” they lament, before calling for Pope Leo to “do something: repair the damage, get involved in restoring the place to which we are called as daughters of the same God, and do not make excuses or pass by our wounds as the Levite and the priest did.”

In the original text, the word used to refer to “God” is rendered as Dixs, a misspelling of the Spanish word Dios (“God”) and an ideological neologism used by feminist and pro-LGBT groups to avoid the masculine gender of the original term.

The letter was signed by members of the movement from numerous Spanish dioceses and regions, including Madrid, Barcelona, Valencia, Malaga, Seville, Zaragoza, Santiago de Compostela, Bilbao, and others.

The group’s upcoming Malaga gathering represents the second such meeting organized by the network, the first having taken place in 2024. According to organizers, the movement has continued to “develop” since then as a network of women from different communities and regions who share a “common commitment” to their Catholic faith.

Bishop José Antonio Satué of Malaga courted controversy in an interview with the newspaper Málaga Hoy on February 15, stating that “being homosexual is not a sin” and that, consequently, the “blessing” of same‑sex couples permitted by Fiducia Supplicans would be “a step forward” for the Church.

He also added that, although the ordination of women to the priesthood is a “door that remains closed today” in the Church, a greater female presence in positions of responsibility within dioceses and Vatican dicasteries would be desirable, arguing that feminine leadership in the Catholic Church would be “normalized” in public opinion in this way. (Spanish diocese to host feminist ‘revolt’ group urging Pope Leo XIV to ordain women.)

Nothing will happen to Jose Antonio Satue for hosting this group of rebellious women who cannot accept the fact that Our Blessed Lord and Saviour Jesus Christ bestowed the Holy Priesthood upon men nor the most influential woman who ever lived was His Most Blessed Mother, whose holy humility, ready obedience to the will of God, purity, modesty, virginity, and unmatched charity serves as perpetual rebuke to the pride, willfulness, and anger of women who have been inspired by the adversary to place themselves above the August Queen of Heaven, Sovereign Mistress of the Angels, the Queen of All Saints and of Heaven and Earth, the Mother of God and of us all.

Additionally, for all of Robert Francis Prevost/Leo XIV’s discussion of “human dignity” in Magnifica Humanitas, May 15, 2026, it is very clear that socialism is part of his plan to address economic “inequality” and to curb the growing power of artificial intelligence, which is why the Vatican News website praised the pro-abortion, pro-sodomy, pro-open borders Prime Minister of Spain, Pedro Sanchez, prior to the antipapal visit to Spain that began yesterday, Saturday, June 6, 2026, the third day within the Octave of Corpus Christi and the Commemoration of Saint Norbert:

A Vatican briefing document for journalists covering Pope Leo XIV’s trip to Spain describes socialist Prime Minister Pedro Sánchez as a champion of “social rights” despite his government’s work to expand access to euthanasia and abortion.

On June 4, Spanish journalist María Rabell García published a document on El Debate distributed by the Holy See Press Office to accredited journalists ahead of Pope Leo XIV’s apostolic visit to Spain. The text, prepared by the Vatican’s Dicastery for Communication and intended to assist media coverage of the papal trip, presents Sánchez as a political leader who has promoted economic growth and “social rights.” The document will serve as background material for reporters covering events during the visit, including a private meeting between Pope Leo XIV and Sánchez scheduled for June 8 in Madrid.

“The text is presented as a working instrument that gathers information from various sources and does not have an official character,” the document states in its introductory section.

The cabasario (“working document”) includes “a biography of the Prime Minister that highlights his political record in very favorable terms.” It states that Sánchez has “revived economic growth and social rights in Spain” even though his policies are strongly restrictive economically and inspired by the tenets of socialism.

Moreover, Sánchez recently pushed through Spain’s euthanasia law and is now fighting to turn abortion into a “constitutional right,” as has already happened in France. In addition, Sánchez’s government has carried out a media campaign against the Catholic Church, portraying it as the main institutional source of sexual abuse in Spain despite evidence to the contrary.

According to Rabell García, the document emphasizes that Sánchez “has led several progressive coalition governments” and that “his work is aimed at strengthening the welfare state and the ecological transition.”

Furthermore, the document notes that Sánchez has been “praised for showing no deferential fear toward certain decisions of Donald Trump’s U.S. administration” and that his policies have allowed “half a million immigrants to be recently regularized in the context of demographic aging.”

To complete the apologetic portrayal of the Spanish leader’s record, the document concludes by stressing that Sánchez “is going through a serious crisis of support and a delicate phase marked by demonstrations calling for his resignation.”

The dossier will be read by journalists from around the world and will therefore influence the global narrative about the trip and about the prime minister himself.

Meanwhile, the Spanish government has been involved in another recent scandal involving the Church. On March 4-5, 2025, Cardinal José Cobo Cano, archbishop of Madrid, and Félix Bolaños, Spain’s minister of the Presidency, Justice and Relations, co‑signed a secret agreement allowing the state to transform much of the Catholic Basilica of the Valley of the Fallen into a museum, without involving either the Benedictines responsible for the basilica, the Spanish bishops, or the Holy See.

The agreement was signed before the government announced a public competition for the church’s “reinterpretation” for political and ideological use, contradicting the cardinal’s public statements in which he had assured that his role was merely to “accompany” the process.

The secret agreement not only violates the 1979 agreements between Spain and the Holy See – which guarantee ecclesial autonomy in places of worship – but is also canonically invalid, because a church cannot be “fragmented” into sacred and profane parts (canons 1210-1214), and reduction to profane use can apply only to the entire building (canon 1222).

The Spanish bishops stated that they had not been informed of the agreement, and the Benedictines who administer the basilica have filed an appeal against the government. (Vatican briefing praises pro-abortion Spanish prime minister as champion of 'social rights'.)

To call to mind what President Donald John Trump said in his State of the Union address on Tuesday, February 24, 2026, the Feast of Saint Matthias and the Commemoration of Tuesday in the First Week of Lent, when commenting on the unwillingness of Democrats to applaud the courage of a young lady who came to regret the fact that she he succumbed to pressures from teachers to “transition,” These people are crazy.” (see Breaking911 on X: Trump to Democrats: "these people are crazy. I'm telling you. They're crazy." https://t.co/ypXJnow4sL" / X), and the same is true of the conciliar revolutionaries, “These people are crazy. I’m telling you, they’re crazy. And there also not Catholic, thank you very much.

To praise the likes of the repressive anticlerical Pedro Sanchez for his work on behalf of “social rights,” which do not include the preborn and the elderly nor even rights of native-born Spanish citizens in many instances, is akin to Jorge Mario Bergoglio’s calling Emma Bonino, an out-and-out baby-killing, as “one of Italy’s forgotten ones” because of her work with illegal immigrants.

Yet it is, of course, that the "social justice" crowd has long been silent about the chemical and surgical slaughter of the innocent preborn as they serve as the lapdogs of out-and-out Marxists who now call themselves "progressives," and it is in this regard that I reminded of the time I spoke at something called the "First Annual Brooklyn Catholic Charities Congress" on Saturday, May 7, 1983.

Among the other speakers were none other than the conciliar “bishop” of Albany, Howard Hubbard, who spoke on the necessity of “economic justice.” It was a pure exercise in naturalism of the false opposite of the "left" from beginning to end.

Another speaker was a Sister Amada Miller of the Archdiocese of Detroit, the home of the insidious revolutionary cell named “Call to Action” that was the brainchild of the Modernist named John Cardinal Dearden, who said that poor people needed to be given more material goods to make them happy. No, I am not making this up! I was there. I heard this with my own thirty-one and one-half year-old ears.

My own address, which was a condemnation of the Lockean liberalism upon which the congress was predicated, was not well received, save for three older religious sisters, dressed in their full habits, who applauded furiously The bald head of the notorious confessor of Geraldine Anne Ferraro-Zacarro, Brooklyn auxiliary “bishop” Joseph Sullivan, who was the President of Brooklyn Catholic Charities, turned beat red when I said what I said the following about the omission of baby-killing from his so-called “social justice” agenda: "I find it curious that the most important issue of justice in our times, the slaughter of unborn babies, has been omitted from the agenda of this Congress, soemthing that I think is very telling about your true agenda, which has little to do with the Catholic Faith and almost everything to do with the platform of the Democratic National Committtee in violation of the Natural Law principle of subsidiarity."

Was it anything I said?

The so-called “social justice” agenda has little if any time for the preborn as it simply a code name of Marxism-Leninism and has become one of the many means to promote the sodomite agenda, especially during this month of the Most Sacred Heart of Jesus that has become the wretched “pride month” that celebrates the perversity that many within the conciliar sect practice and that others “accompany” in the name of a false “love.”

Thus, I have decided to dispense with wasting my time and what is left of my brain cells on the utter naturalism of Magnifica Humanitas, which in many ways is the antithesis of Pope Leo XII’s Rerum Novarum, May 15, 1891, and of Pope Pius XI’s Quadragesima Anno, May 15, 1931, and is it is based not only upon the naturalistic falsehoods of Judeo-Masonry, sprinkled here and there with a few and mostly gratuitous supernatural references, but also upon a false ecclesiology that is the antithesis of the true Divine Constitution of Holy Mother Church:

89. Living out justice in the Church means purifying ecclesial relationships and structures from distortions that give rise to inequality, lack of transparency and abuse of power. In this regard, listening to the victims of spiritual, economic, institutional, sexual and power-based abuse, as well as abuses of conscience, is an integral part of a journey toward justice, which includes acknowledging the harm done, just reparation and taking steps to prevent it from happening again. Every power is at the service of communion and mission. All authority is at the service of the People of God. This ministry of service is expressed not only through our faith celebrated and lived in the Sacraments, and in the adoption of a synodal style, but also in the concrete sharing of goods. Following the example of the early Church, ecclesial resources need to be shared so that no one among us may be in need (cf. Acts 4:34), and so that their administration may support the mission of proclaiming the Gospel to the poorest. Regular assessments of the exercise of ministerial responsibilities should be encouraged, not as judgments on individuals, but as tools for learning and correction oriented toward mission. Only to the extent that we are open to the action of the Holy Spirit will these principles of Social Doctrine become incarnate in ecclesial life. In this way, the Church will be able to bear credible witness to society that seeking the common good together, with shared responsibility and fraternity, is not a utopia, but a real possibility.

The Catholic Church is monarchical and hierarchical, not democratic synodal, of her very nature. It is indeed very utopian to “imagine” the Catholic Church can efface her Divine Constitution by eradicating the inequality of relations that reflect the supreme majesty and Omnipotence of God Himself as her mission is serve Him by preaching all that He has entrusted her to teach and to use her sanctifying offices He has given her to advance the sanctification and salvation of souls upon which the entirety of the just social order is premised.

There will always be problems, wars, and injustices in the world as individual men are fallen, and it these fallen men, not the social/governmental structures they create, who are responsible for the state of the world, which reflects the degree to which men try to please Our Blessed Lord and Saviour Jesus Christ through His true Church by persisting in a state of Sanctifying Grace and living in accord with His teaching or to the degree to which men seek to sin by aggrandizing themselves by defying both supernatural and natural truths and promote that which is impure, indecent, avaricious, and egotistic.

Furthermore, to think that artificial intelligence, for example, and other means of technology can be controlled by this or that proposal or “safeguard” is absurd as to control any form of technology requires inventors and other technical experts to love the true God of Divine Revelation, the Most Blessed Trinity, and then to use their sensus Catholicus to try to develop technologies that will please God without trying to mock Him and His powers and without trying to subjugate other men to their own inventions and developments. Inventors and computer experts need to live and work within the moral limits that have been revealed by Our Lord Himself or exist in the very nature of things as part of the Natural Law.

Finally, for all of Robert Francis Prevost/Leo XIV’s talk in Magnifica Humanitas of equality and inequality, justice and injustice, the false “pontiff” makes no reference to Pope Leo XIII’s explanation thatthat human goods do not provide earthly happiness and that the unequal distribution of such goods is just part of the nature of things ordained by God Himself:

17. It must be first of all recognized that the condition of things inherent in human affairs must be borne with, for it is impossible to reduce civil society to one dead level. Socialists may in that intent do their utmost, but all striving against nature is in vain. There naturally exist among mankind manifold differences of the most important kind; people differ in capacity, skill, health, strength; and unequal fortune is a necessary result of unequal condition. Such inequality is far from being disadvantageous either to individuals or to the community. Social and public life can only be maintained by means of various kinds of capacity for business and the playing of many parts; and each man, as a rule, chooses the part which suits his own peculiar domestic condition. As regards bodily labor, even had man never fallen from the state of innocence, he would not have remained wholly idle; but that which would then have been his free choice and his delight became afterwards compulsory, and the painful expiation for his disobedience. “Cursed be the earth in thy work; in thy labor thou shalt eat of it all the days of thy life.”[5]

18. In like manner, the other pains and hardships of life will have no end or cessation on earth; for the consequences of sin are bitter and hard to bear, and they must accompany man so long as life lasts. To suffer and to endure, therefore, is the lot of humanity; let them strive as they may, no strength and no artifice will ever succeed in banishing from human life the ills and troubles which beset it. If any there are who pretend differently — who hold out to a hard-pressed people the boon of freedom from pain and trouble, an undisturbed repose, and constant enjoyment — they delude the people and impose upon them, and their lying promises will only one day bring forth evils worse than the present. Nothing is more useful than to look upon the world as it really is, and at the same time to seek elsewhere, as We have said, for the solace to its troubles.

19. The great mistake made in regard to the matter now under consideration is to take up with the notion that class is naturally hostile to class, and that the wealthy and the working men are intended by nature to live in mutual conflict. So irrational and so false is this view that the direct contrary is the truth. Just as the symmetry of the human frame is the result of the suitable arrangement of the different parts of the body, so in a State is it ordained by nature that these two classes should dwell in harmony and agreement, so as to maintain the balance of the body politic. Each needs the other: capital cannot do without labor, nor labor without capital. Mutual agreement results in the beauty of good order, while perpetual conflict necessarily produces confusion and savage barbarity. Now, in preventing such strife as this, and in uprooting it, the efficacy of Christian institutions is marvelous and manifold. First of all, there is no intermediary more powerful than religion (whereof the Church is the interpreter and guardian) in drawing the rich and the working class together, by reminding each of its duties to the other, and especially of the obligations of justice. (Pope Leo XIII, Rerum Novarum, May 15, 1891.)

Pope Pius XI made much the same point in his first encyclical letter, Ubi Arcano Dei Consilio, December 23, 1922, noting that men no longer acted as brothers to other men, but “as strangers, and even enemies,” that should resonate with us at all times:

Men today do not act as Christians, as brothers, but as strangers, and even enemies. The sense of man's personal dignity and of the value of human life has been lost in the brutal domination begotten of might and mere superiority in numbers. Many are intent on exploiting their neighbors solely for the purpose of enjoying more fully and on a larger scale the goods of this world. But they err grievously who have turned to the acquisition of material and temporal possessions and are forgetful of eternal and spiritual things, to the possession of which Jesus, Our Redeemer, by means of the Church, His living interpreter, calls mankind.

22. It is in the very nature of material objects that an inordinate desire for them becomes the root of every evil, of every discord, and in particular, of a lowering of the moral sense. On the one hand, things which are naturally base and vile can never give rise to noble aspirations in the human heart which was created by and for God alone and is restless until it finds repose in Him. On the other hand, material goods (and in this they differ greatly from those of the spirit which the more of them we possess the more remain to be acquired) the more they are divided among men the less each one has and, by consequence, what one man has another cannot possibly possess unless it be forcibly taken away from the first. Such being the case, worldly possessions can never satisfy all in equal manner nor give rise to a spirit of universal contentment, but must become perforce a source of division among men and of vexation of spirit, as even the Wise Man Solomon experienced: "Vanity of vanities, and vexation of spirit." (Ecclesiastes i, 2, 14) . . . . (Pope Pius XI, Ubi Arcano Dei Consilio, December 23, 1922.)

Catholicism is the one and only foundation for all legitimate social order

Pope Pius XI made the same point in Ubi Arcano Dei Consilio, December 23, 1922:

Since the Church is the safe and sure guide to conscience, for to her safe-keeping alone there has been confided the doctrines and the promise of the assistance of Christ, she is able not only to bring about at the present hour a peace that is truly the peace of Christ, but can, better than any other agency which We know of, contribute greatly to the securing of the same peace for the future, to the making impossible of war in the future. For the Church teaches (she alone has been given by God the mandate and the right to teach with authority) that not only our acts as individuals but also as groups and as nations must conform to the eternal law of God. In fact, it is much more important that the acts of a nation follow God's law, since on the nation rests a much greater responsibility for the consequences of its acts than on the individual.

When, therefore, governments and nations follow in all their activities, whether they be national or international, the dictates of conscience grounded in the teachings, precepts, and example of Jesus Christ, and which are binding on each and every individual, then only can we have faith in one another's word and trust in the peaceful solution of the difficulties and controversies which may grow out of differences in point of view or from clash of interests. An attempt in this direction has already and is now being made; its results, however, are almost negligible and, especially so, as far as they can be said to affect those major questions which divide seriously and serve to arouse nations one against the other. No merely human institution of today can be as successful in devising a set of international laws which will be in harmony with world conditions as the Middle Ages were in the possession of that true League of Nations, Christianity. It cannot be denied that in the Middle Ages this law was often violated; still it always existed as an ideal, according to which one might judge the acts of nations, and a beacon light calling those who had lost their way back to the safe road.

There exists an institution able to safeguard the sanctity of the law of nations. This institution is a part of every nation; at the same time it is above all nations. She enjoys, too, the highest authority, the fullness of the teaching power of the Apostles. Such an institution is the Church of Christ. She alone is adapted to do this great work, for she is not only divinely commissioned to lead mankind, but moreover, because of her very make-up and the constitution which she possesses, by reason of her age-old traditions and her great prestige, which has not been lessened but has been greatly increased since the close of the War, cannot but succeed in such a venture where others assuredly will fail.

It is apparent from these considerations that true peace, the peace of Christ, is impossible unless we are willing and ready to accept the fundamental principles of Christianity, unless we are willing to observe the teachings and obey the law of Christ, both in public and private life. If this were done, then society being placed at last on a sound foundation, the Church would be able, in the exercise of its divinely given ministry and by means of the teaching authority which results therefrom, to protect all the rights of God over men and nations. (Pope Pius XI, Ubi Arcano Dei Consilio, December 23, 1922.)

In other words, Catholicism is the sole source of human sanctification and the legitimate teacher of men, and thus possesses the sole ability to provide the foundation for a social order that can be as just as possible in a world filled with fallen men, a point that Pope Pius XI reiterated in his encyclical letter commemorating the fortieth anniversary of the issuance of Rerum Novarum, Quadregesimo Anno, May 15, 1931:

127. Yet, if we look into the matter more carefully and more thoroughly, we shall clearly perceive that, preceding this ardently desired social restoration, there must be a renewal of the Christian spirit, from which so many immersed in economic life have, far and wide, unhappily fallen away, lest all our efforts be wasted and our house be builded not on a rock but on shifting sand.[62]

128. And so, Venerable Brethren and Beloved Sons, having surveyed the present economic system, We have found it laboring under the gravest of evils. We have also summoned Communism and Socialism again to judgment and have found all their forms, even the most modified, to wander far from the precepts of the Gospel.

129. "Wherefore," to use the words of Our Predecessor, "if human society is to be healed, only a return to Christian life and institutions will heal it."[63] For this alone can provide effective remedy for that excessive care for passing things that is the origin of all vices; and this alone can draw away men's eyes, fascinated by and wholly fixed on the changing things of the world, and raise them toward Heaven. Who would deny that human society is in most urgent need of this cure now?

130. Minds of all, it is true, are affected almost solely by temporal upheavals, disasters, and calamities. But if we examine things critically with Christian eyes, as we should, what are all these compared with the loss of souls? Yet it is not rash by any means to say that the whole scheme of social and economic life is now such as to put in the way of vast numbers of mankind most serious obstacles which prevent them from caring for the one thing necessary; namely, their eternal salvation. (Pope Pius XI, Quadragesimo Anno, May 15, 1931.)

Most men today are more concerned about the acquisition or possible loss of wealth once attained than they are about their immortal souls as they have “excessive care passing things that” are “the origin of all vices.” Only the true Faith can draw “men’s eyes, fascinated by and wholly fixated on the changing things of the world, and raise them toward Heaven.”

Unfortunately, most men today, including many Catholics, do indeed deny that human society is in urgent need of the remedy that only Holy Mother Church can provide. Men who believe that they are descended from apes will come to act like them over the course of time. The ideology of biological evolutionism leads inexorably to the devolution of men and their societies into conditions of chaos, violence, and the worst kind of self-seeking that the world has ever seen. We are seeing this unfold before our very eyes in the irrational, self-destructive violence and destruction that has ravaged cities governed by socialists who live like the thugs of yore in their own personal lives and chuckle at the “misfortune” of small business owners whose property has been damaged, perhaps irreparably, and the survivors of the victims whose relatives have been killed by the raging mobs that are in the grip of the devil himself.

“Pope” Leo XIV would have to make a break with the entire false patrimony of the counterfeit church of conciliarism to be united with Pope Leo XIII, and he would have to make a break with those within his false religious sect who, like the rationalist Protestants before them, have tried to deconstruct the plain words of Holy Writ but also to deny that such things as sodomy are condemned by sins therein despite the fact that they are. He has, quite instead, reaffirmed sodomites in their perversity and keeps appointing their kindred to dioceses that have long been within the captivity of the counterfeit church of conciliarism.

Moreover, for all of Robert Francis Prevost/Leo XIV’s corrupted discussion of Rerum Novarum, May 15, 1891, Pope Leo XIII examined the “new things” brought about by the industrial revolution and the abuses engendered against the working classes by the Calvinist and Judeo-Masonic version of capitalism solely in light of the Catholic Faith.

Pope Leo XIII, writing at the very beginning of Rerum Novarum, May 15, 1891, explained how the "new things" of Modernity had invaded the precincts of economics, resulting in crushing conditions for workers. He rejected the false foundations of Calvinist capitalism while at the same time rejecting categorically the "alternative" of Socialism and its attack upon the Natural Law right of private property. Pope Leo understood that it is the right conduct of men in due submission to the laws of God and in cooperation with Sanctifying Grace that are at the foundation of a justly ordered economic system:

That the spirit of revolutionary change, which has long been disturbing the nations of the world, should have passed beyond the sphere of politics and made its influence felt in the cognate sphere of practical economics is not surprising. The elements of the conflict now raging are unmistakable, in the vast expansion of industrial pursuits and the marvelous discoveries of science; in the changed relations between masters and workmen; in the enormous fortunes of some few individuals, and the utter poverty of the masses; in the increased self-reliance and closer mutual combination of the working classes; as also, finally, in the prevailing moral degeneracy. The momentous gravity of the state of things now obtaining fills every mind with painful apprehension; wise men are discussing it; practical men are proposing schemes; popular meetings, legislatures, and rulers of nations are all busied with it -- actually there is no question which has taken a deeper hold on the public mind.

Therefore, venerable brethren, as on former occasions when it seemed opportune to refute false teaching, We have addressed you in the interests of the Church and of the common weal, and have issued letters bearing on political power, human liberty, the Christian constitution of the State, and like matters, so have We thought it expedient now to speak on the condition of the working classes. It is a subject on which We have already touched more than once, incidentally. But in the present letter, the responsibility of the apostolic office urges Us to treat the question of set purpose and in detail, in order that no misapprehension may exist as to the principles which truth and justice dictate for its settlement. The discussion is not easy, nor is it void of danger. It is no easy matter to define the relative rights and mutual duties of the rich and of the poor, of capital and of labor. And the danger lies in this, that crafty agitators are intent on making use of these differences of opinion to pervert men's judgments and to stir up the people to revolt.

In any case we clearly see, and on this there is general agreement, that some opportune remedy must be found quickly for the misery and wretchedness pressing so unjustly on the majority of the working class: for the ancient workingmen's guilds were abolished in the last century, and no other protective organization took their place. Public institutions and the laws set aside the ancient religion. Hence, by degrees it has come to pass that working men have been surrendered, isolated and helpless, to the hardheartedness of employers and the greed of unchecked competition. The mischief has been increased by rapacious usury, which, although more than once condemned by the Church, is nevertheless, under a different guise, but with like injustice, still practiced by covetous and grasping men. To this must be added that the hiring of labor and the conduct of trade are concentrated in the hands of comparatively few; so that a small number of very rich men have been able to lay upon the teeming masses of the laboring poor a yoke little better than that of slavery itself.

To remedy these wrongs the socialists, working on the poor man's envy of the rich, are striving to do away with private property, and contend that individual possessions should become the common property of all, to be administered by the State or by municipal bodies. They hold that by thus transferring property from private individuals to the community, the present mischievous state of things will be set to rights, inasmuch as each citizen will then get his fair share of whatever there is to enjoy. But their contentions are so clearly powerless to end the controversy that were they carried into effect the working man himself would be among the first to suffer. They are, moreover, emphatically unjust, for they would rob the lawful possessor, distort the functions of the State, and create utter confusion in the community. (Pope Leo XIII, Rerum Novarum, May 15, 1891.)

The abuses associated with Calvinist capitalism, which are the result of fallen human nature uninformed by the Deposit of Faith and unreformed by Sanctifying Grace, are not to be repaired by mythical, "self-correcting" "market forces" or by Socialism.

The capitalist system, which places an emphasis upon the expansion of wealth as the means to personal happiness and national prosperity, reduce men ultimately to the acquisitive level, concerned mostly, if not exclusively, with the securing of "wealth" in this life without any regard to the life that lasts forever.

As the abuses caused by the Judeo-Calvinist capitalism grew in the latter part of the Nineteenth Century and as the agitation caused by socialists against those abuses grew louder and louder and attracted many Catholics to their cause, Pope Leo XIII elaborated on the relationship between labor and capital in his landmark encyclical letter, Rerum Novarum, May 15, 1891, that once again stressed that inequality exists in the very nature of things and that pain and suffering will have no end in this life, discussing the desire of socialists to gain control of children by placing them on a level of equality with the authority of their parents

14. The contention, then, that the civil government should at its option intrude into and exercise intimate control over the family and the household is a great and pernicious error. True, if a family finds itself in exceeding distress, utterly deprived of the counsel of friends, and without any prospect of extricating itself, it is right that extreme necessity be met by public aid, since each family is a part of the commonwealth. In like manner, if within the precincts of the household there occur grave disturbance of mutual rights, public authority should intervene to force each party to yield to the other its proper due; for this is not to deprive citizens of their rights, but justly and properly to safeguard and strengthen them.

But the rulers of the commonwealth must go no further; here, nature bids them stop. Paternal authority can be neither abolished nor absorbed by the State; for it has the same source as human life itself. “The child belongs to the father,” and is, as it were, the continuation of the father’s personality; and speaking strictly, the child takes its place in civil society, not of its own right, but in its quality as member of the family in which it is born. And for the very reason that “the child belongs to the father” it is, as St. Thomas Aquinas says, “before it attains the use of free will, under the power and the charge of its parents.”[4] The socialists, therefore, in setting aside the parent and setting up a State supervision, act against natural justice, and destroy the structure of the home.

15. And in addition to injustice, it is only too evident what an upset and disturbance there would be in all classes, and to how intolerable and hateful a slavery citizens would be subjected. The door would be thrown open to envy, to mutual invective, and to discord; the sources of wealth themselves would run dry, for no one would have any interest in exerting his talents or his industry; and that ideal equality about which they entertain pleasant dreams would be in reality the leveling down of all to a like condition of misery and degradation.

Hence, it is clear that the main tenet of socialism, community of goods, must be utterly rejected, since it only injures those whom it would seem meant to benefit, is directly contrary to the natural rights of mankind, and would introduce confusion and disorder into the commonweal. The first and most fundamental principle, therefore, if one would undertake to alleviate the condition of the masses, must be the inviolability of private property. This being established, we proceed to show where the remedy sought for must be found.

16. We approach the subject with confidence, and in the exercise of the rights which manifestly appertain to Us, for no practical solution of this question will be found apart from the intervention of religion and of the Church. It is We who are the chief guardian of religion and the chief dispenser of what pertains to the Church; and by keeping silence we would seem to neglect the duty incumbent on us. Doubtless, this most serious question demands the attention and the efforts of others besides ourselves — to wit, of the rulers of States, of employers of labor, of the wealthy, aye, of the working classes themselves, for whom We are pleading. But We affirm without hesitation that all the striving of men will be vain if they leave out the Church. It is the Church that insists, on the authority of the Gospel, upon those teachings whereby the conflict can be brought to an end, or rendered, at least, far less bitter; the Church uses her efforts not only to enlighten the mind, but to direct by her precepts the life and conduct of each and all; the Church improves and betters the condition of the working man by means of numerous organizations; does her best to enlist the services of all classes in discussing and endeavoring to further in the most practical way, the interests of the working classes; and considers that for this purpose recourse should be had, in due measure and degree, to the intervention of the law and of State authority.

Pope Pius XI explained forty years later the degree of degradation to which men must fall once they are fixed on temporal goals to the exclusion of all supernatural considerations.

131. We, made Shepherd and Protector by the Prince of Shepherds, Who Redeemed them by His Blood, of a truly innumerable flock, cannot hold back Our tears when contemplating this greatest of their dangers. Nay rather, fully mindful of Our pastoral office and with paternal solicitude, We are continually meditating on how We can help them; and We have summoned to Our aid the untiring zeal of others who are concerned on grounds of justice or charity. For what will it profit men to become expert in more wisely using their wealth, even to gaining the whole world, if thereby they suffer the loss of their souls?[64] What will it profit to teach them sound principles of economic life if in unbridled and sordid greed they let themselves be swept away by their passion for property, so that "hearing the commandments of the Lord they do all things contrary."[65]

32. The root and font of this defection in economic and social life from the Christian law, and of the consequent apostasy of great numbers of workers from the Catholic faith, are the disordered passions of the soul, the sad result of original sin which has so destroyed the wonderful harmony of man's faculties that, easily led astray by his evil desires, he is strongly incited to prefer the passing goods of this world to the lasting goods of Heaven. Hence arises that unquenchable thirst for riches and temporal goods, which has at all times impelled men to break God's laws and trample upon the rights of their neighbors, but which, on account of the present system of economic life, is laying far more numerous snares for human frailty. Since the instability of economic life, and especially of its structure, exacts of those engaged in it most intense and unceasing effort, some have become so hardened to the stings of conscience as to hold that they are allowed, in any manner whatsoever, to increase their profits and use means, fair or foul, to protect their hard-won wealth against sudden changes of fortune. The easy gains that a market unrestricted by any law opens to everybody attracts large numbers to buying and selling goods, and they, their one aim being to make quick profits with the least expenditure of work, raise or lower prices by their uncontrolled business dealings so rapidly according to their own caprice and greed that they nullify the wisest forecasts of producers. The laws passed to promote corporate business, while dividing and limiting the risk of business, have given occasion to the most sordid license. For We observe that consciences are little affected by this reduced obligation of accountability; that furthermore, by hiding under the shelter of a joint name, the worst of injustices and frauds are penetrated; and that, too, directors of business companies, forgetful of their trust, betray the rights of those whose savings they have undertaken to administer. Lastly, We must not omit to mention those crafty men who, wholly unconcerned about any honest usefulness of their work, do not scruple to stimulate the baser human desires and, when they are aroused, use them for their own profit. (Pope Pius XI, Quadregesimo Anno, May 15, 1931.)

The world around us continues to fall deeper and deeper into the abyss because most men alive today are controlled by the forces of the world, the flesh and the devil, ignoring any thought of divinely-revealed truths and a single means by which their actions may be rendered meritorious in the sight of God and thus redound to their eternal salvation. Even most Catholics rush headlong to one side or the other of the false opposites of naturalism and refuse to consider the simple truth that to see the world as it truly as it is we must see it exclusively through the eyes of the Holy Faith. The only kind of “realism” is Catholic realism, Catholic truth. Everything else is but an illusion, a mirage.

Pope Pius XI’s Divini Redemptoris, March 19, 1937, continued the fifty-nine year-old papal condemnation of socialism that began with Pope Leo XIII in 1878 and explained yet again that socialism and communism are but the products of failure of liberalism and laicism. Indeed, the social consequences of the overthrow of the Social Reign of Christ the King are vast, starting with the destruction of the family, which has been rent asunder by divorce and contraception and feminism and materialism and positivism and utilitarianism and the organized forces of naturalism. The atomistic individualism of Calvinist capitalism and Lockean liberalism thus produce the same sort of societies as that produced by all forms Socialism, including that wrought by Bolshevism:

Communism, moreover, strips man of his liberty, robs human personality of all its dignity, and removes all the moral restraints that check the eruptions of blind impulse. There is no recognition of any right of the individual in his relations to the collectivity; no natural right is accorded to human personality, which is a mere cog-wheel in the Communist system. In man's relations with other individuals, besides, Communists hold the principle of absolute equality, rejecting all hierarchy and divinely-constituted authority, including the authority of parents. What men call authority and subordination is derived from the community as its first and only font. Nor is the individual granted any property rights over material goods or the means of production, for inasmuch as these are the source of further wealth, their possession would give one man power over another. Precisely on this score, all forms of private property must be eradicated, for they are at the origin of all economic enslavement .

Refusing to human life any sacred or spiritual character, such a doctrine logically makes of marriage and the family a purely artificial and civil institution, the outcome of a specific economic system. There exists no matrimonial bond of a juridico-moral nature that is not subject to the whim of the individual or of the collectivity. Naturally, therefore, the notion of an indissoluble marriage-tie is scouted. Communism is particularly characterized by the rejection of any link that binds woman to the family and the home, and her emancipation is proclaimed as a basic principle. She is withdrawn from the family and the care of her children, to be thrust instead into public life and collective production under the same conditions as man. The care of home and children then devolves upon the collectivity. Finally, the right of education is denied to parents, for it is conceived as the exclusive prerogative of the community, in whose name and by whose mandate alone parents may exercise this right.

What would be the condition of a human society based on such materialistic tenets? It would be a collectivity with no other hierarchy than that of the economic system. It would have only one mission: the production of material things by means of collective labor, so that the goods of this world might be enjoyed in a paradise where each would "give according to his powers" and would "receive according to his needs." Communism recognizes in the collectivity the right, or rather, unlimited discretion, to draft individuals for the labor of the collectivity with no regard for their personal welfare; so that even violence could be legitimately exercised to dragoon the recalcitrant against their wills. In the Communistic commonwealth morality and law would be nothing but a derivation of the existing economic order, purely earthly in origin and unstable in character. In a word. the Communists claim to inaugurate a new era and a new civilization which is the result of blind evolutionary forces culminating in a humanity without God. (Pope Pius XI, Divini Redemptoris, March 19, 1937.)

A world devoid of God and of submission to His true Church is the only possible consequence of the overthrow of the Social Reign of Christ King. Naturalist liberals disagree with naturalist socialists, including communists, only about a few details.

All forms of naturalism produce the godless world, which makes possible barbarism in "liberal" states and totalitarianism in "socialist" states. Indeed, the degree to which men fall into the naturalist trap will be the degree to which all states, liberal and socialist, get to increase their power over the lives of ordinary citizens in the name of "law and order" and "national security," you understand.

The heresy of religious liberty makes it impossible for anyone to find any one overarching means by which social evils can be retarded, resulting in a new caste of dictators whose "infallible" pronouncements must be accepted without criticism or dissent.

The First Amendment of the Constitution of the United States of America, for example, eviscerates the First Commandment by stating unequivocally that no religion, including the Catholic Faith, must be recognized by the civil state as indispensable for personal and social order, thus resulting in the triumph of the false religion of statism.

A neat little trick of the devil, wouldn't you say?

Pope Pius XI alluded to some of these points in Divini Redemptoris:

But the enemies of the Church, though forced to acknowledge the wisdom of her doctrine, accuse her of having failed to act in conformity with her principles, and from this conclude to the necessity of seeking other solutions. The utter falseness and injustice of this accusation is shown by the whole history of Christianity. To refer only to a single typical trait, it was Christianity that first affirmed the real and universal brotherhood of all men of whatever race and condition. This doctrine she proclaimed by a method, and with an amplitude and conviction, unknown to preceding centuries; and with it she potently contributed to the abolition of slavery. Not bloody revolution, but the inner force of her teaching made the proud Roman matron see in her slave a sister in Christ. It is Christianity that adores the Son of God, made Man for love of man, and become not only the "Son of a Carpenter" but Himself a "Carpenter."[19] It was Christianity that raised manual labor to its true dignity, whereas it had hitherto been so despised that even the moderate Cicero did not hesitate to sum up the general opinion of his time in words of which any modern sociologist would be ashamed: "All artisans are engaged in sordid trades, for there can be nothing ennobling about a workshop."

Faithful to these principles, the Church has given new life to human society. Under her influence arose prodigious charitable organizations, great guilds of artisans and workingmen of every type. These guilds, ridiculed as "medieval" by the liberalism of the last century, are today claiming the admiration of our contemporaries in many countries who are endeavoring to revive them in some modern form. And when other systems hindered her work and raised obstacles to the salutary influence of the Church, she was never done warning them of their error. We need but recall with what constant firmness and energy Our Predecessor, Leo XIII, vindicated for the workingman the right to organize, which the dominant liberalism of the more powerful States relentlessly denied him. Even today the authority of this Church doctrine is greater than it seems; for the influence of ideas in the realm of facts, though invisible and not easily measured, is surely of predominant importance.

It may be said in all truth that the Church, like Christ, goes through the centuries doing good to all. There would be today neither Socialism nor Communism if the rulers of the nations had not scorned the teachings and maternal warnings of the Church. On the bases of liberalism and laicism they wished to build other social edifices which, powerful and imposing as they seemed at first, all too soon revealed the weakness of their foundations, and today are crumbling one after another before our eyes, as everything must crumble that is not grounded on the one corner stone which is Christ Jesus.

This, Venerable Brethren, is the doctrine of the Church, which alone in the social as in all other fields can offer real light and assure salvation in the face of Communistic ideology. But this doctrine must be consistently reduced to practice in every-day life, according to the admonition of St. James the Apostle: "Be ye doers of the word and not hearers only, deceiving your own selves." The most urgent need of the present day is therefore the energetic and timely application of remedies which will effectively ward off the catastrophe that daily grows more threatening. We cherish the firm hope that the fanaticism with which the sons of darkness work day and night at their materialistic and atheistic propaganda will at least serve the holy purpose of stimulating the sons of light to a like and even greater zeal for the honor of the Divine Majesty. (Pope Pius XI, Divini Redemptoris, March 19, 1937.)

There can be no room for compromise: socialism is as antithetical to a just order on true Christian principles as are all forms of political ideology, including liberalism and conservatism.

As Pope Pius XI noted in Quadragesima Anno:

But it is only the moral law which, just as it commands us to seek our supreme and last end in the whole scheme of our activity, so likewise commands us to seek directly in each kind of activity those purposes which we know that nature, or rather God the Author of nature, established for that kind of action, and in orderly relationship to subordinate such immediate purposes to our supreme and last end. If we faithfully observe this law, then it will follow that the particular purposes, both individual and social, that are sought in the economic field will fall in their proper place in the universal order of purposes, and We, in ascending through them, as it were by steps, shall attain the final end of all things, that is God, to Himself and to us, the supreme and inexhaustible Good. . . .

If Socialism, like all errors, contains some truth (which, moreover, the Supreme Pontiffs have never denied), it is based nevertheless on a theory of human society peculiar to itself and irreconcilable with true Christianity. Religious socialism, Christian socialism, are contradictory terms; no one can be at the same time a good Catholic and a true socialist. (Pope Pius XI, Quadragesimo Anno, May 15, 1931.)

There is no such thing as Christian socialism. “No one can be at the same time a good Catholic and a true socialist,’” and I would add as a corollary that “No one can be at the same time a good Catholic and a defender of the conciliar religion’s evolutionary trend into the abyss of the One World Ecumenical Church that serves as an adjunct to the One World Government that represses dissent from its “received truths” and punishes those who dissent from them.

Gee, what was I saying about that presbyter who said that aliens are demons?

Let us continue to pray Our Lady’s Most Holy Rosary for restoration of a true pope on the Throne of Saint Peter as nothing other than the restoration of a right and just order in the world depends upon our doing so.

Our Lady of the Blessed Sacrament, pray for us.

Appendix

On the Sunday within the Octave of Corpus Christi

Let us adore Christ, the King, who ruleth the nations; who giveth fatness of spirit to them that eat him.

The Desired of all nations (Haggai 2:8), the Angel of the testament whom Israel longs for (Malachi 3:1), has come down from Heaven. Wisdom is come among us. Who, asks the Prophet, will go up into Heaven, to take Wisdom, and bring Him down from the clouds? Who will pass over the sea, and bring Him from distant lands, Him, the treasure more precious than the purest gold? Israel has forsaken the fountain of Wisdom. He has not even been heard of in the land of Canaan. He has not been seen in Idumea. The children of Agar, the princes of the nations, the philosophers of earthly wisdom, the ingenious inventors, the searchers after science, the hoarders of riches, and makers of strength and beauty, which do but cheat the beholder: all these have not known the ways of Wisdom, they have not understood His paths (Baruch 3:12-38).

But, lo! the Son promised to David has sat upon His throne of glory. He is the source of Wisdom. The four rivers of Paradise have derived all their waters from Him. His thoughts are more vast than the sea, and his counsels more deep than the great ocean (Ecclesiasticus 24:34-39). He is come to fulfill the mysterious design of the divine and sovereign will — that is, to re-establish, by uniting all things in Himself, all that are in Heaven and on Earth (Ephesians 1:10). He is truly Mediator, for He is Himself both God and Man. And being also High Priest, He is the bond of that holy religion which fastens on all things to the Creator in the unity of one same homage. His Sacrifice is the masterpiece of the divine Wisdom: it is by that Sacrifice that, embracing all created beings in the immensity of the love whose impatient ardor has been the subject of our past considerations, He makes the whole world become one sublime holocaust to His Father’s glory. Let us then proceed to consider Him in this immolation of His victim. Let us reverently watch Him setting forth His table (Proverbs 9:2). The Eucharist has been instituted for the very purpose of ceaselessly applying, here on Earth, the reality of Christ’s Sacrifice. Today, therefore, we will turn our thoughts upon this Sacrifice, as it is in its own self. This will enable us the better to understand how it is continued in the Church.

God has a right to his creature’s homage. If earthly kings and lords may claim from their vassals this recognition of their sovereignty, —the sovereign dominion of the great and first Being, the first cause and last end of all things, demands it, on an infinitely just title, from beings called forth from nothing by his almighty goodness. And just as by the rent or service which accompanies it, the homage of vassals implies, together with the avowal of their submission, the real, the effective declaration that it is from their liege-lord that they hold their property and rights; so the act, whereby the creature, as such, subjects himself to his Creator, should adequately manifest, by and of itself, that he acknowledges him as the Lord of all things and the author of life. Moreover, if, by the infringement of his commands, he has deserved death, and only lives because of the infinite mercy of this his sovereign Lord, —then his act of homage or fealty will not be complete unless it also express an avowal of his guilt and the justice of the punishment. Such is the true notion of Sacrifice, so called because it sets apart from the rest of similar beings, and makes sacred the offering whereby it is expressed: for spirits purely immaterial, the offering or oblation will be interior and exclusively spiritual; but as regards man, this oblation must be spiritual, and at the same time, material, for, being composed of a soul and a body, he owes homage to his God for both.

Sacrifice may not be offered but to the one true God, for it is the effective acknowledgement of the Creator’s sovereign dominion, and of that glory which belongs to Him, and which He will not make over to another (Isaias 48:11). It is essential to religion, be the state that of innocence or of fall; for religion, the queen of moral virtues, whose object is the worship due to God, necessarily demands Sacrifice, as its own adequate exercise and expression. Eden would have witnessed this Sacrifice offered by unfallen man; it would have been one of adoration and thanksgiving; its material portion would have been that garden’s richest fruits, those symbols of the divine fruit promised by the tree of life; sin would not have put its own sad stamp on such Sacrifice, and blood would not have been required. But man fell; and then, Sacrifice became the only means of propitiation, and the necessary center of religion in this land of exile. Until Luther’s time, all the nations of the earth held and lived up to this truth; and when the so-called Reformers excluded Sacrifice from religion, they took away its very basis. Nor is the duty of Sacrifice limited to man’s earthly existence; no, the creature when in heaven, and in the state of glory, must still offer Sacrifice to his Creator; for he has as much, and even more, obligation when he is in the brightness of the Vision, as when he lived amid the shadows of Faith, to offer to the God who has crowned him, the homage of those gifts received.

It is by Sacrifice that God attains the end He had in view by creation, that is, His own glory (Proverbs 16:4). But in order that there should go up from this universe an homage in keeping with the magnificence of its Maker, there was needed some one leader or head who should represent all creation in his one person; and then, using it as his own property, should offer it in all its integrity, together with himself, to the Lord God. There was something better than this; and it is just what God has done: by giving his own Son, clad in our nature, to be the Head of creation, he obtains an infinite return of glory; for the homage of this inferior nature assumes the dignity of the Person offering it; and the honor thus paid becomes truly worthy of the supreme Majesty. And as a banker knows how to draw golden interest from even the least sum entrusted to his keeping, so our God has, from a world made out of nothing, produced a fruit of infinite worth.

Yes, truly marvelous finish to his work of creation! The immense glory rendered to the Father by the Word Incarnate has brought God and the creature nearer to each other; it tells upon the world, by filling up its hateful depths of misery with grace, grace abundant and rich; and thereby the distance between God and us does not exclude the union for which he first made us. The Sacrifice of the Son of Man becomes the basis and cause of the supernatural order both in heaven and on earth. Christ was the first and chief object of the decree of creation; and therefore, it was for him and upon him as type, and in harmony with the qualities of the nature, that he was at a given future time to assume to himself,—that, at the Father’s bidding, there came forth out of nothing the various grades of being, spiritual and material, all of which were intended to form the palace and court of the future God-Man. It was the same also in the order of grace,—this God-Man, who is to be the most Beautiful among the children of men, is, in all truth, the Well-Beloved. The Spirit of love, as a precious and fragrant ointment, will flow from this one Well Beloved, from this dear Head, upon all His Members, yes, and even to the lowest skirt of His garment (Psalm 132:2), generously communicating true life, supernatural being, to those whom Christ shall have graciously called to a participation of his own divine substance, in the banquet of love. For the Head will lead on his Members; these will unite to his, their own homage, which, being in itself too poor to be offered to God’s infinite Majesty, will, —by their incorporation with the Incarnate Word, in the act of his Sacrifice, —put on the dignity of Christ himself.

It is on this account, as we have already noticed and cannot too strongly urge, that one should inveigh against the narrow-minded individualism which is now so much the fashion, of attaching more importance to the practices of private devotion than to the solemnity of those great acts of the Liturgy, which form the very essence of religion. Thus, as we were just saying, it is by the sacrifice of the God-Man that the entire creation is consummated in unity, and that true social life is founded upon God. God is one in his essence; the ineffable harmony of the Three Divine Persons does but bring out more clearly, by its sublime fecundity, this infinite Unity. The creature, on the contrary, is multiplicity; and the division, resulting from Adam’s fall, has strongly emphasized this mark of finite and borrowed being. And yet, having come forth from God’s hands, it must return thither, it must, that is, procure his glory; and this it cannot do, save on the condition of there being removed that unhappy division which separates it from both God and its fellow creatures; it’s very multiplicity must reproduce, as it tends towards its Maker, an image of the fruitful harmony of the Three Divine Persons, That they, also, may be one in us, as we also are ONE: (John 17:21-22) there is the grand revelation of God’s intentions, when he produced creatures; and the revelation is made to us by the Angel of the great Counsel, who is come upon this earth, that he might carry out the divine plan. Now, what is it that brings all the several elements of the social body into oneness, by bringing them back to their Creator? It is religion. And what is the fundamental act of religion? Sacrifice. Sacrifice is both the means and scope of this magnificent unification in Christ; its perfect realization will mark the consummation of the eternal kingdom of the Father, who will have become, through His Christ, all in all. (1 Corinthians 15:24-28)

But this royalty of endless ages which is to be procured for the Father by Christ’s reign here below (1 Corinthians 15:24-25) has enemies, and they must be subdued. The principalities, and powers, and virtues of Satan’s kingdom are leagued against it. They were jealous of Man, the image of God’s own likeness; and that envy made them turn their attacks on man: they led him to disobedience, and disobedience brought death into the world. By man, now become its slave, sin took occasion by every one of God’s commandments to insult that God. (Wisdom 2:23-24) Far from studying how to offer to its Maker the homage due to Him, the human race seemed bent on intensifying the poverty of its original nothingness by adding to it the baseness of every sort of defilement. So that, before being capable of acceptableness with the Father, the future members of Christ have need of a Sacrifice of propitiation and acquittance. Their Christ will Himself have to live the expiatory life which comports a sinner. He will have to suffer their sufferings, and die the death. (Genesis 2:17) Yes, death was the penalty threatened from the very commencement as sanction of God’s commandment. It was the severest penalty the transgressor could possibly pay, and yet was not adequate to the offence offered by the transgression to the infinite Majesty of God unless a Divine Person, taking upon Himself the terrible responsibility of this infinite debt, were to undergo Himself the punishment due upon man and, by so, doing restore man to innocence.

Oh then let our High Priest come forth. Let the divine Head of our human race and world show Himself! Because He has loved justice and hated iniquity, therefore has God anointed Him with the oil of gladness above His fellows, (Psalm 44:8) His brethren. He was Christ by the priesthood destined to be His from the very bosom of His Father, and confirmed by a solemn oath. (Psalms 109:4) He is Jesus, too, for the sacrifice He is about to offer will save His people from their sin. (Matthew 1:21) Jesus Christ, then, is to be forever the name of the eternal Priest. What power and what love are there not in His Sacrifice! Priest and Victim at one and the same time, He swallows death in order to destroy it, and by that very act crushes sin by His own innocent flesh suffering its penalty. He satisfies, even to the last farthing, yes, and far beyond it, the justice of His Father. He takes the decree that was against us, nails it to the Cross, and blots out the handwriting. And then, despoiling the principalities and powers of their tyrant sway, He triumphs over them in Himself. (Colossians 2:14-15) Our old man was crucified together with Him that the body of sin might be destroyed; renovated by the Blood of his Redeemer, he can rise together with Him from the tomb and begin a new life (Romans 6:4-10). Ye are dead, says the Apostle, and your life is hidden with Christ in God; when Christ will appear, who is your Life, then you also will appear with Him in glory. (Colossians 3:3) For it is as our Head that Christ suffered. His Sacrifice includes the whole body, of which He is the Head, and He transforms it by uniting it to Himself for an eternal holocaust, the sweet fragrance of which is to fill Heaven itself.

“The word comes forward,” says Saint Ambrose, “in the robes of the High Priest, which Moses described (Exodus 28). He is clad with the world in its magnificence that He may fill all with the fullness of God. He is the Head which rules the body, and He unites it closely to Himself. (De fuga sæculi, xvi) Speaking of Himself, He said: And I, if I be lifted up from the Earth, still draw all things to myself. (John 12:32) David had sung all this in the Psalm in which he said: All flesh shall come unto thee (Psalm 64:3). How so? “Because,” answers Saint Augustine, “He took flesh; and that flesh which He took will draw all flesh. He took its first-fruits when He took flesh from the Virgin’s womb; the rest will follow, and the holocaust will be complete;” the holocaust of which this same Psalm says that the vow shall be paid in Jerusalem. (Enarrat. in Ps. lxiv), For what is this vow made by Christ, our Head, but the vow which He Himself describes so fully in the next Psalm? I will go into your house with burnt offerings; I will pay you my vows, which my lips have uttered. And my mouth has spoken, when I was in trouble: I will offer up to you holocausts full of marrow, with the incense of rams; I will offer to you bullocks, with goats. (Psalm 65:13-15).

What is this day on which our High Priest was in trouble? It is that of which the Apostle speaks when he tells us that with a strong cry and tears, He offered up prayers and supplications to Him (His Father), who was able to save Him from death (Hebrews 5:7). But why does this Jesus mention rams and bullocks and goats — those offerings become useless and rejected of God? Did He not Himself say when He came into our world: Sacrifice and oblation you would not; but a body you have fitted to me? (Hebrews 10:5-6) Yea, truly, and it is this Body of Christ, says Saint Augustine, which is here shown to us in this Psalm. He presents His Body as the offering He vows to His Father: the rams are the leaders of the Church. (Enarrat in Ps. lxv) Hear my prayer, continues the Psalmist, prophesying of our High Priest, — O hear my prayer: all Flesh will come unto thee. Princes and people of all nations, children, young men and old, Jews and Gentiles, Greeks, Romans, Barbarians — all are on the Wood, and are the victim vowed to the Father. It is with all these, and in their name, and for their sakes, in the entirety and unity of His Body, that Christ said to His Father: “I will go into your house with burnt offerings; send thy Fire, the fire of thy Spirit, the divine lame of me, Eternal Wisdom. Let it burn and wholly burn this Body which I have taken to myself. Let it be a holocaust, that is, let it be all thine, O Father!” (St. Augustine. passim in Psalmos)

Come, then, O ye children of God! Bring to the Lord the offspring of rams. (Psalm 28:1) The voice of the Lord has been heard in its power; he bids the flame of Fire come down upon the mount; the Holocaust is already burning, and from Calvary the fire will spread throughout the world. The divine Fire pursues its work, each succeeding generation; it absorbs into itself each of the members of the great Victim, that is, each one of the Faithful; it devours sin; it burns out the dross of vice; it purifies, even in the dust of the grave, the flesh that has once been sanctified by the touch of Christ, in the sacred Mystery. It is a true fire of Heaven; it is the uncreated flame; it destroys nought but evil; it sends, indeed, suffering and death among men, but it is only that it may deliver them from the wreck and ruin of the Fall, and, by expiation, remake the whole human race. The day will come when this Fire of the great Sacrifice, having drawn into itself the last member of Christ’s mystical body, the very flesh itself of the elect will reappear all spiritual and glorified; and this wonderful transformation of the victim will make it a sacrifice truly worthy of the Lord God, and an assertion, far stronger than was its destruction by death, of the sovereign power and dominion of Him who is the Author of Life. Then will the complete body of the Word Incarnate ascend, like purest incense, from the holy mount whereon the Church had fixed her tent here below, and make its way even to the Altar of heaven; it will be the eternal aliment of the divine flame, the immense holocaust, in which “the city of the redeemed, the people of the saints, will be offered to God, as the universal sacrifice, by the great High Priest, who offered himself for us, in his Passion, in the form of a servant and slave, that we might be the body of so great a Head.” (St Augustine, De civit. Dei, 10:6).

In this “universal sacrifice,” as we have just heard Saint Augustine calling it, in this Sacrifice of adoration and thanksgiving in which expiation will no longer have part, the very spirits of the angelic hosts will be included: for they too are the Sacrifice of the Lord, making up, together with ourselves, the one only City of God, of which the Psalm sings (Ibid. 7, and Psalm 86). St. Cyril of Alexandria thus speaks on the Angels forming part of the universal sacrifice: ”We have all received of the fullness of Christ, as St. John tells us; for every creature, not only visible but invisible, also receives of Christ; for the Angels and Archangels, and the spirits that are above these, and, finally, the very Cherubim are sanctified in the Holy Ghost, not otherwise than by Christ alone. So that He (Christ) is the Altar, He is the Incense, He is the High Priest, just as He is the blood of the cleansing away of sins.” (De adorat. in spir. et ver., lib. ix)

Having, therefore, as our great High Priest, Jesus the Son of God, who, by one oblation, hath perfected forever the holy City, —let us hold fast the teaching of this glorious faith. (Hebrews 4:14; 10:14) As the high priest of old went on the Day of Atonement, himself alone into the Holy of Holies, holding in his hands the blood of propitiation, —so our High Priest, Jesus, having purchased eternal redemption for us, has withdrawn himself for a time from our sight. (Hebrews 9:12, 24). Minister of the true sanctuary and tabernacle set up by God Himself, (Hebrews 8:2) we have seen this Jesus of ours entering, by his triumphant Ascension, beyond the veil; and that veil is still down, hiding God’s sovereign Majesty from our view. There, in the sanctuary of heaven, is he celebrating, and with unbroken unity, the rite of his Sacrifice, presenting thereby to his Father, in the human nature which he has assumed, and which is now marked with the bright stigmata of his Passion, the august Victim, whose immolation here on earth called for the consummation in heaven. Meanwhile, as heretofore, the people of Israel awaited the high priest’s return out of the Holy of Holies, so too we Christians, here below, keep close to our Priest, and are ever at prayer round the Altar which is in the outer court. “It is the Day of Atonement,” says Origen, “and it lasts till the setting sun, that is, till the world comes to an end. We stand nigh the door, awaiting our High Priest who is within the Holy of Holies, praying, not for the sins of all, but for the sins of them that are awaiting him … There were two portions of the holy place, as we are told by Scripture: one was visible and accessible to all the priests; but the other was invisible, and no one might enter into it, save only the High Priest, and while he was there, the rest stood outside; I believe that, by this first portion, is to be understood the Church wherein we now are, while in the flesh; in this portion, priests are ministering at the altar of holocausts, which is fed by that fire of which our Jesus speaks, saying: I came to cast fire on the earth, and I will it to be enkindled … It is there, in that first portion, that the High Priest offers the victim; and it is thence, also, that he goes forth in order to enter into the inner veil, the second portion, which is heaven itself, and the throne of God. But take notice of the wonderful order of the mysteries: the fire which he takes with him into the Holy of Holies, he takes from the altar of that first portion; and the incense, he takes it from that same portion, yea, and the vestments wherewith he is robed, he received them in that same place.” (In Levit. Hom 9)

Nor is that all: even after his departure, the fire of the Sacrifice is not extinguished in the outer court; and the victim of Atonement, whose Blood gives him admission into the most holy sanctuary, continues to burn and be offered on our outer Altar. (Dom Prosper Gueranger, O.S.B., The Liturgical Year, Sunday within the Octave of Corpus Christi.)

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Robert Francis Prevost/Leo XIV's Magnficent Sillonism, part four

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