No One Has The "Right" To Adhere To Error

Most everything that happens in the world these todays is just a variation of a multiplicity of inter-related errors. These errors infect the lords of Modernity, who are the inheritors of the legacy of the errors of Protestantism and Judeo-Masonry, and, of course, the lords of Modernism, whether they be of the Girondist/Menshevik “conservative” variety or of the Jacobin/Bolshevik “ultra-progressive” sort.

It seems as though it is every few years that the conciliar “archbishop” of Philadelphia, Pennsylvania, Charles H. Chaput, O.F.M., Cap., who is categorized as a mostly “conservative” conciliarist, comes out swinging in defense of such errors as “separation of Church and State” and “religious liberty.” His latest effort in this regard came yesterday, March 17, 2015, the Feast of Saint Patrick and the Commemoration of Tuesday of the Fourth Week of Lent, at Saint Charles Borromeo Seminary in Overbrook, Pennslvania. The title of “Archbishop” Chaput’s talk was “On Human Dignity: The Declaration of Religious Liberty at 50.”

Actually, of course, this is a little premature as the fiftieth anniversary of the “Second” Vatican Council’s Dignitatis Humanae will occur on December 7, 2015. However, this very minor detail is unimportant as the falsehoods enshrined in Dignitatis Humanae are at the very heart of the false, naturalistic, religiously indifferent, anti-Incarnational and semi-Pelagian principles upon which the modern civil state, including the United States of America, is founded. These falsehoods have been celebrated by American bishops of the Catholic Church from the very beginning of this country, and they continue to be celebrated by the false bishops of the counterfeit church of conciliarism. “Archbishop” Chaput is simply being faithful to the spirit of Archbishop John Carroll, Archbishop John Ireland and, among so many others, James Cardinal Gibbons. There is really nothing new in what “Archbishop” Chaput said on Tuesday, March 17, 2015.

There are some interesting passages, however, that are worthy of comment as Chaput is a worthy successor to the likes of the Americanist bishops of yore and a perfect exemplar of the conciliarist ethos that there was a “need” to “correct” past teaching as it was a supposed “reaction” to the rise of modern state.

Try as he did to defend Dignitatis Humanae by citing the document’s thoroughly gratuitous claims that it was upholding Catholic doctrine, “Archbishop” Chaput simply regurgitated the old, shopworn clichés about “religious liberty” being an “inherent” right of the human being:

Or to put it another way:  Error has no rights, but persons do have rights – even when they choose falsehood over truth.  Those rights aren’t given by the state.  Nor can anyone, including the state, take them away.  They’re inherent to every human being by virtue of his or her creation by God.  Religious liberty is a “natural” right because it’s hardwired into our human nature.  And freedom of religious belief, the freedom of conscience, is – along with the right to life – the most important right any human being has. (Of Human Dignity: The Declaration on Religious Liberty at 50.)

This is erroneous as the mere ability to adhere a falsehood does not constitute a right to do so any more than there is a “right” to sin. There is a vast difference between having the physical ability to believe, say and do something and have a moral right to do so. The statement that religious liberty is “hardwired into our human nature” is blasphemous as God demands that we adhere to the truth, and it is the duty of the civil state to defend the truth as its ultimate purpose is to pursue the common good in light of man’s Last End, which is the possession of the Beatific Vision of God the Father, God the Son, and God the Holy Ghost for all eternity. The civil state has a positive obligation to foster those conditions that are conducive to the sanctification and salvation of souls.

Writing in Vehementer Nos, February 11, 1906, Pope Saint Pius X, summarizing the totality of unchanged Catholic teaching about the nature of the state and its duties to the true religion, explained this very succinctly:

That the State must be separated from the Church is a thesis absolutely false, a most pernicious error. Based, as it is, on the principle that the State must not recognize any religious cult, it is in the first place guilty of a great injustice to God; for the Creator of man is also the Founder of human societies, and preserves their existence as He preserves our own. We owe Him, therefore, not only a private cult, but a public and social worship to honor Him. Besides, this thesis is an obvious negation of the supernatural order. It limits the action of the State to the pursuit of public prosperity during this life only, which is but the proximate object of political societies; and it occupies itself in no fashion (on the plea that this is foreign to it) with their ultimate object which is man's eternal happiness after this short life shall have run its course. But as the present order of things is temporary and subordinated to the conquest of man's supreme and absolute welfare, it follows that the civil power must not only place no obstacle in the way of this conquest, but must aid us in effecting it. The same thesis also upsets the order providentially established by God in the world, which demands a harmonious agreement between the two societies. Both of them, the civil and the religious society, although each exercises in its own sphere its authority over them. It follows necessarily that there are many things belonging to them in common in which both societies must have relations with one another. Remove the agreement between Church and State, and the result will be that from these common matters will spring the seeds of disputes which will become acute on both sides; it will become more difficult to see where the truth lies, and great confusion is certain to arise. Finally, this thesis inflicts great injury on society itself, for it cannot either prosper or last long when due place is not left for religion, which is the supreme rule and the sovereign mistress in all questions touching the rights and the duties of men. Hence the Roman Pontiffs have never ceased, as circumstances required, to refute and condemn the doctrine of the separation of Church and State. (Pope Saint Pius X, Vehementer Nos, February 11, 1906.)

The fact that the conditions favorable to a Catholic state do not exist at this time does nothing to detract from the immutability of the Catholic teaching explicated so clearly by Pope Saint Pius X.

Indeed, the fact that the conditions favorable to a Catholic state do not exist at this time is the result of the proliferation of a deliberate, planned attack by the adversary himself upon it by using the combined, interrelated errors of Protestantism and Judeo-Masonry to uproot the Holy Cross as the foundation of personal and social order in Europe and to make sure it was not the foundation of such order here in the United States of America.

Father Denis Fahey made this exact point in The Mystical Body of Christ in the Modern World:

By the grace of the Headship of the Mystical Body, our Lord Jesus Christ is both Priest and King of redeemed mankind and, as such, exercises a twofold influence upon us. Firstly, as a Priest, He communicates to us the supernatural life of grace by which we, while ever remaining distinct from God, can enter into the vision and love of the Blessed Trinity. We can thus become one with God, not, of course, in the order of substance or being, but in the order of operation, of the immaterial union of vision and love. The Divine Nature is the principle of the Divine Vision and Love, and by grace we are ‘made partakers of the Divine Nature.’ This pure Catholic doctrine is infinitely removed from Masonic pantheism. Secondly, as King, our Lord exercises an exterior influence on us by His government of us. As King, He guides and directs us socially and individually, in order to dispose all things for the reception of the Supernatural Life which He, as Priest, confers.

Society had been organized in the thirteenth century and even down to the sixteenth, under the banner of Christ the King. Thus, in spite of deficiencies and imperfections, man’s divinization, through the Life that comes from the sacred Humanity of Jesus, was socially favoured. Modern society, under the influence of Satan, was to be organized on the opposite principle, namely, that human nature is of itself divine, that man is God, and, therefore, subject to nobody. Accordingly, when the favourable moment had arrived, the Masonic divnization of human nature found its expression in the Declaration of the Rights of Man in 1789. The French Revolution ushered in the struggle for the complete organization of the world around the new divinity–Humanity. In God’s plan, the whole organization of a country is meant to aid the development of a country is meant to aid the development of the true personality of the citizens through the Mystical Body of Christ. Accordingly, the achievement of true liberty for a country means the removal of obstacles to the organized social acceptance of the Divine Plan. Every revolution since 1789 tends, on the contrary, to the rejection of that plan, and therefore to the enthronement of man in the place of God. The freedom at which the spirit of the revolution aims is that absolute independence which refuses submission to any and every order. It is the spirit breathed by the temptation of the serpent: ‘For God doth know that in what day soever you shall eat thereof, your eyes shall be opened; and you shall be as gods, knowing good and evil.’ Man decided then that he would himself lay down the order of good and evil in the place of God; then and now it is the same attitude. (Father Denis Fahey, The Mystical Body of Christ in the Modern World, p. 27.)   

Although Holy Mother Church accommodates herself to the concrete realities in which her children live, she makes no concession to errors that have resulted in the triumph of religious indifferentism and overt hostility to the true Faith despite “Archbishop” Chaput’s efforts to claim that Dignitatis Humanae does not endorse such indifferentism and leaves in place the traditional Catholic teaching about the duty of individuals to adhere to the true religion, a duty, it should be noted, that Jorge Mario Bergoglio specifically rejects every time he tells a Jew or a Protestant that he does not seek to convert to what is thought to be the Catholic Church but is in fact her counterfeit ape.

Moreover, “Archbishop” Chaput completely distorts history by stating that the concept of a confessional Catholic state was only an outgrowth of the French Revolution:

As the Roman world gradually became Christian, the Church gained her freedom.  Then she became the dominant faith.  Then she filled the vacuum of order and learning left by the empire’s collapse.  Religious and secular authority often mixed, and power is just as easily abused by clergy as it is by laypeople.  The Church relied on the state to advance her interests.  The state nominated or approved senior clergy, and used the Church to legitimize its power.

Of course, the idea of the “state” is a modern invention. I use it here to mean every prince or warlord the Church has faced through the centuries.  The point is this:  Over time, and especially after the Wars of Religion and the French Revolution, the “confessional state” – a state committed to advancing the true Catholic religion and suppressing religious error – became the standard Catholic model for government.

That’s the history Dignitatis Humanae sought to correct by going back to the sources of Christian thought.  The choice to believe any religious faith must be voluntary.  Faith must be an act of free will, or it can’t be valid.  Parents make the choice for their children at baptism because they have parental authority.  And it’s important that they do so.  But in the end, people who don’t believe can’t be forced to believe, especially by the state.  Forced belief violates the person, the truth and the wider community of faith, because it’s a lie.(Of Human Dignity: The Declaration on Religious Liberty at 50.)

While there were many rulers during the era of Christendom in the Middle Ages who ruled unjustly and sought to make war upon the rights of our true popes and of Holy Mother Church, this was the result of fallen human nature, not of the civil state’s recognition of Catholicism as its official religion. Moreover, Holy Mother Church has raised to her altars rulers who did rule justly as exemplars of the Social Reign of Christ, men and women who recognized that the salvation of their own immortal souls, whose eternal fate guided their very lives, depended upon governing according to the Mind of the Divine Redeemer as He has discharged It exclusively in the Catholic Church for Its eternal safekeeping and infallible explication.

Put another way, the era of modernity has given us the likes of men who hated Christ the King such as John Adams, Thomas Jefferson and Woodrow Wilson, each of whom helped to plant the seeds for the triumph of the deification of “man” and his “rights.” The degeneration has been such that we are now governed by various shades of statists who do not believe that it is necessary to govern according to the binding precepts of the Divine Positive Law and the Natural Law as they have been entrusted to the Catholic Church for their authoritative explication.

“Archbishop” Chabut’s misrepresentation of the origin of the confessional Catholic state is such that he ignores entirely such towering giants of just rule as Saint Edward the Confessor, Saint Canute, Saint Henry the Emperor, Saint Stephen of Hungary, Saint Casimir, Saint Wenceslaus and Saint Louis IX, King of France, among so many others. The confessional Catholic state was not “invented” after the events of the Protestant Revolution and the French Revolution as it had grown organically in the First Millennium into the Second Millennium as the barbaric and pagan peoples of Europe were converted to the true Faith, outside of which there is no salvation and without which there can be no true social order.

Indeed, the devil raised up the lecherous drunkard, Father Martin Luther, to start a revolution against the Divine Plan that God Himself instituted to effect man’s return to Him through the Catholic Church precisely to dethrone Christ as the King of men and their nations, something that Father Fahey noted in The Mystical Body of Christ in the Modern World:

The rending of the Mystical Body by the so-called Reformation movement has resulted in the pendulum swinging from the extreme error of Judaeo-Protestant Capitalism to the opposite extreme error of the Judaeo-Masonic-Communism of Karl Marx. 

The uprise of individualism rapidly led to unbridled self-seeking. Law-makers who were arbiters of morality, as heads of the Churches, did not hesitate to favour their own enterprising spirit. The nobles and rich merchants in England, for example, who got possession of the monastery lands, which had maintained the poor, voted the poor laws in order to make the poor a charge on the nation at large. The enclosure of common lands in England and the development of the industrial system are a proof of what private judgment can do when transplanted into the realm of production and distribution. The Lutheran separation of Church from the Ruler and the Citizen shows the decay in the true idea of membership of our Lord's Mystical Body.

"Assuredly," said Luther, "a prince can be a Christian, but it is not as a Christian that he ought to govern. As a ruler, he is not called a Christian, but a prince. The man is Christian, but his function does not concern his religion." (Father Denis Fahey, The Mystical Body of Christ in the Modern World.)

Pope Leo XIII made a similar point in Immortale Dei, November 1, 1885:

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. (Pope Leo XIII, Immortale Dei, November 1, 1885.)

A civil ruler renders unto God what is God’s, namely,  a due adherence to the binding precepts of the Divine Positive Law and the Natural Law, as citizens render unto caesar what is caesar’s, namely, obedience to all lawful edicts that do not contradict the laws of God and do not command them to do evil. Caesar and citizens alike must live for and obey the laws of Christ the King and His true Church in all that pertains to the good of souls.

While it is true that no one can be coerced into accepting the true Faith, one’s private conscience must yield to the rights of God over civil society as the God’s greater honor and glory are above the erroneous consciences of men. It is no imposition upon anything to require unbelievers to render obedience to rulers in a civil state formed according to Catholic principles no matter what they may believe privately as the civil state has a positive obligation to recognize the true state and to render to the true God of Divine Revelation, the Most Holy Trinity, public homage and praise, a point made by Pope Leo XIII in Immortale Dei, November 1, 1885:

As a consequence, the State, constituted as it is, is clearly bound to act up to the manifold and weighty duties linking it to God, by the public profession of religion. Nature and reason, which command every individual devoutly to worship God in holiness, because we belong to Him and must return to Him, since from Him we came, bind also the civil community by a like law. For, men living together in society are under the power of God no less than individuals are, and society, no less than individuals, owes gratitude to God who gave it being and maintains it and whose everbounteous goodness enriches it with countless blessings. Since, then, no one is allowed to be remiss in the service due to God, and since the chief duty of all men is to cling to religion in both its teaching and practice-not such religion as they may have a preference for, but the religion which God enjoins, and which certain and most clear marks show to be the only one true religion -- it is a public crime to act as though there were no God. So, too, is it a sin for the State not to have care for religion as a something beyond its scope, or as of no practical benefit; or out of many forms of religion to adopt that one which chimes in with the fancy; for we are bound absolutely to worship God in that way which He has shown to be His will. All who rule, therefore, would hold in honor the holy name of God, and one of their chief duties must be to favor religion, to protect it, to shield it under the credit and sanction of the laws, and neither to organize nor enact any measure that may compromise its safety. This is the bounden duty of rulers to the people over whom they rule. For one and all are we destined by our birth and adoption to enjoy, when this frail and fleeting life is ended, a supreme and final good in heaven, and to the attainment of this every endeavor should be directed. Since, then, upon this depends the full and perfect happiness of mankind, the securing of this end should be of all imaginable interests the most urgent. Hence, civil society, established for the common welfare, should not only safeguard the wellbeing of the community, but have also at heart the interests of its individual members, in such mode as not in any way to hinder, but in every manner to render as easy as may be, the possession of that highest and unchangeable good for which all should seek. Wherefore, for this purpose, care must especially be taken to preserve unharmed and unimpeded the religion whereof the practice is the link connecting man with God.

Now, it cannot be difficult to find out which is the true religion, if only it be sought with an earnest and unbiased mind; for proofs are abundant and striking. We have, for example, the fulfillment of prophecies, miracles in great numbers, the rapid spread of the faith in the midst of enemies and in face of overwhelming obstacles, the witness of the martyrs, and the like. From all these it is evident that the only true religion is the one established by Jesus Christ Himself, and which He committed to His Church to protect and to propagate. . . . To exclude the Church, founded by God Himself, from the business of life, from the making of laws, from the education of youth, from domestic society is a grave and fatal error (Pope Leo XIII, Immortale Dei, November 1, 1885.)

Again, the fact that it is impossible, in human terms, that is, to implement these principles in a world that has been ruined by “religious liberty” and “separation of Church and State, in no way lessens their veracity or their binding nature. Error has consequences that are fatal in nature to the eternal and temporal good of men and their nations.

Writing in Libertas Praestantissimum, June 20, 1888, Pope Leo XIII, while accepting the principle of the toleration of error without conceding anything to an assertion that people have an inherent right to embrace it and to profess it publicly, explained that situation to which a state is driven by the toleration of ever greater evils over the course of time:

Yet, with the discernment of a true mother, the Church weighs the great burden of human weakness, and well knows the course down which the minds and actions of men are in this our age being borne. For this reason, while not conceding any right to anything save what is true and honest, she does not forbid public authority to tolerate what is at variance with truth and justice, for the sake of avoiding some greater evil, or of obtaining or preserving some greater good. God Himself in His providence, though infinitely good and powerful, permits evil to exist in the world, partly that greater good may not be impeded, and partly that greater evil may not ensue. In the government of States it is not forbidden to imitate the Ruler of the world; and, as the authority of man is powerless to prevent every evil, it has (as St. Augustine says) to overlook and leave unpunished many things which are punished, and rightly, by Divine Providence. But if, in such circumstances, for the sake of the common good (and this is the only legitimate reason), human law may or even should tolerate evil, it may not and should not approve or desire evil for its own sake; for evil of itself, being a privation of good, is opposed to the common welfare which every legislator is bound to desire and defend to the best of his ability. In this, human law must endeavor to imitate God, who, as St. Thomas teaches, in allowing evil to exist in the world, "neither wills evil to be done, nor wills it not to be done, but wills only to permit it to be done; and this is good.'' This saying of the Angelic Doctor contains briefly the whole doctrine of the permission of evil.

But, to judge aright, we must acknowledge that, the more a State is driven to tolerate evil, the further is it from perfection; and that the tolerance of evil which is dictated by political prudence should be strictly confined to the limits which its justifying cause, the public welfare, requires. Wherefore, if such tolerance would be injurious to the public welfare, and entail greater evils on the State, it would not be lawful; for in such case the motive of good is wanting. And although in the extraordinary condition of these times the Church usually acquiesces in certain modern liberties, not because she prefers them in themselves, but because she judges it expedient to permit them, she would in happier times exercise her own liberty; and, by persuasion, exhortation, and entreaty would endeavor, as she is bound, to fulfill the duty assigned to her by God of providing for the eternal salvation of mankind. One thing, however, remains always true -- that the liberty which is claimed for all to do all things is not, as We have often said, of itself desirable, inasmuch as it is contrary to reason that error and truth should have equal rights.

And as to tolerance, it is surprising how far removed from the equity and prudence of the Church are those who profess what is called liberalism. For, in allowing that boundless license of which We have spoken, they exceed all limits, and end at last by making no apparent distinction between truth and error, honesty and dishonesty. And because the Church, the pillar and ground of truth, and the unerring teacher of morals, is forced utterly to reprobate and condemn tolerance of such an abandoned and criminal character, they calumniate her as being wanting in patience and gentleness, and thus fail to see that, in so doing, they impute to her as a fault what is in reality a matter for commendation. But, in spite of all this show of tolerance, it very often happens that, while they profess themselves ready to lavish liberty on all in the greatest profusion, they are utterly intolerant toward the Catholic Church, by refusing to allow her the liberty of being herself free. (Pope Leo XIII, Libertas Praestantissimum, June 20, 1888.)

This is a far, far different teaching than that found in Dignitatis Humanae as “religious liberty” and “separation of Church and State” lead to the religious indifferentism that “Archbishop” Chaput has said repeatedly, including in his March 17, 2015, address at Saint Charles Borromeo Seminary, is not endorsed by Dignitatis Humanae. These twin errors of Protestantism and Judeo-Masonry also lead to the triumph of what Pope Pius IX said was “insane babbling” in the “public square” that has been heralded by the late “Father” Richard John Neuhaus and his First Things authors, a “public square” that “Archbishop” Chaput has himself embraced and promote, including on March 17, 2015:

In the mind of the Council, religious liberty means much more than the freedom to believe whatever you like at home, and pray however you like in your church.  It means the right to preach, teach and worship in public and in private.  It means a parent’s right to protect his or her children from harmful teaching.  It means the right to engage the public square with moral debate and works of social ministry.  It means the freedom to do all of this without negative interference from the government, direct or indirect, except within the limits of “just public order.”

Before we turn to the second part of my remarks, it’s also worth noting that the full title of Dignitatis Humanae is:  On the right of the person and of communities to social and civil freedom in matters religious.  Religious liberty belongs not just to individuals, but also to communities.  Civil society precedes the state.  It consists of much more than individuals.  Alone, individuals are weak.  Communities give each one of us friendship, meaning, a narrative, a history and a future.  They root us in a story larger than ourselves or any political authority.  Which means that communities, and especially religious communities, are strong – and a necessary mediator between the individual and the state. (Of Human Dignity: The Declaration on Religious Liberty at 50.)

“Religious communities” serve as a “necessary mediator between the individual and the state?

This is absolutely false as there is only one religion, Catholicism, which serves as the foundation of personal order, a point that our true popes made repeatedly through the centuries. Popes Leo XIII and Saint Pius X did so with no hesitation or qualification whatsoever:

Just as Christianity cannot penetrate into the soul without making it better, so it cannot enter into public life without establishing order. With the idea of a God Who governs all, Who is infinitely Wise, Good, and Just, the idea of duty seizes upon the consciences of men. It assuages sorrow, it calms hatred, it engenders heroes. If it has transformed pagan society--and that transformation was a veritable resurrection--for barbarism disappeared in proportion as Christianity extended its sway, so, after the terrible shocks which unbelief has given to the world in our days, it will be able to put that world again on the true road, and bring back to order the States and peoples of modern times. But the return of Christianity will not be efficacious and complete if it does not restore the world to a sincere love of the one Holy Catholic and Apostolic Church. In the Catholic Church Christianity is Incarnate. It identifies Itself with that perfect, spiritual, and, in its own order, sovereign society, which is the Mystical Body of Jesus Christ and which has for Its visible head the Roman Pontiff, successor of the Prince of the Apostles. It is the continuation of the mission of the Savior, the daughter and the heiress of His Redemption. It has preached the Gospel, and has defended it at the price of Its blood, and strong in the Divine assistance and of that immortality which has been promised it, It makes no terms with error but remains faithful to the commands which  it has received, to carry the doctrine of Jesus Christ to the uttermost limits of the world and to the end of time, and to protect it in its inviolable integrity. Legitimate dispenser of the teachings of the Gospel it does not reveal itself only as the consoler and Redeemer of souls, but It is still more the internal source of justice and charity, and the propagator as well as the guardian of true liberty, and of that equality which alone is possible here below. In applying the doctrine of its Divine Founder, It maintains a wise equilibrium and marks the true limits between the rights and privileges of society. The equality which it proclaims does not destroy the distinction between the different social classes. It keeps them intact, as nature itself demands, in order to oppose the anarchy of reason emancipated from Faith, and abandoned to its own devices. The liberty which it gives in no wise conflicts with the rights of truth, because those rights are superior to the demands of liberty. Not does it infringe upon the rights of justice, because those rights are superior to the claims of mere numbers or power. Nor does it assail the rights of God because they are superior to the rights of humanity. (Pope Leo XIII, A Review of His Pontificate, March 19, 1902.)

But, on the contrary, by ignoring the laws governing human nature and by breaking the bounds within which they operate, the human person is lead, not toward progress, but towards death. This, nevertheless, is what they want to do with human society; they dream of changing its natural and traditional foundations; they dream of a Future City built on different principles, and they dare to proclaim these more fruitful and more beneficial than the principles upon which the present Christian City rests.

No, Venerable Brethren, We must repeat with the utmost energy in these times of social and intellectual anarchy when everyone takes it upon himself to teach as a teacher and lawmaker - the City cannot be built otherwise than as God has built it; society cannot be setup unless the Church lays the foundations and supervises the work; no, civilization is not something yet to be found, nor is the New City to be built on hazy notions; it has been in existence and still is: it is Christian civilization, it is the Catholic City. It has only to be set up and restored continually against the unremitting attacks of insane dreamers, rebels and miscreants. Omnia instaurare in Christo.

Here we have, founded by Catholics, an inter-denominational association that is to work for the reform of civilization, an undertaking which is above all religious in character; for there is no true civilization without a moral civilization, and no true moral civilization without the true religion: it is a proven truth, a historical fact. The new Sillonists cannot pretend that they are merely working on “the ground of practical realities” where differences of belief do not matter. Their leader is so conscious of the influence which the convictions of the mind have upon the result of the action, that he invites them, whatever religion they may belong to, “to provide on the ground of practical realities, the proof of the excellence of their personal convictions.” And with good reason: indeed, all practical results reflect the nature of one’s religious convictions, just as the limbs of a man down to his finger-tips, owe their very shape to the principle of life that dwells in his body. (Pope Saint Pius X, Notre Charge Apostolique, August 15, 1910.)

Most Catholics in the United States of America were recruited by Antichrist to be his apologists precisely because of the "reconciliation" that Archbishop John Carroll and those who followed him made with the heresy of "religious liberty" as a "protection" of the life of the Catholic Church in a pluralistic society.

Most Catholics thus have been completely unaware that the very thing they exalted as a "protection" was, in truth, a trap to accustom them to think, speak and act as members of any Judeo-Masonic lodge, that is, naturalistically. And it was this very trap, which had different variations in Europe, of course, that helped to ensnare the minds of Modernists at home and abroad into becoming apologists of Judeo-Masonry in order to speak of that mythical "civilization of love" rather than to build up the Catholic City.

We are living in a time of fundamental apostasy, none of which can be issued by the Catholic Church, she who is the spotless, mystical spouse of her Divine Founder and Invisible Head, Our Blessed Lord and Saviour Jesus Christ. This is not an "opinion." This is the teaching of the Catholic Church, something that Pope Leo XIII made clear in the passage from A Review of His Pontificate cited just above:

It has preached the Gospel, and has defended it at the price of Its blood, and strong in the Divine assistance and of that immortality which has been promised it, It makes no terms with error but remains faithful to the commands which  it has received, to carry the doctrine of Jesus Christ to the uttermost limits of the world and to the end of time, and to protect it in its inviolable integrity. (Pope Leo XIII, A Review of His Pontificate, March 19, 1902.)

Catholicism, nothing else. All must fall apart when men are divided over First and Last Things and spread error publicly while celebrating their “right” to do so.

The world of Modernity is premised upon the lie that it is possible for men to be well-ordered in their own personal lives that they can live within the framework of well-ordered republics. To profess believe in Our Blessed Lord and Saviour Jesus Christ "personally" without acknowledging His Social Kingship over our nations is, to quote Louis-Edouard-François-Desiré Cardinal Pie, the Bishop of Poitiers, France, from 1849 to 1880, is to say that He is not God: 

"If Jesus Christ," proclaims Msgr. Pie in a magnificent pastoral instruction, "if Jesus Christ Who is our light whereby we are drawn out of the seat of darkness and from the shadow of death, and Who has given to the world the treasure of truth and grace, if He has not enriched the world, I mean to say the social and political world itself, from the great evils which prevail in the heart of paganism, then it is to say that the work of Jesus Christ is not a divine work. Even more so: if the Gospel which would save men is incapable of procuring the actual progress of peoples, if the revealed light which is profitable to individuals is detrimental to society at large, if the scepter of Christ, sweet and beneficial to souls, and perhaps to families, is harmful and unacceptable for cities and empires; in other words, if Jesus Christ to whom the Prophets had promised and to Whom His Father had given the nations as a heritage, is not able to exercise His authority over them for it would be to their detriment and temporal disadvantage, it would have to be concluded that Jesus Christ is not God". . . .

"To say Jesus Christ is the God of individuals and of families, but not the God of peoples and of societies, is to say that He is not God. To say that Christianity is the law of individual man and is not the law of collective man, is to say that Christianity is not divine. To say that the Church is the judge of private morality, but has nothing to do with public and political morality, is to say that the Church is not divine."

In fine, Cardinal Pie insists:

"Christianity would not be divine if it were to have existence within individuals but not with regard to societies."

Fr. de St. Just asks, in conclusion:

"Could it be proven in clearer terms that social atheism conduces to individualistic atheism?". . . .

"Neither in His Person," Card, Pie said in a celebrated pastoral instruction, "nor in the exercise of His rights, can Jesus Christ be divided, dissolved, split up; in Him the distinction of natures and operations can never be separated or opposed; the divine cannot be incompatible to the human, nor the human to the divine. On the contrary, it is the peace, the drawing together, the reconciliation; it is the very character of union which has made the two things one: 'He is our peace, Who hat made both one. . .'  (Eph. 2:14). This is why St. John told us: 'every spirit that dissolveth Jesus is not of God. And this is Antichrist, of whom you have heard that he cometh: and is now already in the world' (1 John 4:3; cf. also 1 John 2:18, 22; 2 John: 7). "So then, Card. Pie continues, "when I hear certain talk being spread around, certain pithy statements (i.e., 'Separation of Church and State,' for one, and the enigmatic axiom 'A free Church in a free State,' for another) prevailing from day to day, and which are being introduced into the heart of societies, the dissolvent by which the world must perish, I utter this cry of alarm: Beware the Antichrist."

Fr. de St. Just adds:

"Accordingly, the Bishop of Poitiers had always fought against THE SEPARATION OF Church and State. Moreover, he opposed all separations, that of reason and faith, of nature and grace, of natural religion and revealed religion, the separation of the philosopher and the Christian, of private man and public man. He saw in all these [separations] a resurgence of Manichean dualism and he had fought all these with, the supreme argument, the law formed by Christ. Therefore, it is in all truth, writing to [Minister of the Interior] the Count of Presigny, that he could render this testimony:

'We have nothing in common with the theorists of disunion and opposition of two orders, temporal and spiritual, natural and supernatural. We struggle, on the contrary, with all our strength against these doctrines of separation which is leading to the denial of religion itself and of revealed religion.'"

Fr. de St. Just returns at this point and introduces us to what is perhaps Msgr. Pie's strongest language, with regard to this entire subject:

"To this doctrine of the Church, which Msgr. Pie brought to the mind of the rulers of nations, the liberals would oppose acts favoring separation.

"Certain countries, Belgium and America, for example, haven't they proclaimed the separation of Church and State, and doesn't the Church enjoy a more complete liberty under such a system?"

Cardinal Pie responded firmly to this question:

'THE AMERICAN AND BELGIUM SYSTEM, this system of philosophical-political indifference, shall eternally be a bastard system" (pp. 122-124 in Fr. de St. Just's book) (Selected Writings of Selected Writings of Cardinal Pie of Poitiers, Catholic Action Resource Center, Orlando, Florida, October, 2007, pp. 21-23.)

None other than Pope Saint Pius X used the writings of Cardinal Pie of Poitiers to help him explicate Catholic Social Teaching as a bishop in Mantua, Italy, and Venice, Italy, before he did so upon his elevation to the Throne of Saint Peter on August 3, 1903:

"[St.] Pius X, giving audience in the French seminary, declared to have 'often read and re-read' the works of Cardinal Pie . . . . This veneration of [St.] Pius X for the great Bishop of Poitiers is demonstrated for us by this account found in Canon [Paul] Vigue's 'Select Pages of Cardinal Pie': "A priest from Poitiers has recalled that one day he had the honor of having been introduced into the cabinet of the Supreme Pontiff, [St.] Pius X, in the company of a religious who was also from Poitiers. 'Oh! the diocese of Poitiers," the Holy Father exclaimed, raising his hands, when he heard the name Poitiers mentioned. "I have almost the entire works of your Cardinal,' the saintly Pontiff continued, 'and, for years, there has hardly been a day that I have not read some of its pages.' (Selected Writings of Selected Writings of Cardinal Pie of Poitiers, Catholic Action Resource Center, Orlando, Florida, October, 2007, testimonial pages.)

What was good enough for Pope Saint Pius X has been rejected by the conciliar revolutionaries, including those of the Girondist/Menshevik variety such as “Archbishop” Charles Chaput. This means that the Catholic Church is not indefectible, that our true popes taught Catholicism in a “time-conditioned” manner, and that the teaching of the “past” had to be “corrected.” Where, “Archbishop” Chaput, was the Third Person of the Most Blessed Trinity, God the Holy Ghost, as this teaching was being promulgated? Did God the Holy Ghost “hide” this teaching from the eyes of our true popes until the “blinders” were lifted at the “Second” Vatican Council?

On the contrary, our true popes have warned us of the dire consequences that would befall men if they and their nations endorsed the falsehoods of “liberty of conscience” and “religious liberty”:

For how can We tolerate with equanimity that the Catholic religion, which France received in the first ages of the Church, which was confirmed in that very kingdom by the blood of so many most valiant martyrs, which by far the greatest part of the French race professes, and indeed bravely and constantly defended even among the most grave adversities and persecutions and dangers of recent years, and which, finally, that very dynasty to which the designated king belongs both professes and has defended with much zeal - that this Catholic, this most holy religion, We say, should not only not be declared to be the only one in the whole of France supported by the bulwark of the laws and by the authority of the Government, but should even, in the very restoration of the monarchy, be entirely passed over? But a much more grave, and indeed very bitter, sorrow increased in Our heart - a sorrow by which We confess that We were crushed, overwhelmed and torn in two - from the twenty-second article of the constitution in which We saw, not only that "liberty of religion and of conscience" (to use the same words found in the article) were permitted by the force of the constitution, but also that assistance and patronage were promised both to this liberty and also to the ministers of these different forms of "religion". There is certainly no need of many words, in addressing you, to make you fully recognize by how lethal a wound the Catholic religion in France is struck by this article. For when the liberty of all "religions" is indiscriminately asserted, by this very fact truth is confounded with error and the holy and immaculate Spouse of Christ, the Church, outside of which there can be no salvation, is set on a par with the sects of heretics and with Judaic perfidy itself. For when favour and patronage is promised even to the sects of heretics and their ministers, not only their persons, but also their very errors, are tolerated and fostered: a system of errors in which is contained that fatal and never sufficiently to be deplored HERESY which, as St. Augustine says (de Haeresibus, no.72), "asserts that all heretics proceed correctly and tell the truth: which is so absurd that it seems incredible to me." (Pope Pius VII, Post Tam Diuturnas, April 29, 1814, POST TAM DIUTURNAS)

"This shameful font of indifferentism gives rise to that absurd and erroneous proposition which claims that liberty of conscience must be maintained for everyone. It spreads ruin in sacred and civil affairs, though some repeat over and over again with the greatest impudence that some advantage accrues to religion from it. "But the death of the soul is worse than freedom of error," as Augustine was wont to say. When all restraints are removed by which men are kept on the narrow path of truth, their nature, which is already inclined to evil, propels them to ruin. Then truly "the bottomless pit" is open from which John saw smoke ascending which obscured the sun, and out of which locusts flew forth to devastate the earth. Thence comes transformation of minds, corruption of youths, contempt of sacred things and holy laws -- in other words, a pestilence more deadly to the state than any other. Experience shows, even from earliest times, that cities renowned for wealth, dominion, and glory perished as a result of this single evil, namely immoderate freedom of opinion, license of free speech, and desire for novelty.

Here We must include that harmful and never sufficiently denounced freedom to publish any writings whatever and disseminate them to the people, which some dare to demand and promote with so great a clamor. We are horrified to see what monstrous doctrines and prodigious errors are disseminated far and wide in countless books, pamphlets, and other writings which, though small in weight, are very great in malice. We are in tears at the abuse which proceeds from them over the face of the earth. Some are so carried away that they contentiously assert that the flock of errors arising from them is sufficiently compensated by the publication of some book which defends religion and truth. Every law condemns deliberately doing evil simply because there is some hope that good may result. Is there any sane man who would say poison ought to be distributed, sold publicly, stored, and even drunk because some antidote is available and those who use it may be snatched from death again and again? (Pope Gregory XVI, Mirari Vos, August 15, 1832.)

"But, although we have not omitted often to proscribe and reprobate the chief errors of this kind, yet the cause of the Catholic Church, and the salvation of souls entrusted to us by God, and the welfare of human society itself, altogether demand that we again stir up your pastoral solicitude to exterminate other evil opinions, which spring forth from the said errors as from a fountain. Which false and perverse opinions are on that ground the more to be detested, because they chiefly tend to this, that that salutary influence be impeded and (even) removed, which the Catholic Church, according to the institution and command of her Divine Author, should freely exercise even to the end of the world -- not only over private individuals, but over nations, peoples, and their sovereign princes; and (tend also) to take away that mutual fellowship and concord of counsels between Church and State which has ever proved itself propitious and salutary, both for religious and civil interests.

"For you well know, venerable brethren, that at this time men are found not a few who, applying to civil society the impious and absurd principle of "naturalism," as they call it, dare to teach that "the best constitution of public society and (also) civil progress altogether require that human society be conducted and governed without regard being had to religion any more than if it did not exist; or, at least, without any distinction being made between the true religion and false ones." And, against the doctrine of Scripture, of the Church, and of the Holy Fathers, they do not hesitate to assert that "that is the best condition of civil society, in which no duty is recognized, as attached to the civil power, of restraining by enacted penalties, offenders against the Catholic religion, except so far as public peace may require." From which totally false idea of social government they do not fear to foster that erroneous opinion, most fatal in its effects on the Catholic Church and the salvation of souls, called by Our Predecessor, Gregory XVI, an "insanity," viz., that "liberty of conscience and worship is each man's personal right, which ought to be legally proclaimed and asserted in every rightly constituted society; and that a right resides in the citizens to an absolute liberty, which should be restrained by no authority whether ecclesiastical or civil, whereby they may be able openly and publicly to manifest and declare any of their ideas whatever, either by word of mouth, by the press, or in any other way." But, while they rashly affirm this, they do not think and consider that they are preaching "liberty of perdition;" and that "if human arguments are always allowed free room for discussion, there will never be wanting men who will dare to resist truth, and to trust in the flowing speech of human wisdom; whereas we know, from the very teaching of our Lord Jesus Christ, how carefully Christian faith and wisdom should avoid this most injurious babbling."

"And, since where religion has been removed from civil society, and the doctrine and authority of divine revelation repudiated, the genuine notion itself of justice and human right is darkened and lost, and the place of true justice and legitimate right is supplied by material force, thence it appears why it is that some, utterly neglecting and disregarding the surest principles of sound reason, dare to proclaim that "the people's will, manifested by what is called public opinion or in some other way, constitutes a supreme law, free from all divine and human control; and that in the political order accomplished facts, from the very circumstance that they are accomplished, have the force of right." But who, does not see and clearly perceive that human society, when set loose from the bonds of religion and true justice, can have, in truth, no other end than the purpose of obtaining and amassing wealth, and that (society under such circumstances) follows no other law in its actions, except the unchastened desire of ministering to its own pleasure and interests?" (Pope Pius IX, Quanta Cura, December 8, 1864.)

Anyone who does not see that our true popes were truly prophetic by denouncing the evils endorsed by the “Second” Vatican Council and celebrated by conciliar “bishops,” including “Archbishop” Charles H. Chaput, O.F.M., Cap, is not being intellectually honest as “religious liberty” and “separation of Church and State” inexorably result in social chaos and moral licentiousness. This is why there is not one reference to Pope Gregory XVI’s Mirari Vos, August 15, 1832, or to Pope Pius IX’s Quanta Cura, December 8, 1864, in the text or the footnotes of Dignitatis Humanae.

Here is photographic proof of the horrific, diabolical nature of “religious liberty” that makes possible the ascendancy of baptized Catholics such as House Minority Leader Nancy Patricia D’Alesandro Pelosi (D-San Francisco, California) and Associate Justice of the Supreme Court of the United States of America Sonia Sotomayor and their Talmudic compadres, Associate Justices Ruth Bader Ginsburg and Elena Kagan:

As the priest who sent this out to his list noted, "Did someone leave the front door to Hell open today?"


Although “Archbishop” Charles H. Chaput, O.F.M., Cap., believed that the “past” teaching of the Catholic Church had to be “corrected” and that Dignitatis Humanae did not endorse the religiously indifferentist state, Joseph Ratzinger/Benedict XVI held that the state is supposed to be “neutral” on matters of religion. This is what the retired antipope said to the late Archbishop Marcel Lefebvre on July 14, 1987:

Under pressure, Rome gave in. On July 14, Cardinal Ratzinger received Archbishop Lefebvre at the Holy Office. At first the Cardinal persisted in arguing that "the State is competent in religious matters."

"But the State must have an ultimate and eternal end," replied the Archbishop.

"Your Grace, that is the case for the Church, not the State. By itself the State does not know."

Archbishop Lefebvre was distraught: a Cardinal and Prefect of the Holy Office wanted to show him that the State can have no religion and cannot prevent the spread of error. However, before talking about concessions, the Cardinal made a threat: the consequence of an illicit episcopal consecration would be "schism and excommunication."

"Schism?" retorted the Archbishop. "If there is a schism, it is because of what the Vatican did at Assisi and how you replied to our Dubiae: the Church is breaking with the traditional Magisterium. But the Church against her past and her Tradition is not the Catholic Church; this is why being excommunicated by a liberal, ecumenical, and revolutionary Church is a matter of indifference to us."

As this tirade ended, Joseph Ratzinger gave in: "Let us find a practical solution. Make a moderate declaration on the Council and the new missal a bit like the one that Jean Guitton has suggested to you. Then, we would give you a bishop for ordinations, we could work out an arrangement with the diocesan bishops, and you could continue as you are doing. As for a Cardinal Protector, and make your suggestions."

How did Marcel Lefebvre not jump for joy? Rome was giving in! But his penetrating faith went to the very heart of the Cardinal's rejection of doctrine. He said to himself: "So, must Jesus no longer reign? Is Jesus no longer God? Rome has lost the Faith. Rome is in apostasy. We can no longer trust this lot!" To the Cardinal, he said:

"Eminence, even if you give us everything--a bishop, some autonomy from the bishops, the 1962 liturgy, allow us to continue our seminaries--we cannot work together because we are going in different directions. You are working to dechristianize society and the Church, and we are working to Christianize them.

"For us, our Lord Jesus Christ is everything. He is our life. The Church is our Lord Jesus Christ; the priest is another Christ; the Mass is the triumph of Jesus Christ on the cross; in our seminaries everything tends towards the reign of our Lord Jesus Christ. But you! You are doing the opposite: you have just wanted to prove to me that our Lord Jesus Christ cannot, and must not, reign over society.

Recounting this incident, the Archbishop described the Cardinal's attitude" "Motionless, he looked at me, his eyes expressionless, as if I had just suggested something incomprehensible or unheard of." Then Ratzinger tried to argue that "the Church can still say whatever she wants to the State," while Lefebvre, the intuitive master of Catholic metaphysics, did not lose sight of the true end of human societies: the Reign of Christ." Fr. de Tinguy hit the nail on the head when he said of Marcel Lefebvre: "His faith defies those who love theological quibbles." (His Excellency Bishop Bernard Tissier de Mallerais, The Biography of Marcel Lefebvre, Kansas City, Missouri: Angelus Press, 2004, pp. 547-548.)

A little less than twenty-three years later, Joseph Ratzinger, posing as “Pope” Benedict XVI, exalted the separation of Church and State in Portugal even though Pope Saint Pius X had condemned it ninety-nine years before:

From a wise vision of life and of the world, the just ordering of society follows. Situated within history, the Church is open to cooperating with anyone who does not marginalize or reduce to the private sphere the essential consideration of the human meaning of life. The point at issue is not an ethical confrontation between a secular and a religious system, so much as a question about the meaning that we give to our freedom. What matters is the value attributed to the problem of meaning and its implication in public life. By separating Church and State, the Republican revolution which took place 100 years ago in Portugal, opened up a new area of freedom for the Church, to which the two concordats of 1940 and 2004 would give shape, in cultural settings and ecclesial perspectives profoundly marked by rapid change. For the most part, the sufferings caused by these transformations have been faced with courage. Living amid a plurality of value systems and ethical outlooks requires a journey to the core of one’s being and to the nucleus of Christianity so as to reinforce the quality of one’s witness to the point of sanctity, and to find mission paths that lead even to the radical choice of martyrdom. (Official Reception at Lisbon Portela International Airport, Tuesday, May 11, 2010.)

Apostasy. "By separating Church and State, the Republican revolution which took place 100 years ago in Portugal, opened up a new area of freedom for the Church"? Pluralism strengthens sanctity within the soul? Guess again.

Pope Saint Pius X specifically condemned the very separation of Church and State in Portugal that Joseph Ratzinger/Benedict XVI praised on May 11, 2010:

2. Whilst the new rulers of Portugal were affording such numerous and awful examples of the abuse of power, you know with what patience and moderation this Apostolic See has acted towards them. We thought that We ought most carefully to avoid any action that could even have the appearance of hostility to the Republic. For We clung to the hope that its rulers would one day take saner counsels and would at length repair, by some new agreement, the injuries inflicted on the Church. In this, however, We have been altogether disappointed, for they have now crowned their evil work by the promulgation of a vicious and pernicious Decree for the Separation of Church and State. But now the duty imposed upon Us by our Apostolic charge will not allow Us to remain passive and silent when so serious a wound has been inflicted upon the rights and dignity of the Catholic religion. Therefore do We now address you, Venerable Brethren, in this letter and denounce to all Christendom the heinousness of this deed.

3. At the outset, the absurd and monstrous character of the decree of which We speak is plain from the fact that it proclaims and enacts that the Republic shall have no religion, as if men individually and any association or nation did not depend upon Him who is the Maker and Preserver of all things; and then from the fact that it liberates Portugal from the observance of the Catholic religion, that religion, We say, which has ever been that nation's greatest safeguard and glory, and has been professed almost unanimously by its people. So let us take it that it has been their pleasure to sever that close alliance between Church and State, confirmed though it was by the solemn faith of treaties. Once this divorce was effected, it would at least have been logical to pay no further attention to the Church, and to leave her the enjoyment of the common liberty and rights which belong to every citizen and every respectable community of peoples. Quite otherwise, however, have things fallen out. This decree bears indeed the name of Separation, but it enacts in reality the reduction of the Church to utter want by the spoliation of her property, and to servitude to the State by oppression in all that touches her sacred power and spirit. (Pope Saint Pius X, Iamdudum, May 24, 1911.)

"Gay marriage" and the surgical execution of children were already "legal" in Portugal when Ratzinger/Benedict XVI visited in 2010. Some “new area of freedom for the Church,” eh?

Not to be outdone, of course, Jorge Mario Bergoglio scoffed at all mention of a state duty to the true religion, something that he made clear in an  interview with Andrea Tornielli in December of 2013:

Tornielli: What is the right relationship between the Church and politics?

Bergoglio: “The relationship needs to be parallel and convergent at the same time. Parallel because each of us has his or her own path to take and his or her different tasks. Convergent only in helping others. When relationships converge first, without the people, or without taking the people into account, that is when the bond with political power is formed, leading the Church to rot: business, compromises… The relationship needs to proceed in a parallel way, each with its own method, tasks and vocation, converging only in the common good. Politics is noble; it is one of the highest forms of charity, as Paul VI used to say. We sully it when we mix it with business. The relationship between the Church and political power can also be corrupted if common good is not the only converging point.” (Never Be Afraid of Tenderness.)


The civil state has an obligation to foster those conditions in which its citizens can better sanctify and thus save their immortal souls as members of the Catholic Church. While Holy Mother Church and the civil state do have autonomous spheres of operation, the former must subordinate itself to the latter in all that pertains to the good of souls.

Furthermore, Holy Mother Church has the Divinely-appointed right duty to impose sanctions upon those in positions of civil governance who proposed to do things--or who done them as a matter of fact--contrary to the good of souls after she has discharged her Indirect Power of the Social Kingship of Our Lord Jesus Christ by means of teaching, preaching and exhortation.

As early as 494 A.D., Pope Gelasius made the proper distinctions between the ecclesiastical and civil realms that the conciliar “popes” believe have come to the fore only in "recent" times:

There are two powers, august Emperor, by which this world is chiefly ruled, namely, the sacred authority of the priests and the royal power. Of these that of the priests is the more weighty, since they have to render an account for even the kings of men in the divine judgment. You are also aware, dear son, that while you are permitted honorably to rule over human kind, yet in things divine you bow your head humbly before the leaders of the clergy and await from their hands the means of your salvation. In the reception and proper disposition of the heavenly mysteries you recognize that you should be subordinate rather than superior to the religious order, and that in these matters you depend on their judgment rather than wish to force them to follow your will.  ]

If the ministers of religion, recognizing the supremacy granted you from heaven in matters affecting the public order, obey your laws, lest otherwise they might obstruct the course of secular affairs by irrelevant considerations, with what readiness should you not yield them obedience to whom is assigned the dispensing of the sacred mysteries of religion. Accordingly, just as there is no slight danger m the case of the priests if they refrain from speaking when the service of the divinity requires, so there is no little risk for those who disdain - which God forbid -when they should obey. And if it is fitting that the hearts of the faithful should submit to all priests in general who properly administer divine affairs, how much the more is obedience due to the bishop of that see which the Most High ordained to be above all others, and which is consequently dutifully honored by the devotion of the whole Church.  (Letter to Emperor Anastasius)

Pope Gelasius had indeed spoken of the "two powers" that govern man, indicating that those who hold ecclesiastical office should not hold civil office. Pope Gelasius did not teach, however, that a State must not favor the Catholic Faith, a little fact overlooked by apologists of the conciliar embrace of the separation of Church and State. Indeed, Pope Gelasius wrote Emperor Anastasius in the year 494 A.D. to remind him of the superiority of the spiritual over the temporal, keeping in mind that even in the exercise of purely temporal power the Last End of man must be kept in mind:

In the spirit of Joseph Ratzinger/Benedict XVI, who transferred him from Denver, Colorado, to Philadelphia, Pennsylvania, “Archbishop” Charles H. Chaput, O.F.M., Cap., sees the need to “correct” that which Pope Pius XI taught us that we were to ever maintain:

Many believe in or claim that they believe in and hold fast to Catholic doctrine on such questions as social authority, the right of owning private property, on the relations between capital and labor, on the rights of the laboring man, on the relations between Church and State, religion and country, on the relations between the different social classes, on international relations, on the rights of the Holy See and the prerogatives of the Roman Pontiff and the Episcopate, on the social rights of Jesus Christ, Who is the Creator, Redeemer, and Lord not only of individuals but of nations. In spite of these protestations, they speak, write, and, what is more, act as if it were not necessary any longer to follow, or that they did not remain still in full force, the teachings and solemn pronouncements which may be found in so many documents of the Holy See, and particularly in those written by Leo XIII, Pius X, and Benedict XV.

There is a species of moral, legal, and social modernism which We condemn, no less decidedly than We condemn theological modernism.

It is necessary ever to keep in mind these teachings and pronouncements which We have made; it is no less necessary to reawaken that spirit of faith, of supernatural love, and of Christian discipline which alone can bring to these principles correct understanding, and can lead to their observance. This is particularly important in the case of youth, and especially those who aspire to the priesthood, so that in the almost universal confusion in which we live they at least, as the Apostle writes, will not be "tossed to and fro, and carried about with every wind of doctrine by the wickedness of men, by cunning craftiness, by which they lie in wait to deceive." (Ephesians iv, 14) (Pope Pius XI, Ubi Arcano Dei Consilio, December 23, 1922.)

The conciliar revolutionaries are the very embodiment of the “moral, legal, and social modernism” that was condemned by Pope Pius XI ninety-two years, three months ago now.   

Pope Pius XI hoped that the Feast of Christ the King that he instituted with the issuance of Quas Primas, December 11, 1925, might arouse Catholics from their lethargy and to serve as champions of Christ the King so that both men and nations will rally to the cause of the King who became Man for us in His Most Blessed Mother's Virginal and Immaculate Womb by the power of God the Holy Ghost so as to show forth the fullness of His love by paying back on the gibbet of the Holy Cross the debt that we owed to Him in His Infinity a God for our sins. Pope Pius XI knew that very few people read encyclical letters, that the Church's feasts, commemorated liturgically, speak to the hearts of men more effectually than encyclical letters. It was his hope that the annual celebration of the Feast of the Universal Kingship of Jesus Christ would "reach" men and inspire them to be champions of Christ the King, for whom so many Mexicans were dying as he issued the encyclical letter and for whom so many Spaniards would die a decade later:

That these blessings may be abundant and lasting in Christian society, it is necessary that the kingship of our Savior should be as widely as possible recognized and understood, and to the end nothing would serve better than the institution of a special feast in honor of the Kingship of Christ. For people are instructed in the truths of faith, and brought to appreciate the inner joys of religion far more effectually by the annual celebration of our sacred mysteries than by any official pronouncement of the teaching of the Church. Such pronouncements usually reach only a few and the more learned among the faithful; feasts reach them all; the former speak but once, the latter speak every year -- in fact, forever. The church's teaching affects the mind primarily; her feasts affect both mind and heart, and have a salutary effect upon the whole of man's nature. Man is composed of body and soul, and he needs these external festivities so that the sacred rites, in all their beauty and variety, may stimulate him to drink more deeply of the fountain of God's teaching, that he may make it a part of himself, and use it with profit for his spiritual life.

History, in fact, tells us that in the course of ages these festivals have been instituted one after another according as the needs or the advantage of the people of Christ seemed to demand: as when they needed strength to face a common danger, when they were attacked by insidious heresies, when they needed to be urged to the pious consideration of some mystery of faith or of some divine blessing. Thus in the earliest days of the Christian era, when the people of Christ were suffering cruel persecution, the cult of the martyrs was begun in order, says St. Augustine, "that the feasts of the martyrs might incite men to martyrdom." The liturgical honors paid to confessors, virgins and widows produced wonderful results in an increased zest for virtue, necessary even in times of peace. But more fruitful still were the feasts instituted in honor of the Blessed Virgin. As a result of these men grew not only in their devotion to the Mother of God as an ever-present advocate, but also in their love of her as a mother bequeathed to them by their Redeemer. Not least among the blessings which have resulted from the public and legitimate honor paid to the Blessed Virgin and the saints is the perfect and perpetual immunity of the Church from error and heresy. We may well admire in this the admirable wisdom of the Providence of God, who, ever bringing good out of evil, has from time to time suffered the faith and piety of men to grow weak, and allowed Catholic truth to be attacked by false doctrines, but always with the result that truth has afterwards shone out with greater splendor, and that men's faith, aroused from its lethargy, has shown itself more vigorous than before.

The festivals that have been introduced into the liturgy in more recent years have had a similar origin, and have been attended with similar results. When reverence and devotion to the Blessed Sacrament had grown cold, the feast of Corpus Christi was instituted, so that by means of solemn processions and prayer of eight days' duration, men might be brought once more to render public homage to Christ. So, too, the feast of the Sacred Heart of Jesus was instituted at a time when men were oppressed by the sad and gloomy severity of Jansenism, which had made their hearts grow cold, and shut them out from the love of God and the hope of salvation.

If We ordain that the whole Catholic world shall revere Christ as King, We shall minister to the need of the present day, and at the same time provide an excellent remedy for the plague which now infects society. We refer to the plague of anti-clericalism, its errors and impious activities. This evil spirit, as you are well aware, Venerable Brethren, has not come into being in one day; it has long lurked beneath the surface. The empire of Christ over all nations was rejected. The right which the Church has from Christ himself, to teach mankind, to make laws, to govern peoples in all that pertains to their eternal salvation, that right was denied. Then gradually the religion of Christ came to be likened to false religions and to be placed ignominiously on the same level with them. It was then put under the power of the state and tolerated more or less at the whim of princes and rulers. Some men went even further, and wished to set up in the place of God's religion a natural religion consisting in some instinctive affection of the heart. There were even some nations who thought they could dispense with God, and that their religion should consist in impiety and the neglect of God. The rebellion of individuals and states against the authority of Christ has produced deplorable consequences. We lamented these in the Encyclical Ubi arcano; we lament them today: the seeds of discord sown far and wide; those bitter enmities and rivalries between nations, which still hinder so much the cause of peace; that insatiable greed which is so often hidden under a pretense of public spirit and patriotism, and gives rise to so many private quarrels; a blind and immoderate selfishness, making men seek nothing but their own comfort and advantage, and measure everything by these; no peace in the home, because men have forgotten or neglect their duty; the unity and stability of the family undermined; society in a word, shaken to its foundations and on the way to ruin. We firmly hope, however, that the feast of the Kingship of Christ, which in future will be yearly observed, may hasten the return of society to our loving Savior. It would be the duty of Catholics to do all they can to bring about this happy result. Many of these, however, have neither the station in society nor the authority which should belong to those who bear the torch of truth. This state of things may perhaps be attributed to a certain slowness and timidity in good people, who are reluctant to engage in conflict or oppose but a weak resistance; thus the enemies of the Church become bolder in their attacks. But if the faithful were generally to understand that it behooves them ever to fight courageously under the banner of Christ their King, then, fired with apostolic zeal, they would strive to win over to their Lord those hearts that are bitter and estranged from him, and would valiantly defend his rights.

Moreover, the annual and universal celebration of the feast of the Kingship of Christ will draw attention to the evils which anticlericalism has brought upon society in drawing men away from Christ, and will also do much to remedy them. While nations insult the beloved name of our Redeemer by suppressing all mention of it in their conferences and parliaments, we must all the more loudly proclaim his kingly dignity and power, all the more universally affirm his rights. (Pope Pius XI, Quas Primas, December 11, 1925.)

We will advance the cause of Christ the King by promoting the fulfillment of His Most Blessed Mother's Fatima Message, offering our acts of reparation for our sins and those of the whole world to His Most Sacred Heart through the Sorrowful and Immaculate Heart of Mary.

We will advance the cause of Christ the King with every Rosary we pray.

We will advance the cause of Christ the King with every act of mortification we offer up to Him through the Sorrowful and Immaculate Heart of Mary, every bit of humiliation and ostracism and ridicule that we suffer for Him as His totally consecrated slaves through the Immaculate Heart of Mary, every effort we make to form ourselves and our children in the crucible of love that is the Holy Cross as we spend time before Our King in His Real Presence in the Most Blessed Sacrament.

We will advance the cause of Christ the King with the Enthroning of our homes to His Most Sacred Heart and to the Immaculate Heart of Mary and by refusing to participate in our culture of naturalism thereafter, getting rid of the television once and for all.

We will advance the cause of Christ the King by refusing to enable the careers of naturalists who hate Him and His Holy Church just as much as the Masons in Mexico and the Communists in Spain did as they put thousands upon thousands of Catholics to death as those brave martyrs exclaimed the glorious words made famous by Father Miguel Augustin Pro, S.J., as the bullets pierced his flesh on November 23, 1927:

Viva Cristo Rey!

We must remember these words that Our Blessed Lord and Saviour Jesus Christ, Our King, spoke to Saint Margaret Mary Alacoque:

"I will reign in spite of all who oppose Me." (quoted in: The Right Reverend Emile Bougaud. The Life of Saint Margaret Mary Alacoque, reprinted by TAN Books and Publishers in 1990, p. 361.)

Yes, Viva Cristo Rey!

Our Lady of Guadalupe, pray for us!

Saint Joseph, whose great feast we celebrate today, 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.