Alien to the Faith and thus to Truth Himself
Thomas A. Droleskey
Benedict XVI may lack a zeal for seeking with urgency the conversion of all souls alive at this present moment to the Catholic Church, outside of which there is no salvation. One must say this for him, however: he has great zeal for proselytizing the perennially condemned notion of the separation of Church and State. Indeed, the former Joseph Cardinal Ratzinger evidently believes that he can, by dint of repeating this falsehood repeatedly, obliterate the memory of Christendom and of all of the legitimate popes who condemned without equivocation the very ideas he continues to proselytize with such evangelical fervor.
To wit, Benedict addressed an "ecclesial congress" in Verona, Italy, on Wednesday, October 18, 2006, telling the congress's participants that Our Lord instituted a "novelty" in the relationship between religion and politics. Ever anxious to justify conciliarism's undeniable plethora of novelties, Benedict must associate the word with Our Lord Himself, thereby blaspheming the Divine Redeemer by ascribing to Him the concepts of conciliarism that deny his Social Kingship over men and their nations.
Here is the relevant passage from the Zenit report on Benedict's address in Verona:
Jesus Christ "brought a novelty to relations between religion and politics, which has opened the way to a more human and free world, through mutual distinction and autonomy between the state and the Church, between what is Caesar's and what is God's," Benedict XVI noted.
Religious freedom itself, "which we experience as a universal value, particularly necessary in today's world, has its historical root here," he added. "Hence, the Church is not and does not seek to be a political agent. At the same time, she is profoundly concerned for the good of the political community, whose soul is justice."
In this connection, the Pontiff explained, the Church offers a decisive contribution.
"Christian faith purifies reason and helps it to be itself," he said. "With its social doctrine, argued from what is in conformity with the human being's nature, the Church contributes to make that which is just to be effectively recognized and then also realized.
"Indispensable for this objective are the spiritual and moral energies that allow the demands of justice to be placed above personal interests, or a social category, or even a state."
The Holy Father added: "The immediate task of action in the political field, to build a just order in society, does not correspond to the Church as such, but to the lay faithful, who act as citizens on their own responsibility."
There are a few problems in this exercise of positivism, chief among them being the simple fact that no pope prior to the advent of the "pontificate" of John XXIII ever taught any of this as being in accord with the Catholic Faith. Indeed, quite to the contrary, the legitimate popes of the Catholic Church have condemned the notions that underlie Benedict's comments above, which he has believed throughout the course of his priesthood, expressed very clearly in Principles of Catholic Theology and reiterated in Deus Caritas Est earlier this year. If Benedict is correct, you see, then a believing Catholic has to ask how all of the popes prior to 1958 "missed" the "truths" he posits as stemming from Our Lord Himself.
As we know, however, Benedict's statements above are a flat-out denial of truths contained in the Ordinary Magisterium of the Catholic Church and thus protected by the charism of infallibility. It was the issue of the proper relationship between the Church and State that caused me to look seriously at the sedevacantist position earlier this year. The constant teaching of the Church concerning the subordination of the civil state to the Catholic Church in all that pertains to the good of souls cannot be contravened by one claiming to be the Vicar of Our Blessed Lord and Saviour Jesus Christ. To do so is a serious defection from the Faith, no matter that there is no attempt to "define" the matter solemnly. It is not possible for Successor of Saint Peter to give us false teachings that contravene that which is contained in the Church's Ordinary Magisterium.
It is blasphemous to assert that the God-Man desires false religions to have their place alongside Catholicism in the "building up" of the "more just" society. Blasphemous. Such an assertion flies in the face of the binding precepts of the First Commandment and has been condemned without exception through the centuries by legitimate Roman Pontiffs prior to the advent of the counterfeit religion represented by conciliarism. The martyrs of the first centuries of the Catholic Church shed their blood rather than admit that false worship can be placed on a level of equality with the true Faith. These martyrs refused to participate in any worship of the false gods or to eat any meat that had been offered to the representations of those false goods. Religious freedom is a heresy.
As was noted in the article posted yesterday on this site, Universal Salvation for Almost All, the conciliarist novelty of "religious freedom" has been condemned repeatedly by Holy Mother Church, especially as this heresy was promoted in the Nineteenth and Twentieth Centuries as an aspect of liberalism and as cornerstone of the religiously indifferentist modern state. Bishop Mark A. Pivarunas wrote a very succinct summary of this matter in
A Study of the Doctrinal Errors of Dignitatis Humanae.
Insofar as the proper-relationship between Church and State is concerned, it is necessary once again to reiterate points made on this site throughout the course of the past few years, that the civil state has an obligation to conduct its business in light of the eternal good of souls. The things that pertain to Caesar's jurisdiction must be undertaken with a view to fostering those conditions in civil society that will make it more possible for citizens to sanctify and thus to save their souls as members of the Catholic Church who attempt at all times to be in states of Sanctifying Grace. It is Sanctifying Grace alone that is the foundation of order within the soul. It is thus Sanctifying Grace that is at the foundation of order in nations, which order depend upon the right ordering of the lives of men for the proper administration of justice and the pursuit of the common temporal good, both of which must be subordinated to man's Last End.
Pope Leo XIII pointed this out throughout his pontificate (1878 to 1903), contradicting Benedict XVI's every assertion in this regard. Consider Pope Leo's words in Tametsi Futura Prospicientibus, November 1, 1900:
From this it may clearly be seen what con sequences are to be expected from that false pride which, rejecting our Saviour's Kingship, places man at the summit of all things and declares that human nature must rule supreme. And yet, this supreme rule can neither be attained nor even defined. The rule of Jesus Christ derives its form and its power from Divine Love: a holy and orderly charity is both its foundation and its crown. Its necessary consequences are the strict fulfilment of duty, respect of mutual rights, the estimation of the things of heaven above those of earth, the preference of the love of God to all things. But this supremacy of man, which openly rejects Christ, or at least ignores Him, is entirely founded upon selfishness, knowing neither charity nor selfdevotion. Man may indeed be king, through Jesus Christ: but only on condition that he first of all obey God, and diligently seek his rule of life in God's law. By the law of Christ we mean not only the natural precepts of morality and the Ancient Law, all of which Jesus Christ has perfected and crowned by His declaration, explanation and sanction; but also the rest of His doctrine and His own peculiar institutions. Of these the chief is His Church. Indeed whatsoever things Christ has instituted are most fully contained in His Church. Moreover, He willed to perpetuate the office assigned to Him by His Father by means of the ministry of the Church so gloriously founded by Himself. On the one hand He confided to her all the means of men's salvation, on the other He most solemnly commanded men to be subject to her and to obey her diligently, and to follow her even as Himself: "He that heareth you, heareth Me; and he that despiseth you, despiseth Me" (Luke x, 16). Wherefore the law of Christ must be sought in the Church. Christ is man's "Way"; the Church also is his "Way"-Christ of Himself and by His very nature, the Church by His commission and the communication of His power. Hence all who would find salvation apart from the Church, are led astray and strive in vain.
As with individuals, so with nations. These, too, must necessarily tend to ruin if they go astray from "The Way." The Son of God, the Creator and Redeemer of mankind, is King and Lord of the earth, and holds supreme dominion over men, both individually and collectively. "And He gave Him power, and glory, and a kingdom: and all peoples, tribes, and tongues shall serve Him" (Daniel vii., 14). "I am appointed King by Him . . . I will give Thee the Gentiles for Thy inheritance, and the uttermost parts of the earth for Thy possession" (Psalm ii., 6, 8). Therefore the law of Christ ought to prevail in human society and be the guide and teacher of public as well as of private life. Since this is so by divine decree, and no man may with impunity contravene it, it is an evil thing for the common weal wherever Christianity does not hold the place that belongs to it. When Jesus Christ is absent, human reason fails, being bereft of its chief protection and light, and the very end is lost sight of, for which, under God's providence, human society has been built up. This end is the obtaining by the members of society of natural good through the aid of civil unity, though always in harmony with the perfect and eternal good which is above nature. But when men's minds are clouded, both rulers and ruled go astray, for they have no safe line to follow nor end to aim at.
Just as it is the height of misfortune to go astray from the "Way," so is it to abandon the "Truth." Christ Himself is the first, absolute and essential "Truth," inasmuch as He is the Word of God, consubstantial and co-eternal with the Father, He and the Father being One. "I am the Way and the Truth." Wherefore if the Truth be sought by the human intellect, it must first of all submit it to Jesus Christ, and securely rest upon His teaching, since therein Truth itself speaketh. There are innumerable and extensive fields of thought, properly belonging to the human mind, in which it may have free scope for its investigations and speculations, and that not only agreeably to its nature, but even by a necessity of its nature. But what is unlawful and unnatural is that the human mind should refuse to be restricted within its proper limits, and, throwing aside its becoming modesty, should refuse to acknowledge Christ's teaching. This teaching, upon which our salvation depends, is almost entirely about God and the things of God. No human wisdom has invented it, but the Son of God hath received and drunk it in entirely from His Father: "The words which thou gavest me, I have given to them" john xvii., 8). Hence this teaching necessarily embraces many subjects which are not indeed contrary to reasonfor that would be an impossibility-but so exalted that we can no more attain them by our own reasoning than we can comprehend God as He is in Himself. If there be so many things hidden and veiled by nature, which no human ingenuity can explain, and yet which no man in his senses can doubt, it would be an abuse of liberty to refuse to accept those which are entirely above nature, because their essence cannot be discovered. To reject dogma is simply to deny Christianity. Our intellect must bow humbly and reverently "unto the obedience of Christ," so that it be held captive by His divinity and authority: "bringing into captivity every understanding unto the obedience of Christ" (2 Corinthians x., 5). Such obedience Christ requires, and justly so. For He is God, and as such holds supreme dominion over man's intellect as well as over his will. By obeying Christ with his intellect man by no means acts in a servile manner, but in complete accordance with his reason and his natural dignity. For by his will he yields, not to the authority of any man, but to that of God, the author of his being, and the first principle to Whom he is subject by the very law of his nature. He does not suffer himself to be forced by the theories of any human teacher, but by the eternal and unchangeable truth. Hence he attains at one and the same time the natural good of the intellect and his own liberty. For the truth which proceeds from the teaching of Christ clearly demonstrates the real nature and value of every being; and man, being endowed with this knowledge, if he but obey the truth as perceived, will make all things subject to himself, not himself to them; his appetites to his reason, not his reason to his appetites. Thus the slavery of sin and falsehood will be shaken off, and the most perfect liberty attained: "You shall know the truth, and the truth shall make you free" john viii., 32). It is, then, evident that those whose intellect rejects the yoke of Christ are obstinately striving against God. Having shaken off God's authority, they are by no means freer, for they will fall beneath some human sway. They are sure to choose someone whom they will listen to, obey, and follow as their guide. Moreover, they withdraw their intellect from the communication of divine truths, and thus limit it within a narrower circle of knowledge, so that they are less fitted to succeed in the pursuit even of natural science. For there are in nature very many things whose apprehension or explanation is greatly aided by the light of divine truth. Not unfrequently, too, God, in order to chastise their pride, does not permit men to see the truth, and thus they are punished in the things wherein they sin. This is why we often see men of great intellectual power and erudition making the grossest blunders even in natural science.
It must therefore be clearly admitted that, in the life of a Christian, the intellect must be entirely subject to God's authority. And if, in this submission of reason to authority, our self-love, which is so strong, is restrained and made to suffer, this only proves the necessity to a Christian of long-suffering not only in will but also in intellect. We would remind those persons of this truth who desire a kind of Christianity such as they themselves have devised, whose precepts should be very mild, much more indulgent towards human nature, and requiring little if any hardships to be borne. They do not properly under stand the meaning of faith and Christian precepts. They do not see that the Cross meets us everywhere, the model of our life, the eternal standard of all who wish to follow Christ in reality and not merely in name.
God alone is Life. All other beings partake of life, but are not life. Christ, from all eternity and by His very nature, is "the Life," just as He is the Truth, because He is God of God. From Him, as from its most sacred source, all life pervades and ever will pervade creation. Whatever is, is by Him; whatever lives, lives by Him. For by the Word "all things were made; and without Him was made nothing that was made." This is true of the natural life; but, as We have sufficiently indicated above, we have a much higher and better life, won for us by Christ's mercy, that is to say, "the life of grace," whose happy consummation is "the life of glory," to which all our thoughts and actions ought to be directed. The whole object of Christian doctrine and morality is that "we being dead to sin, should live to justice" (I Peter ii., 24)-that is, to virtue and holiness. In this consists the moral life, with the certain hope of a happy eternity. This justice, in order to be advantageous to salvation, is nourished by Christian faith. "The just man liveth by faith" (Galatians iii., II). "Without faith it is impossible to please God" (Hebrews xi., 6). Consequently Jesus Christ, the creator and preserver of faith, also preserves and nourishes our moral life. This He does chiefly by the ministry of His Church. To Her, in His wise and merciful counsel, He has entrusted certain agencies which engender the supernatural life, protect it, and revive it if it should fail. This generative and conservative power of the virtues that make for salvation is therefore lost, whenever morality is dissociated from divine faith. A system of morality based exclusively on human reason robs man of his highest dignity and lowers him from the supernatural to the merely natural life. Not but that man is able by the right use of reason to know and to obey certain principles of the natural law. But though he should know them all and keep them inviolate through life-and even this is impossible without the aid of the grace of our Redeemer-still it is vain for anyone without faith to promise himself eternal salvation. "If anyone abide not in Me, he shall be cast forth as a branch, and shall wither, and they shall gather him up and cast him into the fire, and he burneth" john xv., 6). "He that believeth not shall be condemned" (Mark xvi., 16). We have but too much evidence of the value and result of a morality divorced from divine faith. How is it that, in spite of all the zeal for the welfare of the masses, nations are in such straits and even distress, and that the evil is daily on the increase? We are told that society is quite able to help itself; that it can flourish without the assistance of Christianity, and attain its end by its own unaided efforts. Public administrators prefer a purely secular system of government. All traces of the religion of our forefathers are daily disappearing from political life and administration. What blindness! Once the idea of the authority of God as the Judge of right and wrong is forgotten, law must necessarily lose its primary authority and justice must perish: and these are the two most powerful and most necessary bonds of society. Similarly, once the hope and expectation of eternal happiness is taken away, temporal goods will be greedily sought after. Every man will strive to secure the largest share for himself. Hence arise envy, jealousy, hatred. The consequences are conspiracy, anarchy, nihilism. There is neither peace abroad nor security at home. Public life is stained with crime.
So great is this struggle of the passions and so serious the dangers involved, that we must either anticipate ultimate ruin or seek for an efficient remedy. It is of course both right and necessary to punish malefactors, to educate the masses, and by legislation to prevent crime in every possible way: but all this is by no means sufficient. The salvation of the nations must be looked for higher. A power greater than human must be called in to teach men's hearts, awaken in them the sense of duty, and make them better. This is the power which once before saved the world from destruction when groaning under much more terrible evils. Once remove all impediments and allow the Christian spirit to revive and grow strong in a nation, and that nation will be healed. The strife between the classes and the masses will die away; mutual rights will be respected. If Christ be listened to, both rich and poor will do their duty. The former will realise that they must observe justice and charity, the latter self-restraint and moderation, if both are to be saved. Domestic life will be firmly established (by the salutary fear of God as the Lawgiver. In the same way the precepts of the natural law, which dictates respect for lawful authority and obedience to the laws, will exercise their influence over the people. Seditions and conspiracies will cease. Wherever Christianity rules over all without let or hindrance there the order established by Divine Providence is preserved, and both security and prosperity are the happy result. The common welfare, then, urgently demands a return to Him from whom we should never have gone astray; to Him who is the Way, the Truth, and the Life,-and this on the part not only of individuals but of society as a whole. We must restore Christ to this His own rightful possession. All elements of the national life must be made to drink in the Life which proceedeth from Him- legislation, political institutions, education, marriage and family life, capital and labour. Everyone must see that the very growth of civilisation which is so ardently desired depends greatly upon this, since it is fed and grows not so much by material wealth and prosperity, as by the spiritual qualities of morality and virtue.
There is no inter-denominational or non-denominational way by which the evils of the present day can be ameliorated. Catholicism unalloyed is the only answer to the evils of the present day, evils that have their remote cause in Original Sin and the proximate cause in the Actual Sins of men and will be reduced only when individual men permit themselves to be converted on a daily basis in cooperating with the graces won for us by the shedding of every single drop of Our Lord's Most Precious Blood on the wood of the Holy Cross and that flow to us through the loving hands of Our Lady, the Mediatrix of All Graces. Consider once again these telling words from Pope Leo XIII:
Similarly, once the hope and expectation of eternal happiness is taken away, temporal goods will be greedily sought after. Every man will strive to secure the largest share for himself. Hence arise envy, jealousy, hatred. The consequences are conspiracy, anarchy, nihilism. There is neither peace abroad nor security at home. Public life is stained with crime.
Benedict XVI does not believe that the civil state has any role to play in helping to foster the eternal good of man, which, truth be told, he believes is more or less assured as a result of his trust in the heresy of universal salvation. Indeed, Benedict does not realize that his embrace of his late mentor Hans Urs von Balthasar's heresy winds up harming human beings in this present world rather than helping them as it reaffirms them in spiritual sloth, in the belief that there is no need for them to reform their lives as a "merciful God" would never send them to Hell. If there is hope for Judas Iscariot, well, then, there is hope for them no matter how much they sin unrepentantly and no matter if they die in states of Final Impenitence. The proselytizing of the heresy of universal salvation winds up worsening the state of men and their nations, contributing mightily to injustice within nations and armed conflict between nations. Benedict thus makes himself an apostle of the very disorder he thinks can be corrected by the religiously indifferentist state.
Pope Saint Pius X condemned in no uncertain terms the Modernist principle of the separation of Church and State. No one can remain a Catholic in good standing and believe in this separation. The separation of Church and State is a condemned proposition of Modernism. Consult Pope Saint Pius X's Pascendi Dominci Gregis, September 8, 1907:
But it is not only within her own household that the Church must come to terms. Besides her relations with those within, she has others with those who are outside. The Church does not occupy the world all by herself; there are other societies in the world., with which she must necessarily have dealings and contact. The rights and duties of the Church towards civil societies must, therefore, be determined, and determined, of course, by her own nature, that, to wit, which the Modernists have already described to us. The rules to be applied in this matter are clearly those which have been laid down for science and faith, though in the latter case the question turned upon the object, while in the present case we have one of ends. In the same way, then, as faith and science are alien to each other by reason of the diversity of their objects, Church and State are strangers by reason of the diversity of their ends, that of the Church being spiritual while that of the State is temporal. Formerly it was possible to subordinate the temporal to the spiritual and to speak of some questions as mixed, conceding to the Church the position of queen and mistress in all such, because the Church was then regarded as having been instituted immediately by God as the author of the supernatural order. But this doctrine is today repudiated alike by philosophers and historians. The state must, therefore, be separated from the Church, and the Catholic from the citizen. Every Catholic, from the fact that he is also a citizen, has the right and the duty to work for the common good in the way he thinks best, without troubling himself about the authority of the Church, without paying any heed to its wishes, its counsels, its orders -- nay, even in spite of its rebukes. For the Church to trace out and prescribe for the citizen any line of action, on any pretext whatsoever, is to be guilty of an abuse of authority, against which one is bound to protest with all one's might. Venerable Brethren, the principles from which these doctrines spring have been solemnly condemned by Our predecessor, Pius VI, in his Apostolic Constitution Auctorem fidei
The same sainted pontiff had put the matter even more bluntly some nineteen months before issuing Pascendi Dominci Gregis. Writing in Vehementer Nos, February 11, 1906, Pope Saint Pius X wrote that the separation of Church and State is a proposition that is "absolutely false." Absolutely false. I've got news for Benedetto, the false pope in Rome: you can't make true what is absolutely false. All of your verbiage cannot undo truths that have reaffirmed by the constant teaching of the Catholic Church over the centuries. It cannot be the case, as you believe in your own Hegelian way, that something is true for a while and can become untrue later on. This is a denial of the very nature of truth and thus of the very Author of truth, He Who is the Way, the Truth, and the Life.
Here is the key passage from Vehementer Nos, an encyclical letter written to condemn the separation of Church and State in France:
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. Our illustrious predecessor, Leo XIII, especially, has frequently and magnificently expounded Catholic teaching on the relations which should subsist between the two societies. "Between them," he says, "there must necessarily be a suitable union, which may not improperly be compared with that existing between body and soul.-"Quaedam intercedat necesse est ordinata colligatio (inter illas) quae quidem conjunctioni non immerito comparatur, per quam anima et corpus in homine copulantur." He proceeds: "Human societies cannot, without becoming criminal, act as if God did not exist or refuse to concern themselves with religion, as though it were something foreign to them, or of no purpose to them.... As for the Church, which has God Himself for its author, to exclude her from the active life of the nation, from the laws, the education of the young, the family, is to commit a great and pernicious error. -- "Civitates non possunt, citra scellus, gerere se tamquam si Deus omnino non esset, aut curam religionis velut alienam nihilque profuturam abjicere.... Ecclesiam vero, quam Deus ipse constituit, ab actione vitae excludere, a legibus, ab institutione adolescentium, a societate domestica, magnus et perniciousus est error."
This is a succinct and cogent refutation of the entire conciliarist view in support of the separation of Church and State. This is a categorical and unequivocal refutation of the lifelong views held and promoted by Joseph Ratzinger, who must perforce ignore the following exhortations in behalf of the Social Reign of Christ the King offered by Pope Pius XI in Quas Primas, December 11, 1925:
It would be a grave error, on the other hand, to say that Christ has no authority whatever in civil affairs, since, by virtue of the absolute empire over all creatures committed to him by the Father, all things are in his power. Nevertheless, during his life on earth he refrained from the exercise of such authority, and although he himself disdained to possess or to care for earthly goods, he did not, nor does he today, interfere with those who possess them. Non eripit mortalia qui regna dat caelestia.
Thus the empire of our Redeemer embraces all men. To use the words of Our immortal predecessor, Pope Leo XIII: "His empire includes not only Catholic nations, not only baptized persons who, though of right belonging to the Church, have been led astray by error, or have been cut off from her by schism, but also all those who are outside the Christian faith; so that truly the whole of mankind is subject to the power of Jesus Christ." Nor is there any difference in this matter between the individual and the family or the State; for all men, whether collectively or individually, are under the dominion of Christ. In him is the salvation of the individual, in him is the salvation of society. "Neither is there salvation in any other, for there is no other name under heaven given to men whereby we must be saved." He is the author of happiness and true prosperity for every man and for every nation. "For a nation is happy when its citizens are happy. What else is a nation but a number of men living in concord?" If, therefore, the rulers of nations wish to preserve their authority, to promote and increase the prosperity of their countries, they will not neglect the public duty of reverence and obedience to the rule of Christ. What We said at the beginning of Our Pontificate concerning the decline of public authority, and the lack of respect for the same, is equally true at the present day. "With God and Jesus Christ," we said, "excluded from political life, with authority derived not from God but from man, the very basis of that authority has been taken away, because the chief reason of the distinction between ruler and subject has been eliminated. The result is that human society is tottering to its fall, because it has no longer a secure and solid foundation."
When once men recognize, both in private and in public life, that Christ is King, society will at last receive the great blessings of real liberty, well-ordered discipline, peace and harmony. Our Lord's regal office invests the human authority of princes and rulers with a religious significance; it ennobles the citizen's duty of obedience. It is for this reason that St. Paul, while bidding wives revere Christ in their husbands, and slaves respect Christ in their masters, warns them to give obedience to them not as men, but as the vicegerents of Christ; for it is not meet that men redeemed by Christ should serve their fellow-men. "You are bought with a price; be not made the bond-slaves of men." If princes and magistrates duly elected are filled with the persuasion that they rule, not by their own right, but by the mandate and in the place of the Divine King, they will exercise their authority piously and wisely, and they will make laws and administer them, having in view the common good and also the human dignity of their subjects. The result will be a stable peace and tranquillity, for there will be no longer any cause of discontent. Men will see in their king or in their rulers men like themselves, perhaps unworthy or open to criticism, but they will not on that account refuse obedience if they see reflected in them the authority of Christ God and Man. Peace and harmony, too, will result; for with the spread and the universal extent of the kingdom of Christ men will become more and more conscious of the link that binds them together, and thus many conflicts will be either prevented entirely or at least their bitterness will be diminished.
If the kingdom of Christ, then, receives, as it should, all nations under its way, there seems no reason why we should despair of seeing that peace which the King of Peace came to bring on earth -- he who came to reconcile all things, who came not to be ministered unto but to minister, who, though Lord of all, gave himself to us as a model of humility, and with his principal law united the precept of charity; who said also: "My yoke is sweet and my burden light." Oh, what happiness would be Ours if all men, individuals, families, and nations, would but let themselves be governed by Christ! "Then at length," to use the words addressed by our predecessor, Pope Leo XIII, twenty-five years ago to the bishops of the Universal Church, "then at length will many evils be cured; then will the law regain its former authority; peace with all its blessings be restored. Men will sheathe their swords and lay down their arms when all freely acknowledge and obey the authority of Christ, and every tongue confesses that the Lord Jesus Christ is in the glory of God the Father.
Pope Pius XI condemned as a "grave error" the very thing taught repeatedly by Benedict XVI, that "Christ has no authority whatever in civil affairs." The Catholic Church has the right to be recognized as the true religion by the civil state so that she can, after exhausting her Indirect Power of teaching and preaching and exhortation, interpose herself as a last resort in matters that pertain to the good of souls. Every institution of civil governance must give public recognition to Christ the King, as Pope Pius XI noted in Quas Primas:
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.
"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." Benedict XVI does not believe this. He believes that it is "enough" for Catholics to act for the "good of humankind" without any reference to the banner of Christ the King, thus falsifying the witness given to Christ the King by countless martyrs over the centuries, thus contradicting these words contained in Pope Gregory XVI's Mirari Vos, August 15, 1832:
Nor can We predict happier times for religion and government from the plans of those who desire vehemently to separate the Church from the state, and to break the mutual concord between temporal authority and the priesthood. It is certain that that concord which always was favorable and beneficial for the sacred and the civil order is feared by the shameless lovers of liberty.
But for the other painful causes We are concerned about, you should recall that certain societies and assemblages seem to draw up a battle line together with the followers of every false religion and cult. They feign piety for religion; but they are driven by a passion for promoting novelties and sedition everywhere. They preach liberty of every sort; they stir up disturbances in sacred and civil affairs, and pluck authority to pieces.
Anyone who opposes the Social Reign of Christ the King is, whether wittingly or unwittingly, an advocate of the only being who benefits when nations do not subordinate themselves in all things to His Sacred Kingship as it must be exercised by the Catholic Church, that is, the devil himself. It is the devil who reigns in our souls if, God forbid, we commit a Mortal Sin. It is the devil who reigns in nations if Christ is not recognized as King through His Catholic Church. It is, ladies and gentlemen, not a reckless statement I make when referring to Benedict XVI and conciliarism as the enemies of souls. No one has the eternal good of souls in mind if he does not seek with urgency the conversion of all men to the true Faith. No one has the eternal good of souls in mind if he does insist that Our Lord must be recognized as King by each man and by each nation without any exception whatsoever.
Conciliarism is alien to the Faith and thus to Truth Himself. Those who believe that Benedict does not defy the consistent teaching of the Catholic Church are living in a fantasy world. He does, to the detriment of souls of the world he thinks can be helped absent a restoration of all things in Christ the King and Mary our Immaculate Queen.
Benedict believes that he can contradict the immutable teaching on the Social Reign of Christ the King and the necessity of the confessionally Catholic State because he rejects the fourth proposition in the Oath Against Modernism (and the conclusion that follows the ellipsis) that he had to swear to as a seminarian:
Fourthly, I sincerely hold that the doctrine of faith was handed down to us from the apostles through the orthodox Fathers in exactly the same meaning and always in the same purport. Therefore, I entirely reject the heretical' misrepresentation that dogmas evolve and change from one meaning to another different from the one which the Church held previously. I also condemn every error according to which, in place of the divine deposit which has been given to the spouse of Christ to be carefully guarded by her, there is but a philosophical figment or product of a human conscience that has gradually been developed by human effort and will continue to develop indefinitely. . . . I promise that I shall keep all these articles faithfully, entirely, and sincerely, and guard them inviolate, in no way deviating from them in teaching or in any way in word or in writing. Thus I promise, this I swear, so help me God, and these holy Gospels of God which I touch with my hand.
Anyone who can contend with a straight face that Joseph Ratzinger has kept the Oath Against Modernism he once swore to uphold is refusing to face the true facts of our situation.
Indeed, he conciliarists have been emboldened over the years to promote quite openly their condemned propositions as a result of the passivity of ordinary Catholics and the refusal thus far of some very well-meaning and dedicated Catholics to admit that the Catholic Church cannot be the author of such novelties. These novelties come from the devil and are designed to lead souls to Hell for all eternity. All Catholics of good will must come to recognize this simple fact and to do all that they can to enthrone the Sacred Heart of Christ the King in their own homes, giving unto Him all of their offerings through His Blessed Mother's Sorrowful and Immaculate Heart. Our Lady will keep us safe and secure as we take shelter in her Immaculate Heart. She will lead us to the Fountain of Mercy that is her Divine Son's Most Sacred Heart, helping to us to live penitentially as her consecrated slaves so that we can better plant the seeds for the restoration of Christendom in the world and Tradition in the Church as the fruit of the Triumph of her Immaculate Heart.
May we never grow discouraged in the fight that confronts us at present. The graces won for us on Calvary by the shedding of every single drop of Our Lord's Most Precious Blood and that flow to us through the loving hands of His Most Blessed Mother are sufficient for our every need in these trying times. May we defend the Faith with vigor, seek the good of souls with true Charity, and ever be ready to make an accounting of lives before the Throne of Christ the King.
Vivat Christus Rex! Vivat Maria Regina Immaculata!
Our Lady of Fatima, pray for us.
Saint Joseph, pray for us.
Saints Peter and Paul, pray for us.
Saint John the Baptist, pray for us.
Saint John the Beloved, pray for us.
Saint Michael the Archangel, pray for us.
Saint Gabriel the Archangel, pray for us.
Saint Raphael the Archangel, pray for us.
Saint Peter of Alcantara, pray for us.
Saint John Cantius, pray for us.
Saint John Mary Vianney, pray for us.
Saint Vincent de Paul, pray for us.
Saint Therese Lisieux, pray for us.
Saint Martin of Tours, pray for us.
Saint Margaret Mary Alacoque, pray for us.
Saint Athanasius, pray for us.
Saint Alphonsus de Liguori, pray for us.
Saint Dominic, pray for us.
Saint Basil, pray for us.
Saint Augustine, pray for us.
Saint Thomas Aquinas, pray for us.
Saint Vincent Ferrer, pray for us.
Saint Sebastian, pray for us.
Saint Tarcisius, pray for us.
Saint Lucy, pray for us.
Saint Agnes, pray for us.
Saint Agatha, pray for us.
Saint Bridget of Sweden, pray for us.
Saint Philomena, pray for us.
Saint John Bosco, pray for us.
Saint Teresa of Avila, pray for us.
Saint Bernadette Soubirous, pray for us.
Pope Saint Pius X, pray for us.
Pope Saint Pius V, pray for us.
Blessed Anne Catherine Emmerich, pray for us.
Blessed Pauline Jaricot, pray for us.
Blessed Miguel Augustin Pro, pray for us.
Blessed Francisco, pray for us.
Blessed Jacinta, pray for us.
The Longer Version of the Saint Michael the Archangel Prayer, composed by Pope Leo XIII, 1888
O glorious Archangel Saint Michael, Prince of the heavenly host, be our defense in the terrible warfare which we carry on against principalities and powers, against the rulers of this world of darkness, spirits of evil. Come to the aid of man, whom God created immortal, made in His own image and likeness, and redeemed at a great price from the tyranny of the devil. Fight this day the battle of our Lord, together with the holy angels, as already thou hast fought the leader of the proud angels, Lucifer, and his apostate host, who were powerless to resist thee, nor was there place for them any longer in heaven. That cruel, that ancient serpent, who is called the devil or Satan who seduces the whole world, was cast into the abyss with his angels. Behold this primeval enemy and slayer of men has taken courage. Transformed into an angel of light, he wanders about with all the multitude of wicked spirits, invading the earth in order to blot out the Name of God and of His Christ, to seize upon, slay, and cast into eternal perdition, souls destined for the crown of eternal glory. That wicked dragon pours out. as a most impure flood, the venom of his malice on men of depraved mind and corrupt heart, the spirit of lying, of impiety, of blasphemy, and the pestilent breath of impurity, and of every vice and iniquity. These most crafty enemies have filled and inebriated with gall and bitterness the Church, the spouse of the Immaculate Lamb, and have laid impious hands on Her most sacred possessions. In the Holy Place itself, where has been set up the See of the most holy Peter and the Chair of Truth for the light of the world, they have raised the throne of their abominable impiety with the iniquitous design that when the Pastor has been struck the sheep may be scattered. Arise then, O invincible Prince, bring help against the attacks of the lost spirits to the people of God, and give them the victory. They venerate thee as their protector and patron; in thee holy Church glories as her defense against the malicious powers of hell; to thee has God entrusted the souls of men to be established in heavenly beatitude. Oh, pray to the God of peace that He may put Satan under our feet, so far conquered that he may no longer be able to hold men in captivity and harm the Church. Offer our prayers in the sight of the Most High, so that they may quickly conciliate the mercies of the Lord; and beating down the dragon, the ancient serpent, who is the devil and Satan, do thou again make him captive in the abyss, that he may no longer seduce the nations. Amen.
Verse: Behold the Cross of the Lord; be scattered ye hostile powers.
Response: The Lion of the Tribe of Juda has conquered the root of David.
Verse: Let Thy mercies be upon us, O Lord.
Response: As we have hoped in Thee.
Verse: O Lord hear my prayer.
Response: And let my cry come unto Thee.
Verse: Let us pray. O God, the Father of our Lord Jesus Christ, we call upon Thy holy Name, and as suppliants, we implore Thy clemency, that by the intercession of Mary, ever Virgin, immaculate and our Mother, and of the glorious Archangel Saint Michael, Thou wouldst deign to help us against Satan and all other unclean spirits, who wander about the world for the injury of the human race and the ruin of our souls.