What About Christ the King?
by Thomas A. Droleskey
Father Francis Miller, O.F.M., called to my attention yesterday the proceedings of a meeting that took place from March 11-13, 2007, between representatives of the counterfeit church of conciliarism's Commission for Religious Relations with the Jews and the Chief Rabbinate of Israel's Delegation on Relations with the Catholic Church. The proceedings of this meeting are quite revealing for several reasons, each of which demonstrates the completely apostate mindset that governs those who represent the counterfeit church of conciliarism in its dealings with leaders of false religions, including the false religion of Talmudic Judaism.
First, as can be expected, there was no mention in the proceedings of this meeting of the necessity for adherents of the Talmud to convert unconditionally and with alacrity to the Catholic Faith. The conciliarists who participated in this meeting believe themselves to be official representatives of the Catholic Church. The conciliarists at this meeting accepted the Talmudic rabbis as legitimate "religious" figures who can help to shape the course of a "better" world by means of a strict adherence to the heresy of religious liberty, which breeds a culture of religious indifferentism that is so responsible for the results of a recent public opinion survey conducted by the Pew Forum Religion and Public Policy that revealed seventy-nine percent of self-identified Catholics believe that "many religions can lead to eternal life," one of the fundamental legacies of the insidious heresy of Americanism that helped to shape conciliarism's embrace of false ecumenism.
Question wording: [IF RESPONDENT HAS A RELIGIOUS AFFILIATION, ASK:] Now, as I read a pair of statements, tell me whether the FIRST statement or the SECOND statement comes closer to your own views even if neither is exactly right. First/next: My religion is the one, true faith leading to eternal life, OR: many religions can lead to eternal life.
Views of One's Religion as the One True Faith Among Catholics Don't know refused 3%, Neither/both equally: 2%; Many religions can lead to eternal life: 79%; My religion is the one, true faith leading to eternal life: 16%. (Portraits of Beliefs and Practices. Choose Catholic from the list of "traditions" that will be displayed and then scroll through the questions to find the results listed above.)
Gone from the mindset produced by conciliarism is any acceptance, no less knowledge, of these Catholic truths:
Now We consider another abundant source of the evils with which the Church is afflicted at present: indifferentism. This perverse opinion is spread on all sides by the fraud of the wicked who claim that it is possible to obtain the eternal salvation of the soul by the profession of any kind of religion, as long as morality is maintained. Surely, in so clear a matter, you will drive this deadly error far from the people committed to your care. With the admonition of the apostle that "there is one God, one faith, one baptism" may those fear who contrive the notion that the safe harbor of salvation is open to persons of any religion whatever. They should consider the testimony of Christ Himself that "those who are not with Christ are against Him," and that they disperse unhappily who do not gather with Him. Therefore "without a doubt, they will perish forever, unless they hold the Catholic faith whole and inviolate." Let them hear Jerome who, while the Church was torn into three parts by schism, tells us that whenever someone tried to persuade him to join his group he always exclaimed: "He who is for the See of Peter is for me." A schismatic flatters himself falsely if he asserts that he, too, has been washed in the waters of regeneration. Indeed Augustine would reply to such a man: "The branch has the same form when it has been cut off from the vine; but of what profit for it is the form, if it does not live from the root?" (Pope Gregory XVI, Mirari Vos, August 15, 1832.)
To hold, therefore, that there is no difference in matters of religion between forms that are unlike each other, and even contrary to each other, most clearly leads in the end to the rejection of all religion in both theory and practice. And this is the same thing as atheism, however it may differ from it in name. Men who really believe in the existence of God must, in order to be consistent with themselves and to avoid absurd conclusions, understand that differing modes of divine worship involving dissimilarity and conflict even on most important points cannot all be equally probable, equally good, and equally acceptable to God. (Pope Leo XIII, Immortale Dei, November 1, 1885.)
Was Pope Saint Gregory XVI correct? Was Pope Leo XIII correct? It cannot be the case that they and the conciliarists are both correct. The principle of non-contradiction excludes such an absurdity.
Second, the proceedings of the Bilateral Commission Meeting of the Holy See's Commission for Religious Relations with the Jews and the Chief Rabbinate of Israel's Delegation for Relations with the Catholic Church (Jerusalem, 11-13 March 2007; Adar 21-23, 5767) mention the universality of the moral laws contained "Noachide Covenant" without once noting that the entirety of the Divine Positive Law and the Natural Law has been entrusted by the Second Person of the Blessed Trinity made Man in Our Lady's Virginal and Immaculate Womb by the power of the Third Person of the Blessed Trinity, God the Holy Ghost, exclusively to the Catholic Church for their eternal safekeeping and infallible explication. The omission of this truth makes it appear as though adherents of the Talmud can interpret the moral law with an authority given to them by God, which is nothing other than apostasy:
God has created the human person as a social being which by definition places limits on individual human freedom. Moreover freedom of choice is derived from God and therefore is not absolute, but must reflect Divine will and law. Accordingly human beings are called to freely obey the Divine will as manifested in the Creation and in His revealed word.
Jewish tradition emphasizes the Noachide Covenant (cf. Gn 9: 9-12) as containing. the universal moral code which is incumbent on all humanity. This idea is reflected in Christian Scripture in the Book of Acts 15: 28-29.
God has not left human beings to fend for themselves to determine where to find the universal moral law. He has given us a true Church to be the repository of that law and its infallible explicator. Catholicism is the one and only foundation of personal and social order. Does anyone want to assert with a straight face that the conciliarists who met in Jerusalem fifteen months ago believe that for even a fraction of a second?
An even more blatant apostasy is to be found in the next passage of the proceedings of the "bilateral commission":
Accordingly the idea of moral relativism is antithetical to this religious world view and poses a serious threat to humanity. Even though the Enlightenment helped bring about a purification from the abuse of religion, secular society still requires religious foundations to sustain lasting moral values. Critical among these is the principal of the sanctity of human life and dignity. Ethical monotheism affirms these as inviolable human rights and therefore can provide inspiration in this regard for society at large.
The "Enlightenment" helped to bring about a purification from the abuse of religion? Says who? Says apostates, that's who. Consider what the popes who lived contemporaneously with this diabolic rejection of the immutable doctrine of the Social Reign of Christ the King had to say about the descent of darkness represented by the so-called "Age of Reason:"
Since the divine clemency has placed Us, Whose merits are not equal to the task, in the high watch-tower of the Apostolate with the duty of pastoral care confided to Us, We have turned Our attention, as far as it has been granted Us from on high, with unceasing care to those things through which the integrity of Orthodox Religion is kept from errors and vices by preventing their entry, and by which the dangers of disturbance in the most troubled times are repelled from the whole Catholic World.
Now it has come to Our ears, and common gossip has made clear, that certain Societies, Companies, Assemblies, Meetings, Congregations or Conventicles called in the popular tongue Liberi Muratori or Francs Massons or by other names according to the various languages, are spreading far and wide and daily growing in strength; and men of any Religion or sect, satisfied with the appearance of natural probity, are joined together, according to their laws and the statutes laid down for them, by a strict and unbreakable bond which obliges them, both by an oath upon the Holy Bible and by a host of grievous punishment, to an inviolable silence about all that they do in secret together. But it is in the nature of crime to betray itself and to show itself by its attendant clamor. Thus these aforesaid Societies or Conventicles have caused in the minds of the faithful the greatest suspicion, and all prudent and upright men have passed the same judgment on them as being depraved and perverted. For if they were not doing evil they would not have so great a hatred of the light. Indeed, this rumor has grown to such proportions that in several countries these societies have been forbidden by the civil authorities as being against the public security, and for some time past have appeared to be prudently eliminated.
Therefore, bearing in mind the great harm which is often caused by such Societies or Conventicles not only to the peace of the temporal state but also to the well-being of souls, and realizing that they do not hold by either civil or canonical sanctions; and since We are taught by the divine word that it is the part of faithful servant and of the master of the Lord's household to watch day and night lest such men as these break into the household like thieves, and like foxes seek to destroy the vineyard; in fact, to prevent the hearts of the simple being perverted, and the innocent secretly wounded by their arrows, and to block that broad road which could be opened to the uncorrected commission of sin and for the other just and reasonable motives known to Us; We therefore, having taken counsel of some of Our Venerable Brothers among the Cardinals of the Holy Roman Church, and also of Our own accord and with certain knowledge and mature deliberations, with the plenitude of the Apostolic power do hereby determine and have decreed that these same Societies, Companies, Assemblies, Meetings, Congregations, or Conventicles of Liberi Muratori or Francs Massons, or whatever other name they may go by, are to be condemned and prohibited, and by Our present Constitution, valid for ever, We do condemn and prohibit them.
Wherefore We command most strictly and in virtue of holy obedience, all the faithful of whatever state, grade, condition, order, dignity or pre-eminence, whether clerical or lay, secular or regular, even those who are entitled to specific and individual mention, that none, under any pretext or for any reason, shall dare or presume to enter, propagate or support these aforesaid societies of Liberi Muratori or Francs Massons, or however else they are called, or to receive them in their houses or dwellings or to hide them, be enrolled among them, joined to them, be present with them, give power or permission for them to meet elsewhere, to help them in any way, to give them in any way advice, encouragement or support either openly or in secret, directly or indirectly, on their own or through others; nor are they to urge others or tell them, incite or persuade them to be enrolled in such societies or to be counted among their number, or to be present or to assist them in any way; but they must stay completely clear of such Societies, Companies, Assemblies, Meetings, Congregations or Conventicles, under pain of excommunication for all the above mentioned people, which is incurred by the very deed without any declaration being required, and from which no one can obtain the benefit of absolution, other than at the hour of death, except through Ourselves or the Roman Pontiff of the time. (Pope Clement XII, In Eminenti, April 28, 1738.)
Therefore since the Holy Spirit has made you bishops to govern the Church of God and has taught you concerning the unique sacrament of human salvation, We cannot neglect our duty in the face of these evil books. We must arouse the enthusiasm of your devotion so that you, who are called to share in Our pastoral concern join together to oppose this evil with all energy possible. It is necessary to fight bitterly, as the situation requires, and to eradicate with all our strength the deadly destruction caused by such books. The substance of the error will never be removed unless the criminal elements of wickedness burn in the fire and perish. Since you have been constituted stewards of the mysteries of God and armed with His strength to destroy their defenses, exert yourselves to keep the sheep entrusted to you and redeemed by the blood of Christ at a safe distance from these poisoned pastures. For if it is necessary to avoid the company of evildoers because their words encourage impiety and their speech acts like a cancer, what desolation the plague of their books can cause! Well and cunningly written these books are always with us and forever within our reach. They travel with us, stay at home with us, and enter bedrooms which would be shut to their evil and deception.
Since you have been constituted ministers of Christ for the nations, in order to make holy his Gospel, exert yourselves and do everything in your power both by word and example to cut down the shoots of falsehood. Block up the corrupt springs of vice. Sound the trumpet in case as their leader you have to account for the souls who are lost. Act according to the position you hold, according to the rank with which you are vested, and according to the authority which you have received from the Lord. In addition, as nobody could or should avoid sharing in this sadness and insofar as there is one common reason for everyone to grieve and to help in this great crisis of faith and religion, call to your aid when it is necessary the time-honored piety of Catholic leaders. Explain the cause of the Church's sorrow and arouse its beloved sons who have always served it well on many occasions to bring their help. Since they do not carry the sword without cause, urge them with the united authority of state and of priesthood, to vigorously rout those accursed men who fight against the armies of Israel.
It is principally your duty to stand as a wall so that no foundation can be laid other than the one that is already laid. Watch over the most holy deposit of faith to whose protection you committed yourselves on oath at your solemn consecration. Reveal to the faithful the wolves which are demolishing the Lord's vineyard. They should be warned not to allow themselves to be ensnared by the splendid writing of certain authors in order to halt the diffusion of error by cunning and wicked men. In a word, they should detest books which contain elements shocking to the reader; which are contrary to faith, religion, and good morals; and which lack an atmosphere of Christian virtue. We manifest to you Our great happiness in this matter that most of you, following the apostolic customs and energetically defending the laws of the Church, have shown yourselves zealous and watchful in order to avert this pestilence and have not allowed the simple people to sleep soundly with serpents. (Pope Clement XIII, Christianae Reipublicae, November 25, 1766.)
When they have spread this darkness abroad and torn religion out of men's hearts, these accursed philosophers proceed to destroy the bonds of union among men, both those which unite them to their rulers, and those which urge them to their duty. They keep proclaiming that man is born free and subject to no one, that society accordingly is a crowd of foolish men who stupidly yield to priests who deceive them and to kings who oppress them, so that the harmony of priest and ruler is only a monstrous conspiracy against the innate liberty of man.
Everyone must understand that such ravings and others like them, concealed in many deceitful guises, cause greater ruin to public calm the longer their impious originators are unrestrained. They cause a serious loss of souls redeemed by Christ's blood wherever their teaching spreads, like a cancer; it forces its way into public academies, into the houses of the great, into the palaces of kings, and even enters the sanctuary, shocking as it is to say so.
Consequently, you who are the salt of the earth, guardians and shepherds of the Lord's flock, whose business it is to fight the battles of the Lord, arise and gird on your sword, which is the word of God, and expel this foul contagion from your lands. How long are we to ignore the common insult to faith and Church? Let the words of Bernard arouse us like a lament of the spouse of Christ: "Of old was it foretold and the time of fulfillment is now at hand: Behold, in peace is my sorrow most sorrowful. It was sorrowful first when the martyrs died; afterwards it was more sorrowful in the fight with the heretics and now it is most sorrowful in the conduct of the members of the household.... The Church is struck within and so in peace is my sorrow most sorrowful. But what peace? There is peace and there is no peace. There is peace from the pagans and peace from the heretics, but no peace from the children. At that time the voice will lament: Sons did I rear and exalt, but they despised me. They despised me and defiled me by a bad life, base gain, evil traffic, and business conducted in the dark." Who can hear these tearful complaints of our most holy mother without feeling a strong urge to devote all his energy and effort to the Church, as he has promised? Therefore cast out the old leaven, remove the evil from your midst. Forcefully and carefully banish poisonous books from the eyes of your flock, and at once courageously set apart those who have been infected, to prevent them harming the rest. The holy Pope Leo used to say, "We can rule those entrusted to us only by pursuing with zeal for the Lord's faith those who destroy and those who are destroyed and by cutting them off from sound minds with the utmost severity to prevent the plague spreading." In doing this We exhort and advise you to be all of one mind and in harmony as you strive for the same object, just as the Church has one faith, one baptism, and one spirit As you are joined together in the hierarchy, so you should unite equally with virtue and desire. (Pope Pius VI, Inscrutabile, December 25, 1775.)
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.)
"Ethical monotheism" assures the inviolability of human life? What about Christ the King? Ah, there can be no mention of Him and His Sacred Rights in a meeting with "ethical monotheists" such as those to be found in the ranks of Talmudic Judaism. No one can deny the Sacred Rights of Christ the King and believe Himself to His faithful disciple. The civil state has the obligation to recognize the true Faith and to help to foster those conditions in which its citizens will be better able to sanctity and to save their souls as members of the true Church, outside of which there is no salvation--and without which there is no hope of a just social order.
I would suppose that paragraph three from Pope Saint Pius X's Vehementer Nos, February 11, 1906, did not come up with the "bilateral commission's" proceedings:
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." (Pope Saint Pius X, Vehementer Nos, February 11, 1906.)
There is no point, you see, in finding "common ground" with people whose religion comes from the devil, is there? The conciliarists and the adherents of the Talmud are of one mind and one heart in rejecting the necessity of adhering to what the late Father Denis Fahey termed so well as the Divine Plan for the organization of society that Our Blessed Lord and Saviour Jesus Christ has instituted to effect man's return to Him through His true Church. Both believe that the Incarnation of the God-Man in His Most Blessed Mother's Virginal and Immaculate Womb is a matter of complete indifferent to the civil state and thus to the pursuit of the temporal common good, which can, in this apostate view, be undertaken without regard for the pursuit of man's Last End. Both believe in concepts that are contrary to Divine Revelation and have been condemned by the authority of the Catholic Church. Both are outside of the ark of salvation.
Many, although not all, traditionally-minded Catholics believe that it is "prudent" for them to be silent about such apostasies, which they believe will "go away" as the modernized version of the Immemorial Mass of Tradition is syncretized with elements from the Protestant and Masonic Novus Ordo service. Indeed, silence about "papal" words and deeds appears to be one of the conditions of the ultimatum handed down by the conciliar Vatican to the Society of Saint Pius X to accept a "personal prelature" for their offering of that modernized Mass under the full and official auspices of the conciliar church. Silence about such apostasies has certainly been the norm in the indult world that has now become the world of Motu mania since the issuance of Summorum Pontificum on July 7, 2007. None dare to point out that no official or semi-official organ of the Catholic Church could produce apostasies on a daily basis, all to the complete acceptance of most Catholics in the conciliar structures and to the quiet acquiescence of those who might know better but who believe that their "strategies" will "win the day" when the "day" is being won very decisively by the forces of apostasy and betrayal.
We must defend the Social Reign of Christ the King and of Mary our Immaculate Queen with all of the strength that can be sent to us through the graces won for us by Our King on Calvary and that flow into our hearts and souls through the loving hands of His Queen Mother, the Mediatrix of All Graces, taking inspiration from these exhortations offered by true popes who understood that the One Whose Vicar on earth they were privileged to be must take his rightful place in civil societies:
Let the Princes and Rulers of peoples remember this truth, and let them consider whether it is a prudent and safe idea for governments or for states to separate themselves from the holy religion of Jesus Christ, from which their authority receives such strength and support. Let them consider again and again, whether it is a measure of political wisdom to seek to divorce the teaching of the Gospel and of the Church from the ruling of a country and from the public education of the young. Sad experience proves that human authority fails where religion is set aside. The fate of our first parent after the Fall is wont to come also upon nations. As in his case, no sooner had his will turned from God than his unchained passions rejected the sway of the will; so, too, when the rulers of nations despise divine authority, in their turn the people are wont to despise their human authority. There remains, of course, the expedient of using force to repress popular risings; but what is the result? Force can repress the body, but it cannot repress the souls of men. (Pope Benedict XV, Ad Beatissimi Apostolorum, November 1, 1914.)
When, therefore, governments and nations follow in all their activities, whether they be national or international, the dictates of conscience grounded in the teachings, precepts, and example of Jesus Christ, and which are binding on each and every individual, then only can we have faith in one another's word and trust in the peaceful solution of the difficulties and controversies which may grow out of differences in point of view or from clash of interests. An attempt in this direction has already and is now being made; its results, however, are almost negligible and, especially so, as far as they can be said to affect those major questions which divide seriously and serve to arouse nations one against the other. No merely human institution of today can be as successful in devising a set of international laws which will be in harmony with world conditions as the Middle Ages were in the possession of that true League of Nations, Christianity. It cannot be denied that in the Middle Ages this law was often violated; still it always existed as an ideal, according to which one might judge the acts of nations, and a beacon light calling those who had lost their way back to the safe road.
There exists an institution able to safeguard the sanctity of the law of nations. This institution is a part of every nation; at the same time it is above all nations. She enjoys, too, the highest authority, the fullness of the teaching power of the Apostles. Such an institution is the Church of Christ. She alone is adapted to do this great work, for she is not only divinely commissioned to lead mankind, but moreover, because of her very make-up and the constitution which she possesses, by reason of her age-old traditions and her great prestige, which has not been lessened but has been greatly increased since the close of the War, cannot but succeed in such a venture where others assuredly will fail. (Pope Pius XI, Ubi Arcano Dei Consilio, December 23, 1922.)
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". . . .
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.)
Those who believe that any false religion, including Talmudic Judaism, can understand Divine Revelation and be an instrumentality in the building of a better world is bereft of the Catholic Faith, which must be believed whole and entire, including the doctrine of the Social Reign of Christ the King.
Distracted by the blandishments of the conciliar officials, many Catholics attached to at least some version of the Immemorial Mass of Tradition while not caring about the integrity of the Holy Faith (I keep harping on the silence of so many Catholics about the spectacle of the offenses given to God by Joseph Ratzinger/Benedict XVI's open display of esteem for the symbols of five false religions on Thursday, April 17, 2008, in Washington, District of Columbia) might do well to consider these words of Father Frederick Faber, contained in his All for Jesus:
There are three very beautiful revelations by which God has been pleased to make known how acceptable to His Divine Majesty is this reparation at the Carnival. One is to the Blessed Henry Suso, the Dominican; the other two to St. Gertrude. I will quote one of these last, as embodying the spirit which I am anxious this treatise should convey. It is from the fourth book of her Insinuations of Divine Piety.
At the time of the Carnival, the Lord Jesus appeared to her sitting upon the throne of His glory, and St. John the Evangelist was sitting at Our Lord's feet, writing. The Saint asked him what he was writing and Our Lord answered for him. "I am having every one of your devotions your congregation offered to Me yesterday, and all those they are goin to offer these next two days, carefully noted down in this paper. And when I, to whom the Father has committed all judgment, shall faithfully render to everyone after his death, "good" measure for all the labors of his pious works, and shall add moreover the measure 'pressed down' of My most salutary Passion and death, whereby all man's merit is marvelously ennobled, I will take them with this paper to the Father, that He also, out of the omnipotence of His paternal kindness, may super-add them to His measure of 'shaken together and running over,' for these benefits kindly done to Me in this persecution by which worldly men on these days harass Me. For, as none are equal to Me in faithfulness, muss less can I omit to recompense My benefactors, seeing that even King David, who all his life through never omitted to heap kindnesses on his benefactors, yet, when he came to die, and committed his kingdom to Solomon, said to him, 'Thou shalt show favor the sons of Berzellai, the alaadite, and they shall eat at thy table, for they came to meet me when I fled from the face of thy brother Absalom. A kindness shown to men in the time of adversity is more acceptable than in the time of prosperity; so I the more gratefully accept this fidelity which is shown to Me when the world is especially persecuting Me with sin."
The Blessed John, sitting and writing, seemed sometimes to dip his pen into an inkhorn which he held in his hand, and out of it to write black letters, and sometimes he dipped it into the loving Wound of the Side of Jesus, which stood open before him, and out of that he wrote red letters. Again, he touched up the red letters, partly with black and partly with gold. And the Saint [Gertrude] understood that by the black letters were indicated those works which the religious did from custom, as the fast which they commonly begin on this Monday. By the red letters were expressed those words which were done in memory of the Passion of Jesus Christ, with a special intention for the emendation of the Church. As to the red letters partly blackened and partly gilded, she understood that by those partly blackened were meant works done in memory of Our Lord's Passion, to obtain for ourselves the grace of God and other gifts concerning our salvation. Those words, on the contrary, which were done purely for the glory of God, in union with Christ's Passion and for the salvation of all men, renouncing all merit, reward and favor, simply to give praise and show love to God, were expressed by the red letters, partly gilded. For although the foregoing works obtain from God a copious remuneration, those which are done purely for the love of God's praise are of much greater merit and dignity, and confer upon a man an infinitely greater augmentation of eternal bliss.
She then perceived that after every two paragraphs there was a vacant place, and she asked Our Lord what that denoted. He replied: "As it is your custom to serve Me at this season with devout desires and prayers in memory of My Passion, I have first the thoughts and then the words, by which you serve Me, carefully written down, every one of them. The vacant place means this, that the works which you do, you are not accustomed to do, like the thoughts and words in memory of My Passion." The Saint rejoined: "And how, O most loving God! can we laudably do this?" Our Lord replied: "By keeping all fasts, vigils and other regular observances in union with My Passion. And whensoever you refrain yourself in seeing, hearing, and speaking and the like, always offer it to Me in union with that love whereby I refrained all My senses in My Passion. With one glance I could have terrified all My adversaries, with one word I could have convicted of falsehood all who contradicted Me; yet was I like a sheep led to the slaughter; and with My head humbly bowed down, and My eyes fixed upon the ground; and before My jude I opened not My mouth for so much as one word of excuse from the false charges laid against Me." The Saint answered: "Teach me, O Best of Teachers, at least one thing which I may do especially in memory of Thy Passion." Our Lord replied, "Take, then, this practice, to pray with your arms extended, thus expressing the form of My Passion to God the Father, for the emendation of the Universal Church, in union with that love wherewith I stretched out My hands upon the Cross." And she said: "And as this is not a common devotion, should I seek out secret places to practice it in?" And Our LOrd answered: "The custom of seeking out secret places pleases Me well, and is a fresh adornment to the work, as the gem adorns the necklace. Yet," He added, "if anyone should bring this devotion of praying with extended arms into common use, he need fear no contradiction, and he will pay Me the same honor as one pays to a kin who solemnly enthrones him."
What is it, then, for which I am pleading? Only for this: that you should not altogether cut yourselves off from the glory of God, as it it were no concern of yours, and that you and He were not in partnership! This is really all. God is going to give you His glory for your own in Heaven to all eternity. Surely you cannot altogether disclaim connection with it now; surely its interests very much concern you; its success must be your success, and its failure your failure too. You cannot stand aloof form the cause of Jesus on earth, and even keep up a sort of armed neutrality with God, when you desire as soon as ever you die, without so much as tasting the sharpness of Purgatory, to be locked in His closest embrace of unutterable love forevermore. Yet this is the plain English of the lives of most Catholics. And can anything be more unreasonable, more ungenerous, more mean! And you wonder we have not converted England! Verily we do not look like a people who have come to kindle a fire upon the earth, nor to be pining because it is not kindled. Ah, Jesus! these are Thy worst wounds. I think lightly of the ruddy scars of Thy hands and feet, of the bruised knee and the galled shoulder, of the thousand-wounded head and wide-open Heart. But these wounds--the wounds of coldness, neglect, unpraying selfishness--the wounds of the few that were once fervid and now are tepid, of the multitudes that never were fervent and so cannot even claim the odious honors of tepidity--the wounds wherewith Thou wert wounded in the house of Thy friends--these are the wounds to be wiped with our tears, and softened with the oil of our affectionate compassion. Blessed Lord! I can hardly believe Thou art what I know Thou art, when I see Thy people wound Thee thus! And my own wretched heart! It too, lets me into sad secrets about many's capability of coldness, and his infinity of ingratitude. Alas! the concluding chapters of the four Gospels--they read like a bitter jest upon the faithful! And then, we live as if we would petulantly say, "Well, we cannot help it. If Jesus chose do to and to be all this, it is His own affair. We only wanted absolution; we only wanted a machine to be saved by--a locomotive into Heaven--the cheapest and roughest that would do the work, and land us at the terminus. You devout people, in reality, stand in the way of religion. It may be hard for us to define enthusiasm; but you surely are enthusiasts. What we mean is, you are all heart and no head. Mere heat will not do instead of talent. Earnestness is not theology. There are other things to be done in life besides going to Mass and Confession. How can we have confidence in people who let themselves be run away with religious fervor? All this incarnation of a God, this romance of a Gospel, these unnecessary sufferings, this prodigal bloodshedding, this exuberance of humiliations, this service of love, this condolence of amorous sorrow, to say the truth, it is irksome to us; we are not at home in it at all; the thing might have been done otherwise; it was a matter of debtor and creditor; everyone is not a poet; everyone cannot take to the romantic. Really, there must be a mistake in the matter. God is very good, and His love is very well in its way. Of course He loves us, and of course we love Him. But really, by a little practical common sense, and a few wholesome reasonable precepts, and a strictly conscientious discharge of our relative duties, might we not put this tremendous mythology of Christian love, with all possible respect, a little on one side, and go to Heaven by a plan, beaten, sober, moderate path, more accordant to our character as men and to our dignity as British subjects? If 'the Anglo-Saxon race really fell in Adam,' why, obviously we must take the consequences. Still, let the mistake be repaired in that quiet, orderly way, and with that proper exhibition of sound sense which are so dear to Englishmen."
Well! if it must be so, I can only think of those bold words of St. Mary Magdalen de Pazzi: "O Jesus! Thou hast made a fool of Thyself through love."
O poor desolate glory of God! Thou art a foundling upon the earth! No one will claim thee, or acknowledge kindred with thee, or give thee a home. Cold as the world is, and pitiless the pelting of incessant sin, thou liest crying at or doors, and men heed thee not. Poor homeless glory! earth was meant fr thee once as much as Heaven, but there have been robbers abroad, and it is not safe travelling for thee along our roads now. But there are some few of us still who have pledged ourselves to Heaven, that from this hour we will take thee to our homes, as John took Mary; "Henceforth our substance is thy substance, and all that we have is thine." (Father Frederick Faber, All For Jesus, written in 1854, republished by TAN Books and Publishers, pp. 66-71.)
Will we claim Christ the King and acknowledge Him and give Him a home in our hearts, consecrated as they must be to His own Sacred Heart through the Sorrowful and Immaculate Heart of His Most Blessed Mother? Will we pledge ourselves to Heaven, taking Christ the King into our homes as Saint John the Evangelist took Our Lady into his home? Are we willing, in cooperation with the graces won for us by the shedding of every single drop of Christ the King's Most Precious Blood on the wood of the Holy Cross, to reject all temptations of human respect as we recognize and admit that those who reject the Social Reign of Christ the King and who refuse to seek the unconditional conversion of those steeped in the religions of the devil, including Talmudic Judaism, have expelled themselves from the bosom of the Catholic Church by means of having violated the Divine Positive Law? Are we willing to lose all in order to gain Christ the King for all eternity as we go to Him through Mary our Immaculate Queen?
The conciliarists deny the doctrine of the Social Reign of Christ the King before Catholics and non-Catholics alike. They have made their "reconciliation" with the principles of 1789 that was inaugurated with the shedding of the blood of many countless numbers of Catholics in France. We must confess Christ the King at all times, seeking to console Him for the offenses we have committed--as well as seeking to make reparation for our sins and those of the whole world--by refusing to champion His cause among men, by refusing to speak out as He is denied before men by those daring to claim that they represent His true Church in dealings with those who deny His Sacred Divinity and who work ceaselessly each day and and each night against the restoration of His Social Kingship over men and their nations. And we do this best, after assisting worthily at Holy Mass, by praying as many Rosaries each day as our freely chosen states-in-life permit.
We must claim Our King by proclaiming Him in our words and in our deeds, in how we exhibit true Charity for the souls of all others, and fullest expression of true Charity is to pray and to work for the salvation of the souls of all men, seeking to plant the seeds for the conversion of non-Catholics to the maternal bosom of the true Church. The failure of the conciliarists to do this is a fundamental indication of how they lack true love for God as He has revealed Himself through His true Church and how they lack true Charity for their fellow men here on this earth.
May Our Lady help us never to be wanting in true Charity as we champion at all times the cause of her Divine Son, Christ the King, and of herself, Mary our Immaculate Queen.
Vivat Christus Rex! Viva Cristo Rey!
Isn't it time to pray a Rosary now?
Our Lady of the Rosary, pray for us.
Saint Joseph, pray for us.
Saints Peter and Paul, pray for us.
Saint John the Baptist, pray for us.
Saint John the Evangelist, pray for us.
Saint Michael the Archangel, pray for us.
Saint Gabriel the Archangel, pray for us.
Saint Raphael the Archangel, pray for us.
Saints Joachim and Anne, pray for us.
Saints Caspar, Melchior, and Balthasar, pray for us.
Saint William the Abbot, pray for us.
See also: A Litany of Saints