Not Interested in Catholic Truth
by Thomas A. Droleskey
There are times when the conciliar revolutionaries tell you all that you really need to know how completely bereft of the Catholic Faith they are.
Sure, there of plenty of times when the conciliar revolutionaries will use ambiguity and contradiction and paradox to blow smoke in the face of believing Catholics to convince believers that they, the conciliarists, are actually defenders of the Catholic Faith. It is this mixture of truth and error that makes it so difficult for so many people to recognize that there can be no such deadly admixture in anything that is authentically Catholic. Pope Saint Pius X reminded us in Pascendi Dominci Gregis, September 8, 1907, of this deceptive nature of the Modernists:
Although they express their astonishment that We should number them amongst the enemies of the Church, no one will be reasonably surprised that We should do so, if, leaving out of account the internal disposition of the soul, of which God alone is the Judge, he considers their tenets, their manner of speech, and their action. Nor indeed would he be wrong in regarding them as the most pernicious of all the adversaries of the Church. For, as We have said, they put into operation their designs for her undoing, not from without but from within. Hence, the danger is present almost in the very veins and heart of the Church, whose injury is the more certain from the very fact that their knowledge of her is more intimate. Moreover, they lay the ax not to the branches and shoots, but to the very root, that is, to the faith and its deepest fibers. And once having struck at this root of immortality, they proceed to diffuse poison through the whole tree, so that there is no part of Catholic truth which they leave untouched, none that they do not strive to corrupt. Further, none is more skillful, none more astute than they, in the employment of a thousand noxious devices; for they play the double part of rationalist and Catholic, and this so craftily that they easily lead the unwary into error; and as audacity is their chief characteristic, there is no conclusion of any kind from which they shrink or which they do not thrust forward with pertinacity and assurance To this must be added the fact, which indeed is well calculated to deceive souls, that they lead a life of the greatest activity, of assiduous and ardent application to every branch of learning, and that they possess, as a rule, a reputation for irreproachable morality. Finally, there is the fact which is all hut fatal to the hope of cure that their very doctrines have given such a bent to their minds, that they disdain all authority and brook no restraint; and relying upon a false conscience, they attempt to ascribe to a love of truth that which is in reality the result of pride and obstinacy. . .
This will appear more clearly to anybody who studies the conduct of Modernists, which is in perfect harmony with their teachings. In their writings and addresses they seem not unfrequently to advocate doctrines which are contrary one to the other, so that one would be disposed to regard their attitude as double and doubtful. But this is done deliberately and advisedly, and the reason of it is to be found in their opinion as to the mutual separation of science and faith. Thus in their books one finds some things which might well be approved by a Catholic, but on turning over the page one is confronted by other things which might well have been dictated by a rationalist. When they write history they make no mention of the divinity of Christ, but when they are in the pulpit they profess it clearly; again, when they are dealing with history they take no account of the Fathers and the Councils, but when they catechize the people, they cite them respectfully. In the same way they draw their distinctions between exegesis which is theological and pastoral and exegesis which is scientific and historical. So, too, when they treat of philosophy, history, and criticism, acting on the principle that science in no way depends upon faith, they feel no especial horror in treading in the footsteps of Luther and are wont to display a manifold contempt for Catholic doctrines, for the Holy Fathers, for the Ecumenical Councils, for the ecclesiastical magisterium; and should they be taken to task for this, they complain that they are being deprived of their liberty. Lastly, maintaining the theory that faith must be subject to science, they continuously and openly rebuke the Church on the ground that she resolutely refuses to submit and accommodate her dogmas to the opinions of philosophy; while they, on their side, having for this purpose blotted out the old theology, endeavor to introduce a new theology which shall support the aberrations of philosophers. . . . .
It may, perhaps, seem to some, Venerable Brethren, that We have dealt at too great length on this exposition of the doctrines of the Modernists. But it was necessary that We should do so, both in order to meet their customary charge that We do not understand their ideas, and to show that their system does not consist in scattered and unconnected theories, but, as it were, in a closely connected whole, so that it is not possible to admit one without admitting all. For this reason, too, We have had to give to this exposition a somewhat didactic form, and not to shrink from employing certain unwonted terms which the Modernists have brought into use. And now with Our eyes fixed upon the whole system, no one will be surprised that We should define it to be the synthesis of all heresies. Undoubtedly, were anyone to attempt the task of collecting together all the errors that have been broached against the faith and to concentrate into one the sap and substance of them all, he could not succeed in doing so better than the Modernists have done. Nay, they have gone farther than this, for, as We have already intimated, their system means the destruction not of the Catholic religion alone, but of all religion. Hence the rationalists are not wanting in their applause, and the most frank and sincere among them congratulate themselves on having found in the Modernists the most valuable of all allies.
Although the Modernists are very adept at using a thousand noxious devices to conceal their poison from so many unsuspecting Catholics, there are those times when they do indeed come right out and thumb their nose at Catholic truth. This is especially true in the realm of the immutable Social Teaching of the Catholic Church, which teaches infallibly that the civil state must recognize the true religion and to afford her the favor and the protection of the laws as it, the civil state, seeks to promote and foster those conditions in society wherein its citizens can better sanctify and save their souls as members of her own maternal bosom.
No matter the fact that the confessionally Catholic civil state is to be found only in eight countries of the world at present (Argentina, Bolivia, Costa Rica, El Salvador, Liechtenstein, Malta, Monaco and Slovakia--as well as four Swiss cantons or states), excluding the State of Vatican City, where it is arguably the case that Catholicism is not the state religion (!), the objective truth is that the civil state has an obligation to recognize the true religion, which means that Catholics who live in non-Catholic states have an obligation to pray and to work for the conversion of their nation to the true Faith. This is a truth of the Catholic Faith from which no Catholic alive on the face of this earth may dissent legitimately and remain a member of the Catholic Church in good standing. (Please see
The Binding Nature of Catholic Social Teaching.)
Pope Saint Pius X summarized each of the constituent elements of the infallible Catholic teaching concerning the relationship of the civil state to the true religion
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.)
As I have done in several other recent articles, let me provide other examples of the consistent teaching of the Catholic Church on the Church-State relations to demonstrate that those who reject the Catholic Church's teaching on the necessity of the confessionally civil state are absolutely wrong and have chosen on their own accord to reject a part of the Deposit of Faith Itself, meaning that they themselves have fallen from the Catholic Faith:
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. (Pope Gregory XVI, Mirari Vos, August 15, 1832.)
But, although we have not omitted often to proscribe and reprobate the chief errors of this kind, yet the cause of the Catholic Church, and the salvation of souls entrusted to us by God, and the welfare of human society itself, altogether demand that we again stir up your pastoral solicitude to exterminate other evil opinions, which spring forth from the said errors as from a fountain. Which false and perverse opinions are on that ground the more to be detested, because they chiefly tend to this, that that salutary influence be impeded and (even) removed, which the Catholic Church, according to the institution and command of her Divine Author, should freely exercise even to the end of the world -- not only over private individuals, but over nations, peoples, and their sovereign princes; and (tend also) to take away that mutual fellowship and concord of counsels between Church and State which has ever proved itself propitious and salutary, both for religious and civil interests.
For you well know, venerable brethren, that at this time men are found not a few who, applying to civil society the impious and absurd principle of "naturalism," as they call it, dare to teach that "the best constitution of public society and (also) civil progress altogether require that human society be conducted and governed without regard being had to religion any more than if it did not exist; or, at least, without any distinction being made between the true religion and false ones." And, against the doctrine of Scripture, of the Church, and of the Holy Fathers, they do not hesitate to assert that "that is the best condition of civil society, in which no duty is recognized, as attached to the civil power, of restraining by enacted penalties, offenders against the Catholic religion, except so far as public peace may require." From which totally false idea of social government they do not fear to foster that erroneous opinion, most fatal in its effects on the Catholic Church and the salvation of souls, called by Our Predecessor, Gregory XVI, an "insanity," viz., that "liberty of conscience and worship is each man's personal right, which ought to be legally proclaimed and asserted in every rightly constituted society; and that a right resides in the citizens to an absolute liberty, which should be restrained by no authority whether ecclesiastical or civil, whereby they may be able openly and publicly to manifest and declare any of their ideas whatever, either by word of mouth, by the press, or in any other way." But, while they rashly affirm this, they do not think and consider that they are preaching "liberty of perdition;" and that "if human arguments are always allowed free room for discussion, there will never be wanting men who will dare to resist truth, and to trust in the flowing speech of human wisdom; whereas we know, from the very teaching of our Lord Jesus Christ, how carefully Christian faith and wisdom should avoid this most injurious babbling."
And, since where religion has been removed from civil society, and the doctrine and authority of divine revelation repudiated, the genuine notion itself of justice and human right is darkened and lost, and the place of true justice and legitimate right is supplied by material force, thence it appears why it is that some, utterly neglecting and disregarding the surest principles of sound reason, dare to proclaim that "the people's will, manifested by what is called public opinion or in some other way, constitutes a supreme law, free from all divine and human control; and that in the political order accomplished facts, from the very circumstance that they are accomplished, have the force of right." But who, does not see and clearly perceive that human society, when set loose from the bonds of religion and true justice, can have, in truth, no other end than the purpose of obtaining and amassing wealth, and that (society under such circumstances) follows no other law in its actions, except the unchastened desire of ministering to its own pleasure and interests? (Pope Pius IX, Quanta Cura, December 8, 1864.)
55. The Church ought to be separated from the .State, and the State from the Church. -- Allocution "Acerbissimum," Sept. 27, 1852. (Condemned proposition in The Syllabus of Errors, Pope Pius IX, 1864.)
As a consequence, the State, constituted as it is, is clearly bound to act up to the manifold and weighty duties linking it to God, by the public profession of religion. Nature and reason, which command every individual devoutly to worship God in holiness, because we belong to Him and must return to Him, since from Him we came, bind also the civil community by a like law. For, men living together in society are under the power of God no less than individuals are, and society, no less than individuals, owes gratitude to God who gave it being and maintains it and whose everbounteous goodness enriches it with countless blessings. Since, then, no one is allowed to be remiss in the service due to God, and since the chief duty of all men is to cling to religion in both its teaching and practice-not such religion as they may have a preference for, but the religion which God enjoins, and which certain and most clear marks show to be the only one true religion -- it is a public crime to act as though there were no God. So, too, is it a sin for the State not to have care for religion as a something beyond its scope, or as of no practical benefit; or out of many forms of religion to adopt that one which chimes in with the fancy; for we are bound absolutely to worship God in that way which He has shown to be His will. All who rule, therefore, would hold in honor the holy name of God, and one of their chief duties must be to favor religion, to protect it, to shield it under the credit and sanction of the laws, and neither to organize nor enact any measure that may compromise its safety. This is the bounden duty of rulers to the people over whom they rule. For one and all are we destined by our birth and adoption to enjoy, when this frail and fleeting life is ended, a supreme and final good in heaven, and to the attainment of this every endeavor should be directed. Since, then, upon this depends the full and perfect happiness of mankind, the securing of this end should be of all imaginable interests the most urgent. Hence, civil society, established for the common welfare, should not only safeguard the wellbeing of the community, but have also at heart the interests of its individual members, in such mode as not in any way to hinder, but in every manner to render as easy as may be, the possession of that highest and unchangeable good for which all should seek. Wherefore, for this purpose, care must especially be taken to preserve unharmed and unimpeded the religion whereof the practice is the link connecting man with God.
Now, it cannot be difficult to find out which is the true religion, if only it be sought with an earnest and unbiased mind; for proofs are abundant and striking. We have, for example, the fulfillment of prophecies, miracles in great numbers, the rapid spread of the faith in the midst of enemies and in face of overwhelming obstacles, the witness of the martyrs, and the like. From all these it is evident that the only true religion is the one established by Jesus Christ Himself, and which He committed to His Church to protect and to propagate.
For the only-begotten Son of God established on earth a society which is called the Church, and to it He handed over the exalted and divine office which He had received from His Father, to be continued through the ages to come. "As the Father hath sent Me, I also send you." "Behold I am with you all days, even to the consummation of the world." Consequently, as Jesus Christ came into the world that men "might have life and have it more abundantly," so also has the Church for its aim and end the eternal salvation of souls, and hence it is so constituted as to open wide its arms to all mankind, unhampered by any limit of either time or place. "Preach ye the Gospel to every creature."
Over this mighty multitude God has Himself set rulers with power to govern, and He has willed that one should be the head of all, and the chief and unerring teacher of truth, to whom He has given "the keys of the kingdom of heaven." "Feed My lambs, feed My sheep." "I have prayed for thee that thy faith fail not."
This society is made up of men, just as civil society is, and yet is supernatural and spiritual, on account of the end for which it was founded, and of the means by which it aims at attaining that end. Hence, it is distinguished and differs from civil society, and, what is of highest moment, it is a society chartered as of right divine, perfect in its nature and in its title, to possess in itself and by itself, through the will and loving kindness of its Founder, all needful provision for its maintenance and action. And just as the end at which the Church aims is by far the noblest of ends, so is its authority the most exalted of all authority, nor can it be looked upon as inferior to the civil power, or in any manner dependent upon it.
In very truth, Jesus Christ gave to His Apostles unrestrained authority in regard to things sacred, together with the genuine and most true power of making laws, as also with the twofold right of judging and of punishing, which flow from that power. "All power is given to Me in heaven and on earth: going therefore teach all nations . . . teaching them to observe all things whatsoever I have commanded you."And in another place: "If he will not hear them, tell the Church." And again: "In readiness to revenge all disobedience." And once more: "That . . . I may not deal more severely according to the power which the Lord hath given me, unto edification and not unto destruction." Hence, it is the Church, and not the State, that is to be man's guide to heaven. It is to the Church that God has assigned the charge of seeing to, and legislating for, all that concerns religion; of teaching all nations; of spreading the Christian faith as widely as possible; in short, of administering freely and without hindrance, in accordance with her own judgment, all matters that fall within its competence.
Now, this authority, perfect in itself, and plainly meant to be unfettered, so long assailed by a philosophy that truckles to the State, the Church, has never ceased to claim for herself and openly to exercise. The Apostles themselves were the first to uphold it, when, being forbidden by the rulers of the synagogue to preach the Gospel, they courageously answered: "We must obey God rather than men." This same authority the holy Fathers of the Church were always careful to maintain by weighty arguments, according as occasion arose, and the Roman Pontiffs have never shrunk from defending it with unbending constancy. Nay, more, princes and all invested with power to rule have themselves approved it, in theory alike and in practice. It cannot be called in question that in the making of treaties, in the transaction of business matters, in the sending and receiving ambassadors, and in the interchange of other kinds of official dealings they have been wont to treat with the Church as with a supreme and legitimate power. And, assuredly, all ought to hold that it was not without a singular disposition of God's providence that this power of the Church was provided with a civil sovereignty as the surest safeguard of her independence.
The Almighty, therefore, has given the charge of the human race to two powers, the ecclesiastical and the civil, the one being set over divine, and the other over human, things. Each in its kind is supreme, each has fixed limits within which it is contained, limits which are defined by the nature and special object of the province of each, so that there is, we may say, an orbit traced out within which the action of each is brought into play by its own native right. But, inasmuch as each of these two powers has authority over the same subjects, and as it might come to pass that one and the same thing -- related differently, but still remaining one and the same thing -- might belong to the jurisdiction and determination of both, therefore God, who foresees all things, and who is the author of these two powers, has marked out the course of each in right correlation to the other. "For the powers that are, are ordained of God." Were this not so, deplorable contentions and conflicts would often arise, and, not infrequently, men, like travelers at the meeting of two roads, would hesitate in anxiety and doubt, not knowing what course to follow. Two powers would be commanding contrary things, and it would be a dereliction of duty to disobey either of the two.
But it would be most repugnant to them to think thus of the wisdom and goodness of God. Even in physical things, albeit of a lower order, the Almighty has so combined the forces and springs of nature with tempered action and wondrous harmony that no one of them clashes with any other, and all of them most fitly and aptly work together for the great purpose of the universe. There must, accordingly, exist between these two powers a certain orderly connection, which may be compared to the union of the soul and body in man. The nature and scope of that connection can be determined only, as We have laid down, by having regard to the nature of each power, and by taking account of the relative excellence and nobleness of their purpose. One of the two has for its proximate and chief object the well-being of this mortal life; the other, the everlasting joys of heaven. Whatever, therefore in things human is of a sacred character, whatever belongs either of its own nature or by reason of the end to which it is referred, to the salvation of souls, or to the worship of God, is subject to the power and judgment of the Church. Whatever is to be ranged under the civil and political order is rightly subject to the civil authority. Jesus Christ has Himself given command that what is Caesar's is to be rendered to Caesar, and that what belongs to God is to be rendered to God.
There are, nevertheless, occasions when another method of concord is available for the sake of peace and liberty: We mean when rulers of the State and the Roman Pontiff come to an understanding touching some special matter. At such times the Church gives signal proof of her motherly love by showing the greatest possible kindliness and indulgence.
Such, then, as We have briefly pointed out, is the Christian organization of civil society; not rashly or fancifully shaped out, but educed from the highest and truest principles, confirmed by natural reason itself.
In such organization of the State there is nothing that can be thought to infringe upon the dignity of rulers, and nothing unbecoming them; nay, so far from degrading the sovereign power in its due rights, it adds to it permanence and luster. Indeed, when more fully pondered, this mutual coordination has a perfection in which all other forms of government are lacking, and from which excellent results would flow, were the several component parts to keep their place and duly discharge the office and work appointed respectively for each. And, doubtless, in the constitution of the State such as We have described, divine and human things are equitably shared; the rights of citizens assured to them, and fenced round by divine, by natural, and by human law; the duties incumbent on each one being wisely marked out, and their fulfillment fittingly insured. In their uncertain and toilsome journey to the everlasting city all see that they have safe guides and helpers on their way, and are conscious that others have charge to protect their persons alike and their possessions, and to obtain or preserve for them everything essential for their present life. Furthermore, domestic society acquires that firmness and solidity so needful to it from the holiness of marriage, one and indissoluble, wherein the rights and duties of husband and wife are controlled with wise justice and equity; due honor is assured to the woman; the authority of the husband is conformed to the pattern afforded by the authority of God; the power of the father is tempered by a due regard for the dignity of the mother and her offspring; and the best possible provision is made for the guardianship, welfare, and education of the children.
In political affairs, and all matters civil, the laws aim at securing the common good, and are not framed according to the delusive caprices and opinions of the mass of the people, but by truth and by justice; the ruling powers are invested with a sacredness more than human, and are withheld from deviating from the path of duty, and from overstepping the bounds of rightful authority; and the obedience is not the servitude of man to man, but submission to the will of God, exercising His sovereignty through the medium of men. Now, this being recognized as undeniable, it is felt that the high office of rulers should be held in respect; that public authority should be constantly and faithfully obeyed; that no act of sedition should be committed; and that the civic order of the commonwealth should be maintained as sacred.
So, also, as to the duties of each one toward his fellow men, mutual forbearance, kindliness, generosity are placed in the ascendant; the man who is at once a citizen and a Christian is not drawn aside by conflicting obligations; and, lastly, the abundant benefits with which the Christian religion, of its very nature, endows even the mortal life of man are acquired for the community and civil society. And this to such an extent that it may be said in sober truth: "The condition of the commonwealth depends on the religion with which God is worshipped; and between one and the other there exists an intimate and abiding connection." (Pope Leo XIII, Immortale Dei, November 1, 1885.)
From this it may clearly be seen what consequences 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. (Pope Leo XIII, Tametsi Futura Prospicientibus, November 1, 1900.)
Just as Christianity cannot penetrate into the soul without making it better, so it cannot enter into public life without establishing order. With the idea of a God Who governs all, Who is infinitely Wise, Good, and Just, the idea of duty seizes upon the consciences of men. It assuages sorrow, it calms hatred, it engenders heroes. If it has transformed pagan society--and that transformation was a veritable resurrection--for barbarism disappeared in proportion as Christianity extended its sway, so, after the terrible shocks which unbelief has given to the world in our days, it will be able to put that world again on the true road, and bring back to order the States and peoples of modern times. But the return of Christianity will not be efficacious and complete if it does not restore the world to a sincere love of the one Holy Catholic and Apostolic Church. In the Catholic Church Christianity is Incarnate. It identifies Itself with that perfect, spiritual, and, in its own order, sovereign society, which is the Mystical Body of Jesus Christ and which has for Its visible head the Roman Pontiff, successor of the Prince of the Apostles. It is the continuation of the mission of the Savior, the daughter and the heiress of His Redemption. It has preached the Gospel, and has defended it at the price of Its blood, and strong in the Divine assistance and of that immortality which has been promised it, It makes no terms with error but remains faithful to the commands which it has received, to carry the doctrine of Jesus Christ to the uttermost limits of the world and to the end of time, and to protect it in its inviolable integrity. Legitimate dispenser of the teachings of the Gospel it does not reveal itself only as the consoler and Redeemer of souls, but It is still more the internal source of justice and charity, and the propagator as well as the guardian of true liberty, and of that equality which alone is possible here below. In applying the doctrine of its Divine Founder, It maintains a wise equilibrium and marks the true limits between the rights and privileges of society. The equality which it proclaims does not destroy the distinction between the different social classes. It keeps them intact, as nature itself demands, in order to oppose the anarchy of reason emancipated from Faith, and abandoned to its own devices. The liberty which it gives in no wise conflicts with the rights of truth, because those rights are superior to the demands of liberty. Not does it infringe upon the rights of justice, because those rights are superior to the claims of mere numbers or power. Nor does it assail the rights of God because they are superior to the rights of humanity. (Pope Leo XIII, A Review of His Pontificate, March 19, 1902.)
Pope Leo XIII specifically rejected the American model of Church-State relations:
Yet, though all this is true, it would be very erroneous to draw the conclusion that in America is to be sought the type of the most desirable status of the Church, or that it would be universally lawful or expedient for State and Church to be, as in America, dissevered and divorced. The fact that Catholicity with you is in good condition, nay, is even enjoying a prosperous growth, is by all means to be attributed to the fecundity with which God has endowed His Church, in virtue of which unless men or circumstances interfere, she spontaneously expands and propagates herself; but she would bring forth more abundant fruits if, in addition to liberty, she enjoyed the favor of the laws and the patronage of the public authority. (Pope Leo XIII, Longiqua Oceani.)
It is not possible to talk about "ending abortion" and building "respect for life" unless one speaks of the proximate reasons why child killing under cover of law has become a reality: the overthrow of the Social Reign of Christ the King by the Protestant Revolt and institutionalized by Judeo-Masonry. It is not possible to retard any social evils unless there is an effort to exhort men and their nations to convert to the Catholic Faith, as Pope Saint Pius X noted in Notre Charge Apostolique, August 15, 1910:
No, Venerable Brethren, We must repeat with the utmost energy in these times of social and intellectual anarchy when everyone takes it upon himself to teach as a teacher and lawmaker - the City cannot be built otherwise than as God has built it; society cannot be setup unless the Church lays the foundations and supervises the work; no, civilization is not something yet to be found, nor is the New City to be built on hazy notions; it has been in existence and still is: it is Christian civilization, it is the Catholic City. It has only to be set up and restored continually against the unremitting attacks of insane dreamers, rebels and miscreants. omnia instaurare in Christo.
What does any of this mean to the conciliar revolutionaries who are quite literally hell bent on using the demigod of "pluralism" as the means by which their like-minded social revolutionaries can acquire and retain political power to advance and more evil under cover of law and in every aspect of popular culture? Nothing, that's what. Nothing.
Consider the rather audacious statement, pasted below, from a chancery factotum in the Diocese of Trenton, New Jersey, a "priest" who contends most specifically that "we" do not want a "Catholic United States of America"? Oh, yeah, buddy? Says who? Not Christ the King, and not the Empress of the Americas, Our Lady of Guadalupe?
LAWRENCE -- If you think you know how the Catholic Church in the United
States wants its members to vote in the presidential election this year,
Single-issue voting, like simply choosing the anti-abortion candidate,
Weighing each candidate's view on the entire spectrum of social issues
-- including the war in Iraq, health care, housing, the plight of
immigrants, as well as abortion -- is in.
"This is the most prickly point," said the Rev. Ronald J. Cioffi,
director of the Office of Social Concerns for the Diocese of Trenton."You may vote for a person who is pro-choice if you feel you have a
moral reason to support the candidate for his stand on other issues."
This is a change from four years ago, said Cioffi, who noted some
Catholics believed former Democratic presidential candidate John Kerry
shouldn't take Communion because of his abortion rights stand.
Cioffi presented an outline of the U.S. Catholic Bishops' document"Forming Consciences for Faithful Citizenship" at a meeting of about 30
staff members at the diocese's Pastoral Center yesterday.
"It's hard to find a candidate who supports all of the church's
teaching," Bishop John M. Smith admitted to his staff at the meeting.
"It's a difficult time to decide how we're voting, especially this
year," Smith said.
*And while the Catholic Church has not changed it stand on abortion --
it's still called "an intrinsic evil," as is racism -- the bishops
clearly state a Catholic may vote for an abortion rights supporter, such
as Democratic presidential candidate Barack Obama, if that candidate's
views on other moral issues outweigh his abortion stand in the voter's
"There may be times when a Catholic who rejects a candidate's
unacceptable position may decide to vote for that candidate for other
morally grave issues," the document states.
For the more than 800,000 Catholics in the Trenton Diocese, including
close to 32,000 in Mercer County, the new guidelines are a call to weigh
their consciences, as well as the common good, Cioffi said.
"For those who want to be told what to do -- this document does not tell
them," said Rayanne Bennett, chief communications officer for the diocese.
"The reason this is important is no candidate this year and few
candidates historically have perfectly lined up with Catholic social
teaching," she said.
For instance, conservatives who oppose abortion often support the death
penalty, Bennett said. The Catholic Church opposes both.
Catholics who vote for Republican presidential candidate John McCain
because of his anti-abortion record also are voting for a candidate who
supports the war in Iraq -- a war Pope Benedict XVI clearly has opposed.
"If you vote for someone who supports the war, be actively involved in
trying to change his mind," Bennett said of the bishops' stand.
The idea, Cioffi said, is to allow Catholics to vote their consciences.
"We're not interested in creating the United Catholic States of
America," he said. "We're not into endorsing party candidates or
parties. We want to focus on issues."
And, Cioffi said, a single issue, like abortion or war, should not be
the sole reason to vote for or against a candidate.
"As Catholics, we are not single-issue voters," he said.
Still, the bishops' document does come out strongly against abortion.
"A Catholic cannot vote for a candidate who takes a position in favor of
an intrinsic evil, such as abortion or racism, if the voter's intent is
to support that position," the document states.
In such cases a Catholic would be guilty of "formal cooperation in grave
evil," the bishops said.
At the same time, a voter should not use a candidate's opposition to
abortion to justify indifference or inattentiveness to other important
moral issues involving human life and dignity, the document states.
It's a message that goes beyond Election Day, said Mary Ellen Blackwell,
director of the diocese's Office of Parish Social Ministry, because the
church's teachings do not fit comfortably into the platform of either
"The goal is never Democrat or Republican," she said. "It's looking for
the common good."
Catholics should vote their conscience but also know their own faith,
said Linda Richardson, director of Family Life/Respect Life for the
"There's no perfect candidate," she said. "We don't want to tell anybody
who to vote for. You can be a Catholic who's a Democrat, a Catholic
who's a Republican, but be a Catholic first." (http://www.nj.com/printer/printer.ssf?/base/news-4/1217390961251120.xml&coll=5.)
Actually, of course, this is one of those "news items" that contains nothing really new in it at all. It is standard fare for the former United States "Catholic" Conference, now merged in with the former National Conference of "Catholic" Bishops to be the United States "Catholic Conference, and for the various state "episcopal" conferences to issue the same sort of pathetic advice to those Catholics who still believe the fraudulent, naturalistic farce that is the Judeo-Masonic electoral process in the United States of American will "advance" the common good as offered by "Father" Robert Cioffi of the Diocese of Trenton, New Jersey. (Please see
When Lesser is Greater on the utility of voting n our Judeo-Masonic system. The article contains the necessary qualifications and distinctions that must be made to indicate that the conclusions in its text are the basis of an application of principles to the specific facts of our situation at present. Said conclusions are not infallible and are not binding upon anyone!) No, it is nothing "new" for a conciliar official to tell Catholics to consider "the entire range of issues" before they vote, dissuading Catholics from being "one issue" voters.
We must remember that the nefarious Joseph "Cardinal" Bernardin, the conciliar archbishop of Chicago (he was a true bishop) from 1982 to the time of his death in 1996, gave us the slop about the "consistent ethic of life" (the so-called "seamless garment") in his address at Fordham University on December 6, 1983, an address that was designed to make the likes of a Mario Matthew Cuomo, then serving as the Catholic pro-abortion Governor of the State of New York, more acceptable in the minds of "pro-life" Catholic voters in the even that Cuomo sought the Democrat Party presidential nomination in 1984.
The substance of a Catholic position on a consistent ethic of life is rooted in a religious vision. But the citizenry of the United States is radically pluralistic in moral and religious conviction. So we face the challenge of stating our case, which is shaped in terms of our faith and our religious convictions, in non-religious terms which others of different faith convictions might find morally persuasive. . . . As we seek to shape and share the vision of a consistent ethic of life, I suggest a style governed by the following rule: We should maintain and clearly communicate our religious convictions but also maintain our civil courtesy. We should be vigorous in stating a case and attentive in hearing another's case; we should test everyone's logic but not question his or her motives. ("A Consistent Ethic of Life: An American-Catholic Dialogue".).
Contrast the late "Cardinal" Bernardin's rejection of opposing various evils on the basis of the Catholic Faith with Pope Leo XIII's specific injunction to speak authentically as Catholics at all times and without any equivocation whatsoever:
The chief elements of this duty consist in professing openly and unflinchingly the Catholic doctrine, and in propagating it to the utmost of our power. For, as is often said, with the greatest truth, there is nothing so hurtful to Christian wisdom as that it should not be known, since it possesses, when loyally received, inherent power to drive away error. So soon as Catholic truth is apprehended by a simple and unprejudiced soul, reason yields assent. (Pope Leo XIII, Sapientiae Christianae, January 10, 1890.)
Truth be told, of course, even "Cardinal" Bernardin was not mouthing anything substantively new. As has been demonstrated on this site, then Governor Alfred E. Smith in New York, a Democrat, promoted the American concept of 'freedom of conscience" in a pluralistic society (see
Cut From the Same Cloth) in 1927, a year before he became the first Catholic nominated for the presidency of the United States of America by a major political party. Francis Cardinal Spellman, the Archbishop of New York, from 1938 to 1967, effectively told the Puerto Rican bishops in 1960 to stay out of a referendum on making contraceptives legal in the Commonwealth of Puerto Rico:
In 1960, the Puerto Rico hierarchy decided to make one last concerted effort to drive the Sangerite forces from the island. The Catholic resistance was lead by two American Bishops--James F. Davis of San Juan and James E. McManus of Ponce. The Catholic Church in Puerto Rico helped to organize a national political party--the Christian Action Party (CAP). The new political front was composed primarily of Catholic laymen and its platform included opposition to existing permissive legislation on birth control and sterilization.
When increasing numbers of CAP flags began to fly from the rooftops of Puerto Rico's Catholic homes, the leaders of the opposition parties, who favored turning Puerto Rico into an international Sangerite playground for massive U.S.-based contraceptive/abortifacient/sterilization experimental programs, became increasingly concerned for their own political futures. Then unexpected help arrived in the unlikely person of His Eminence Francis Cardinal Spellman of New York.
One month before the hotly contested national election, Spellman arrived in Puerto Rico ostensibly to preside over two formal Church functions. While on the island, Spellman agreed to meet with CAP's major political rival, Governor Luis Munoz Marin, leader of the Popular Democratic Party (PDP) and a supporter of federal population control programs for Puerto Rico.
In an interview that followed his meeting with Munoz, Spellman, known for years as FDR's errand boy with a miter, claimed that politics were outside his purview. The cardinal's statement was interpreted by the press as an indictment of the partisan politics of Bishops Davis and McManus. To underscore his message, as soon as Spellman returned to the States he made a public statement in opposition to the latest directives of the Puerto Rico bishops prohibiting Catholics from voting for Munoz and his anti-life PDP cohorts. Catholic voters in Puerto Rico should vote their conscience without the threat of Church penalties, Spellman said.
Boston's Cardinal Cushing, John F. Kennedy's "political godfather," joined Spellman in expressed "feigned horror" at the thought of ecclesiastical authority attempting to dictate political voting. "This has never been a part of our history, and I pray God that it will never be!" said Cushing. Cushing's main concern was not the Puerto Rican people. His main worry was that the flack caused by the Puerto Rican birth control affair might overflow into the upcoming presidential campaign and hurt John Kennedy's bid for the White House.
The national election turned out to be a political disaster for CAP. Munoz and the PDP won by a landslide. Bishop Davis was forced to end the tragic state of confusion among the Catholic laity by declaring just before the election that no penalties would be imposed on those who voted for PDP.
Two years later, with the knowledge and approval of the American hierarchy and the Holy See, the Puerto Rican hierarchy was pressured into singing a secret concordat of "non-interference" in government-sponsored birth control programs--a sop being that the programs would now include instruction in the "rhythm method." While insisting on their right to hold and express legitimate opposition to such programs, the Puerto Rican bishops promised they would "never impose their own moral doctrines upon individuals who do not accept the Catholic teaching."
When the Sangerite storm hit the mainland in the late 1960s, AmChurch would echo this same theme song, opening the floodgates to a multi-billion dollar federal-life-prevention (and destruction) program. (Randy Engel, The Rite of Sodomy, pp. 647-649)
Richard Cardinal Cushing, cited in the passage above, made his own sordid contribution in the advancement of evil under cover of law, thereby indemnifying Catholics in public life that they were free to use their "consciences" to vote as they pleased on a bill pending in the Massachusetts General Court (the legislature of the Commonwealth of Massachusetts) in 1965 to legalize contraceptives for married couples:
Early in the summer of 1965, the Massachusetts legislature took up a proposal to repeal the state's Birth Control law, which barred the use of contraceptives. . . . In a state where Catholics constituted a voting majority, and dominated the legislature, the prospects for repeal appeared remote. Then on June 22, Cardinal Cushing appeared on a local radio program, 'An Afternoon with Haywood Vincent,' and effectively scuttled the opposition. Cardinal Cushing announced: 'My position in this matter is that birth control in accordance with artificial means is immoral, and not permissible. But this is Catholic teaching. I am also convinced that I should not impose my position upon those of other faiths'. Warming to the subject, the cardinal told his radio audience that 'I could not in conscience approve the legislation' that had been proposed. However, he quickly added, 'I will make no effort to impose my opinion upon others.' So there it was: the 'personally opposed' argument, in fully developed form, enunciated by a Prince of the Church nearly 40 years ago! Notice how the unvarying teaching of the Catholic Church, which condemned artificial contraception as an offense against natural law, is reduced here to a matter of the cardinal's personal belief. And notice how he makes no effort to persuade legislators with the force of his arguments; any such effort is condemned in advance as a bid to 'impose' his opinion. Cardinal Cushing conceded that in the past, Catholic leaders had opposed any effort to alter the Birth Control law. 'But my thinking has changed on that matter,' he reported, 'for the simple reason that I do not see where I have an obligation to impose my religious beliefs on people who just do not accept the same faith as I do'. . . . Before the end of his fateful radio broadcast, Cardinal Cushing gave his advice to the Catholic members of the Massachusetts legislature: 'If your constituents want this legislation, vote for it. You represent them. You don't represent the Catholic Church.' Dozens of Catholic legislators did vote for the bill, and the Birth Control law was abolished. Perhaps more important in the long run, the 'personally opposed' politician had his rationale." (Catholic World Report, 2003.)
The conciliarists reject outright the Social Reign of Christ King as one of those "outdated" anachronisms of Catholic "triumphalism" that has no relationship to the "needs" of "modern" man now living in the "pluralist" world. These conciliarists further distort and pervert the name of Catholic social teaching to promote their own naturalism drawn from various leftist ideologies, including Marxism-Leninism, itself, going so far as to say that Catholics have a moral obligation to be opposed to the death penalty, which is a basic Natural Law right of the civil state to impose after the exhausting of the levers of due process of law. These conciliarists also consider the Communist agenda of environmentalism, which is nothing other than pantheism, and of the use of the confiscatory taxing power of the civil state as the means to "redistribute" income and to "build the better world" by means of government programs to be part and parcel of "Catholic" social teaching, making it appear as though the absolute Natural Law right of the civil state to defend the integrity of its borders and to prevent illegal immigration is somehow opposed to "Catholic" social teaching.
Using a thousand noxious devices, the conciliarists of the false opposite known as the naturalist "left," which disagrees with the false opposite of the naturalist
"right" only on the specifics of naturalism and not on naturalism's basic false premise (that the Incarnation of Our Blessed Lord and Saviour Jesus Christ is a matter of complete indifference to the individual and to the right ordering of the civil state), make it appear as though one of the four sins that cry out to Heaven for vengeance, willful murder, is just another "issue" among many for Catholic voters to consider when choosing a particular candidate. These vile reptiles masquerading as spokesman for the Catholic Church will thus have the average Catholic believe that it is possible for the common good of society to be promoted while one of the four evils that cry out to Heaven for vengeance is protected under cover of law and actually defended as a "civil right" by the very candidates for public office who are alleged to "better" on the "broader range of social issues."
Leaving aside the fact that there is no pro-life candidate for the office of President of the United States of America to be found in the Democrat or Republican Parties (Senator John McCain, R-Arizona, supports the surgical slicing and dicing of innocent human beings in certain "hard cases"--and supports Federal funding for embryonic stem cell research), the net effect of the use of these noxious devices in the year 2008 is to tell Catholics with a wink and a nod, "Go ahead, vote for 'change you can believe in.' Vote for Barack Obama. He's so good on the 'other' issues that you can say with a clear 'conscience' these 'other issues' 'outweigh' the single issue of abortion." Let's be honest. That's the goal of "Father" Robert Cioffi as he recycles the old Joseph Bernardin "seamless garment" bilge in new wrapping, making it appear as though this old lie of the devil himself is something new. It is not.
One of the other sins that cry out to Heaven is the Sin of Sodom, a sin that has been promoted in the name of "diversity" and "compassion" in conciliar "education" programs at all levels (pre-school, elementary, secondary, collegiate, graduate, professional, seminary) dealing with explicit classroom instruction in matters pertaining to the Sixth and Ninth Commandments in full violation of Pope Pius XI's absolute ban on such instruction in Divini Illius Magistri, December 31, 1929. No, the Sin of Sodom is promoted by many in the conciliar structures, where so many "bishops" and their chancery factotums have either engaged in this sin unrepentantly or covered it up amongst their like-minded brethren. Ah, there cannot be any mention of opposing the advance of those committed to the promotion of he Sin of Sodom in the name of "human rights," "dignity," and 'equality" by the perverted, twisted minds who dare to use the phrase "Catholic Social Teaching" to refer to their endorsement of one abject evil after another, including that of statism itself.
The likes of "Father" Robert Cioffi, carrying on in the ignominious tradition of the late Joseph Bernardin and the very much alive Father Richard McBrien, a priest in "good standing" with the Archdiocese of Hartford from whence he hails, and the late Father Death, aka Robert Drinan, S.J., believe that the chemical and surgical assassination of little babies in their mothers' wombs is just "one issue among many," that it is possible for "social justice" to be realized in a land that has already killed over fifty-three million babies under cover of law since 1965 and another 600 million by means of abortifacient contraceptives.
The likes of "Father" Robert Cioffi would have us forget, if he even understands this himself, obviously, that Our Blessed Lord and Saviour Jesus Christ sanctified the womb of every mother when He was conceived by the power of God the Holy Ghost, the Third Person of the Blessed Trinity, in His Most Blessed Mother's Sorrowful and Immaculate Womb at the Annunciation, and that He is in solidarity with every child in every mother's womb. And while it is true that abortion, one of the four sins that cry out to Heaven for vengeance, is but a symptom of the larger doctrinal crisis facing the Church as it si a product of the overthrow of the Social Reign of Christ the King and of Mary our Immaculate Queen wrought by the Protestant Revolt and institutionalized in cement by the naturalism promoted by Judeo-Masonry, it is also true that no one can say that He loves the Divine Redeemer while he promotes the careers of those in public life who are committed, whether absolutely or partially, to His mystical dismemberment in the wombs of mothers in the persons of preborn children.
As Dr. Charles E. Rice, a foremost expert in the Natural Law, wrote in The Wanderer when I was challenging then Senator Alfonse M. D'Amato in a primary for the United States Senatorial nomination of the Right to Life Party of the State of New York ten years ago now, no one who supports a single abortion, whether chemical or surgical, is fit to hold any office of public trust, whether elected or appointed, including being "the trustee of a mosquito abatement district." Those who do not see the Divine impress in the preborn child are unfit to exercise civil authority as they do not recognize the binding precepts of the Divine Positive Law and the Natural Law, entrusted as they have been solely to the Catholic Church for their eternal safekeeping and infallible explication, as the foundation of personal and social order
No, the likes of "Father" Robert Cioffi and his fellow conciliar "experts" in "Catholic" social teaching do not accept the simple fact that all social problems are the result of Original Sin and our own Actual Sins and are thus ameliorated only by the reform of individual lives in cooperation with the Sanctifying and Actual Graces that were won for us by the shedding of every single drop of Our Blessed Lord and Saviour Jesus Christ's Most Precious Blood on the wood of the Holy Cross and that flow into our hearts and souls through the loving hands of Our Lady, the Mediatrix of All Graces. Holiness of life is the only foundation of social order, as Pope Pius XI, quoting Silvio Cardinal Antoniano of the Sixteenth Century, noted in Divini Illius Magistri, December 31, 1929:
The more closely the temporal power of a nation aligns itself with the spiritual, and the more it fosters and promotes the latter, by so much the more it contributes to the conservation of the commonwealth. For it is the aim of the ecclesiastical authority by the use of spiritual means, to form good Christians in accordance with its own particular end and object; and in doing this it helps at the same time to form good citizens, and prepares them to meet their obligations as members of a civil society. This follows of necessity because in the City of God, the Holy Roman Catholic Church, a good citizen and an upright man are absolutely one and the same thing. How grave therefore is the error of those who separate things so closely united, and who think that they can produce good citizens by ways and methods other than those which make for the formation of good Christians. For, let human prudence say what it likes and reason as it pleases, it is impossible to produce true temporal peace and tranquillity by things repugnant or opposed to the peace and happiness of eternity.
Pope Leo XIII, writing in Immortale Dei, November 1, 1885, explained that the civil state must not endorse until cover of law evils that were detrimental to man's Last End and thus destructive of civil order itself:
So, too, the liberty of thinking, and of publishing, whatsoever each one likes, without any hindrance, is not in itself an advantage over which society can wisely rejoice. On the contrary, it is the fountain-head and origin of many evils. Liberty is a power perfecting man, and hence should have truth and goodness for its object. But the character of goodness and truth cannot be changed at option. These remain ever one and the same, and are no less unchangeable than nature itself. If the mind assents to false opinions, and the will chooses and follows after what is wrong, neither can attain its native fullness, but both must fall from their native dignity into an abyss of corruption. Whatever, therefore, is opposed to virtue and truth may not rightly be brought temptingly before the eye of man, much less sanctioned by the favor and protection of the law. A well-spent life is the only way to heaven, whither all are bound, and on this account the State is acting against the laws and dictates of nature whenever it permits the license of opinion and of action to lead minds astray from truth and souls away from the practice of virtue. To exclude the Church, founded by God Himself, from the business of life, from the making of laws, from the education of youth, from domestic society is a grave and fatal error. A State from which religion is banished can never be well regulated; and already perhaps more than is desirable is known of the nature and tendency of the so-called civil philosophy of life and morals. The Church of Christ is the true and sole teacher of virtue and guardian of morals. She it is who preserves in their purity the principles from which duties flow, and, by setting forth most urgent reasons for virtuous life, bids us not only to turn away from wicked deeds, but even to curb all movements of the mind that are opposed to reason, even though they be not carried out in action.
What does this mean to those conciliarists intent on electing Barack Hussein Obama (Democrat, Illinois) as the next president of the United States of America? What does this mean to the "conservatives" who want to prevent Obama's election as they hold their noses to vote for a man bereft of any semblance of coherent thought, John McCain (Republican, Arizona)? The farce of naturalism must play out as the devil jumps up and down for joy that Catholics belonging the camps of the false opposites of the naturalist "left" and the naturalist "right" believe in their own ability to promote the common good absent a complete and total subordination to the Catholic Faith at all times and in all circumstances as the foundation of all personal and social order.
It cannot be this way for us. Although conciliarists such as "Father" Robert Cioffi are not interested in the immutable teaching of the Catholic Church, we must understand that the late Louis-Edouard-François-Desiré Cardinal Pie, was most correct in his own firm denunciation Americanism and its separation of Church and State that is endorsed by conciliarists, including the Chief Conciliarist on earth, Joseph Ratzinger/Benedict XVI e from Selected Writings of Cardinal Pie of Poitiers:
"If Jesus Christ," proclaims Msgr. Pie in a magnificent pastoral instruction, "if Jesus Christ Who is our light whereby we are drawn out of the seat of darkness and from the shadow of death, and Who has given to the world the treasure of truth and grace, if He has not enriched the world, I mean to say the social and political world itself, from the great evils which prevail in the heart of paganism, then it is to say that the work of Jesus Christ is not a divine work. Even more so: if the Gospel which would save men is incapable of procuring the actual progress of peoples, if the revealed light which is profitable to individuals is detrimental to society at large, if the scepter of Christ, sweet and beneficial to souls, and perhaps to families, is harmful and unacceptable for cities and empires; in other words, if Jesus Christ to whom the Prophets had promised and to Whom His Father had given the nations as a heritage, is not able to exercise His authority over them for it would be to their detriment and temporal disadvantage, it would have to be concluded that Jesus Christ is not God". . . .
"To say Jesus Christ is the God of individuals and of families, but not the God of peoples and of societies, is to say that He is not God. To say that Christianity is the law of individual man and is not the law of collective man, is to say that Christianity is not divine. To say that the Church is the judge of private morality, but has nothing to do with public and political morality, is to say that the Church is not divine."
In fine, Cardinal Pie insists:
"Christianity would not be divine if it were to have existence within individuals but not with regard to societies." (Selected Writings of
Selected Writings of Cardinal Pie of Poitiers, Catholic Action Resource Center, Orlando, Florida, October, 2007, pp. 21-23.)
The late Louis-Edouard-François-Desiré Cardinal Pie was not making any of this up. He was reiterating the constant teaching of the Catholic Church. Look at the consistency of the teaching that Joseph Ratzinger/Benedict XVI believes is no longer binding because truth can become "obsolete" in the "particulars it contains, which means that God reveals things so obscurely that men can later discover that His Church was "wrong" for centuries on important points of doctrine, which means, of course, that God Himself is not immutable, which means that there is no God.
Pope Pius XI, writing in Quas Primas, December 11, 1925, exhorted us to be soldiers in army of Christ the King. We must be faithful to Pope Pius XI's exhortation, my friend, and not be deceived by the false voices from the counterfeit church of conciliarism who claim to possess an authentic interpretation of "Catholic" social teaching:
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.
When we pay honor to the princely dignity of Christ, men will doubtless be reminded that the Church, founded by Christ as a perfect society, has a natural and inalienable right to perfect freedom and immunity from the power of the state; and that in fulfilling the task committed to her by God of teaching, ruling, and guiding to eternal bliss those who belong to the kingdom of Christ, she cannot be subject to any external power. The State is bound to extend similar freedom to the orders and communities of religious of either sex, who give most valuable help to the Bishops of the Church by laboring for the extension and the establishment of the kingdom of Christ. By their sacred vows they fight against the threefold concupiscence of the world; by making profession of a more perfect life they render the holiness which her divine Founder willed should be a mark and characteristic of his Church more striking and more conspicuous in the eyes of all.. . .
Nations will be reminded by the annual celebration of this feast that not only private individuals but also rulers and princes are bound to give public honor and obedience to Christ. It will call to their minds the thought of the last judgment, wherein Christ, who has been cast out of public life, despised, neglected and ignored, will most severely avenge these insults; for his kingly dignity demands that the State should take account of the commandments of God and of Christian principles, both in making laws and in administering justice, and also in providing for the young a sound moral education.
The faithful, moreover, by meditating upon these truths, will gain much strength and courage, enabling them to form their lives after the true Christian ideal. If to Christ our Lord is given all power in heaven and on earth; if all men, purchased by his precious blood, are by a new right subjected to his dominion; if this power embraces all men, it must be clear that not one of our faculties is exempt from his empire. He must reign in our minds, which should assent with perfect submission and firm belief to revealed truths and to the doctrines of Christ. He must reign in our wills, which should obey the laws and precepts of God. He must reign in our hearts, which should spurn natural desires and love God above all things, and cleave to him alone. He must reign in our bodies and in our members, which should serve as instruments for the interior sanctification of our souls, or to use the words of the Apostle Paul, as instruments of justice unto God. If all these truths are presented to the faithful for their consideration, they will prove a powerful incentive to perfection. It is Our fervent desire, Venerable Brethren, that those who are without the fold may seek after and accept the sweet yoke of Christ, and that we, who by the mercy of God are of the household of the faith, may bear that yoke, not as a burden but with joy, with love, with devotion; that having lived our lives in accordance with the laws of God's kingdom, we may receive full measure of good fruit, and counted by Christ good and faithful servants, we may be rendered partakers of eternal bliss and glory with him in his heavenly kingdom.
Was Pope Pius XI correct? Will Christ the King "most severely avenge" the insults of being cast out of public life? Only a fool--and there plenty of them in the counterfeit church of conciliarism, would dare to say that the answer is in the negative.
We begin today, the Feast of Saint Peter's Chains and the Commemoration of the Holy Machabees, the month of the Immaculate Heart of Mary. How fitting it is that we begin the month of the Immaculate Heart of Mary, August, on the First Friday of the month, pledging ourselves ever more to take shelter in the Most Sacred Heart of Jesus that was formed out of that same Immaculate Heart of Mary when He was but a preborn Child in her own Virginal and Immaculate Womb. These twin, matchless Hearts of Love beat as one on earth. They beat as one in Heaven.
It is the very Mercy of the Most Sacred Heart of Jesus that we have been given a last remedy to appease His wrath and to effect the reformation of lives and the conversion of men and nations. That last remedy is not Barack Hussein Obama or John McCain. That last remedy is the Immaculate Heart of Mary. We must fulfill, therefore, Our Lady's Fatima Message in our own lives as we give unto her Divine Son's Most Sacred Heart all of the sufferings of the present moment through this last remedy, her own Sorrowful and Immaculate Heart, praying as many Rosaries each day as our states-in-life permit. Oh, what a privilege it is to live at this time as we go to the Most Sacred Herat of the Divine Redeemer through the Immaculate Heart of Mary, trusting not in any naturalistic illusions or tricks, no matter which illusionist or trickster pretends to be speaking in the Name of the Catholic Church.
Yes, it is a privilege to live in a time in which we will be calumniated for cleaving fast to shepherds in te Catholic catacombs who make no concessions to conciliarism or to the nonexistent legitimacy of its false shepherds. This is the very time that God has known and has willed from all eternity for us to live and to work out our salvation in fear and trembling. We must consider it our privilege as the consecrated slaves of Our Blessed Lord and Saviour Jesus Christ through the Sorrowful and Immaculate Heart of Mary to suffer-and to suffer much (!)--for our sins and for those of the whole world as we, despite our unworthiness, are permitted to plant a few seeds for the day in which all hearts, united to the Most Sacred Heart of Jesus through the Sorrowful and Immaculate Heart of Mary, will exclaim without reservation or qualification:
Viva Cristo Rey! Vivat Christus Rex!
Our Lady of Guadalupe, 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.
The Holy Machabees, pray for us.
See also: A Litany of Saints