Antichrist's One World Governance Is Here

by Thomas A. Droleskey

There was once a time when States were governed by the philosophy of the Gospel. Then it was that the power and divine virtue of Christian wisdom had diffused itself throughout the laws, institutions, and morals of the people, permeating all ranks and relations of civil society. Then, too, the religion instituted by Jesus Christ, established firmly in befitting dignity, flourished everywhere, by the favor of princes and the legitimate protection of magistrates; and Church and State were happily united in concord and friendly interchange of good offices. The State, constituted in this wise, bore fruits important beyond all expectation, whose remembrance is still, and always will be, in renown, witnessed to as they are by countless proofs which can never be blotted out or ever obscured by any craft of any enemies. Christian Europe has subdued barbarous nations, and changed them from a savage to a civilized condition, from superstition to true worship. It victoriously rolled back the tide of Mohammedan conquest; retained the headship of civilization; stood forth in the front rank as the leader and teacher of all, in every branch of national culture; bestowed on the world the gift of true and many-sided liberty; and most wisely founded very numerous institutions for the solace of human suffering. And if we inquire how it was able to bring about so altered a condition of things, the answer is -- beyond all question, in large measure, through religion, under whose auspices so many great undertakings were set on foot, through whose aid they were brought to completion.

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A similar state of things would certainly have continued had the agreement of the two powers been lasting. More important results even might have been justly looked for, had obedience waited upon the authority, teaching, and counsels of the Church, and had this submission been specially marked by greater and more unswerving loyalty. For that should be regarded in the light of an ever-changeless law which Ivo of Chartres wrote to Pope Paschal II: "When kingdom and priesthood are at one, in complete accord, the world is well ruled, and the Church flourishes, and brings forth abundant fruit. But when they are at variance, not only smaller interests prosper not, but even things of greatest moment fall into deplorable decay."

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But that harmful and deplorable passion for innovation which was aroused in the sixteenth century threw first of all into confusion the Christian religion, and next, by natural sequence, invaded the precincts of philosophy, whence it spread amongst all classes of society. From this source, as from a fountain-head, burst forth all those later tenets of unbridled license which, in the midst of the terrible upheavals of the last century, were wildly conceived and boldly proclaimed as the principles and foundation of that new conception of law which was not merely previously unknown, but was at variance on many points with not only the Christian, but even the natural law. (Pope Leo the Great, Immortale Dei, November 1, 1885.)

 

The rise of the monster civil state of Modernity was, as readers of this site know very well by now, made inevitable as soon as the princes of various German states decided to support Martin Luther's revolution against the Divine Plan that Christ the King instituted to effect man's return to Him through His Catholic Church, outside of which there is no salvation and without which there can be no true social order. These princes cared nothing for Luther's theology. They simply wanted to be "liberated" from having to govern according to the binding precepts of the Divine Positive Law and the Natural Law as they have been entrusted by Christ the King to His true Church for their eternal safekeeping and eternal safekeeping. In other words, the German princes who supported Luther after he had posted his ninety-five theses on the door of Castle Church in Wittenberg, Germany, five hundred ninety-four years ago today, that is, on October 31, 1517, wanted to govern according the manner of Niccolo Machiavelli's amorality (the ends justify the means), not according the Mind of Christ the King as He has discharged It in His Catholic Church.

Despotism was the immediate result of Luther's desire to overthrow the Social Reign of Christ the King that required civil rulers to pursue the common temporal good in light of man's Last End and as they recognized that the Catholic Church had the authority From the King of Kings Himself to interpose herself with them if they proposed to do things or had in fact done things contrary to the good of souls after she had exhausted her Indirect Power of teaching, preaching and exhortation. Although there were abuses of monarchical authority during the period of Christendom in the Middle Ages, even the worst, most self-seeking civil potentates understood that Holy Mother Church possessed the authority to check their abuses of power, which is why some of the more pernicious ones among them made war directly upon her popes and bishops. The true "checking and balancing" power of the Catholic Church was removed by the Protestant Revolution, resulting in the rise of absolute despots such as King Henry VIII in England, who presaged the rise of the monster civil state of Modernity.

As has been noted on this site many times, it is arguably the case that there would have been no reason for the American Revolution if England had remained Catholic as the colonies settled by Englishmen would have been expressions of the Social Reign of Christ the King. A just English king would not have permitted the sorts of abuses that caused the American colonists to rebel, although it should be noted that the total of the various taxes, duties, imposts and other revenue-raising measures imposed by the English upon them after 1763, following the conclusion of the Seven Years' War in Europe and its American cousin, the French and Indian Wars, added up to but a mere seven percent of annual per capita income. We are, just perhaps, mind you, paying a bit more than that today, I do believe.

No human effort to retard the growth of the civil state is possible once the sure foundations of the Social Reign of Christ the King are removed as men come to believe in one lie of naturalism after another as they became convinced that they could do "whatever they set their minds to doing" in order to make a "better world," which is of the essence of the belief of the human self-redemption of semi-Pelagianism (the belief that individuals can "stir up graces within themselves" without any intervention on the part of God). Such beliefs, no matter how well intentioned, must result over the course of time in the triumph of the power of the civil state and the death of the myth that is "democracy" as defined the sons and daughters of the so-called "enlightenment."

No number of farcical exercises called elections, which feature a variety of midget naturalists running around promising all manner of utopian schemes to "solve" this problem or that problem or every problem (including dental plaque and ear wax), can stop the inevitable rise of the monster state, which must be swallowed up in its own turn by the ultimate triumph of Judeo-Masonry, namely, One World Governance, wherein the elected officials of nation-states become mere instruments to carry out the budgetary decisions made by unelected caesars and caesarettes in order to protect the banking and financial establishment's control over individual lives. Individual citizens in such a perverse scheme become the slaves of these institutions of global governance, being reduced to a cruel slavery by means of usury and other unjust practices that humans never faced in the era of Christendom. Remember, the serfs in the feudal system were permitted to keep a certain amount of what they grew for their lords and vassals. The civil state today has such complete control of individual lives today that those who farm the land to feed their families find themselves being highly regulated by the civil state, whose minions are eager to do the bidding of Big Agribusinsses and the various genetic companies that have altered seeds so as to experiment on crops and thus on us all.

Consider the plight of Europe now that the Greek "fiscal crisis," caused by cradle-to-grave entitlement socialism and contraception and abortion and materialism, has been "solved' by means of the creation of a "super agency" that has the power to dictate budgetary decisions to those in the "Euro Zone." And those who control the budget, ipso facto, control policy-making decisions:

Democracy went down in a blaze of glory last week. Both the German Bundestag and our own House of Commons put up one hell of a fight against the dying of the light. Maybe history will record that fact in an elegy on the demise of the great 18th-century experiment in government by the people: they were eloquent to the end. Because at the end, eloquence was all they had.

 

Trying to hold back the resurgence of oligarchy – the final dismantling of democratic responsibility in the governing of Europe – has been looking pretty hopeless for a long time. That eruption of excellent rhetoric and faultless argument which sprang to the defence of the rights of the governed (and in Germany’s case, of constitutional legality) made the loss seem all the more tragic, but no less inevitable.

So this is where we are. The agreed EU “stability union” triumphantly paraded before the media in Brussels will have the power to approve or disapprove budgets of countries in the eurozone – that is, to vet and police them – before they are submitted to the elected parliaments of those countries. In other words, parliaments which are directly mandated by, and answerable to, their own populations will not control the most essential functions of government: decisions on taxation and spending. Even without the ultimate institutions of economic and political union, which still elude the EU, actual power over fiscal policy will be taken from the hands of national leaders. And if, as a voter, you cannot influence your prospective government’s tax and spending policies, what exactly are you voting for?

Britain being outside the eurozone, we will not have to present our fiscal arrangements for authorisation before submitting them to the scrutiny of our legislators (and their constituents). But since our own economic recovery relies so heavily on the stability of the euro, we find ourselves (or at least, George Osborne has found himself) enthusiastically supporting this rape of democratic principle in countries which regard their freedom and self-determination as precious in much the same way, remarkably enough, that free-born Englishmen do.

 

And among those hapless, soon-to-be-disenfranchised peoples, hatreds have been awakened that the EU was, ironically, designed to bury. The Greeks hugely resent what they consider to be the implicitly racist contempt of the Germans: the political opposition in Athens on both Left and Right rejects the idea of being “bailed out” of a crisis (with all the compliance that entails) that they believe to have been caused by the artificial constraints of euro membership rather than by national character flaws. Even their moderate spokesmen are beginning to characterise Germany’s economic impositions as a revival of its wartime attempt at conquest.

Through Greece’s historical perspective, it is not difficult to read German intentions as world domination by other means. Instead of burying the old enmities and blood feuds, the enforced conditions of the EU have reinvigorated them. When dissatisfied national populations become convinced that their democratic institutions are useless or irrelevant, they will take to the streets. How long before the resentments and the powerlessness ignite and Greece, in its desperation, turns once again to the colonels? Will we see tanks on the streets of Athens at the same time as growing neo-fascist movements in Germany and Italy? And does our own government really believe that we will be safe from the consequences of democratic decline in Europe, just because we are not in the eurozone?

When Angela Merkel warned last week about the possible end of the blessedly long post-war peace in Europe, she meant that the failure of the euro (and thus of the EU project) would precipitate economic chaos and possibly lead to war. But she and her colleagues seem oblivious to the resurgence of hostility that is being brought about by every move closer to “successful” European integration.

Indeed, it is often quite eerie how the statements and mannerisms of EU officials, seemingly so dedicated to being the precise opposite of earlier, infamous generations, end up echoing (or parodying) the more memorable moments of the war-torn 20th century. When the president of the European Commission, José Manuel Barroso, proclaimed, “I am pleased to stand before you this morning and confirm that Europe is closer to resolving its financial and economic crisis. We are showing that we can unite in the most difficult of times”, I half expected him to wave a piece of paper in the air and proclaim economic stability in our time.

In reality, everybody’s historical experience stands in the way of the EU economic and political union steamroller. Germany cannot comply with demands that it plunge enthusiastically into a quantitative easing programme – even though that would be one way of supplying the needed bail-out funds for Greece (and Italy, and Spain, and whoever goes belly up next) – because its terrifying collective memory of Weimar inflation puts such an option beyond the pale. And Mrs Merkel, however enthusiastic she may be about curtailing the democratic accountability of her euro-partners, is fully aware of her own electoral vulnerability: there will be no funny money run off the German printing presses even if her economy is probably robust enough now to cope with the consequences

In an interview last week, George Soros said that this slow-motion train crash of the single currency reminds him of the fall of the Soviet Union. I assume that what he meant was that there was the same sense of inexorability – the inevitable collapse being forestalled by lots of last-ditch reforms and too little, too late measures that only nibbled at the edges of the real problem. The unthinkable remained unthought: this is a system that is inherently flawed, and therefore cannot be made to work in the terms in which it was envisaged.

Far from being an antidote to the ideological delusions of the past century, a trans-national superstate is the same sort of utopian, unnatural, ahistorical folly that earlier generations attempted to foist on the recalcitrant populations of Europe. Its doctrine of “co-operation” is simply coercion by another name. It relies on unswerving belief and enforced conformity, just like all the “year zero” political movements that ended in totalitarianism and terror in the past. The one hope is that the great mass of the people, unlike most of their political leaders, seem to understand all this quite clearly. It remains to be seen whether they will have to go out on the streets to make their case. (The Death of European Democracy.)

 

Antichrist's One World Governance is here. And Caesar Barackus Obamus Ignoramus is attempting to do his own end run around the Congress of the United States of America by issuing "executive directives" that seek to impose by mere executive fiat those things that he cannot get passed by elected officials. The Constitution is as much a plaything of those who hold power at any particular time as the interpretation of the Bible is in the hands of Protestants. Without the Catholic Church, of course, there is no sure, infallible guidance to men on matters of Faith and Morals. All must indeed fall apart in the souls of men and their nations as a result.

Who believes in the notion of "the same sort of utopian, unnatural, ahistorical folly" of global governance? Ah, who else? The man who is fresh off of his Assisi III travesty, the man who rejects the doctrine of the Social Kingship of Our Blessed Lord and Saviour Jesus Christ out of hand, Joseph Ratzinger/Benedict XVI:

In the face of the unrelenting growth of global interdependence, there is a strongly felt need, even in the midst of a global recession, for a reform of the United Nations Organization, and likewise of economic institutions and international finance, so that the concept of the family of nations can acquire real teeth. One also senses the urgent need to find innovative ways of implementing the principle of the responsibility to protect and of giving poorer nations an effective voice in shared decision-making. This seems necessary in order to arrive at a political, juridical and economic order which can increase and give direction to international cooperation for the development of all peoples in solidarity. To manage the global economy; to revive economies hit by the crisis; to avoid any deterioration of the present crisis and the greater imbalances that would result; to bring about integral and timely disarmament, food security and peace; to guarantee the protection of the environment and to regulate migration: for all this, there is urgent need of a true world political authority, as my predecessor Blessed John XXIII indicated some years ago. Such an authority would need to be regulated by law, to observe consistently the principles of subsidiarity and solidarity, to seek to establish the common good, and to make a commitment to securing authentic integral human development inspired by the values of charity in truth. Furthermore, such an authority would need to be universally recognized and to be vested with the effective power to ensure security for all, regard for justice, and respect for right. Obviously it would have to have the authority to ensure compliance with its decisions from all parties, and also with the coordinated measures adopted in various international forums. Without this, despite the great progress accomplished in various sectors, international law would risk being conditioned by the balance of power among the strongest nations. The integral development of peoples and international cooperation require the establishment of a greater degree of international ordering, marked by subsidiarity, for the management of globalization. They also require the construction of a social order that at last conforms to the moral order, to the interconnection between moral and social spheres, and to the link between politics and the economic and civil spheres, as envisaged by the Charter of the United Nations. (Caritas in veritate, June 29, 2009; see also Vatican document calls for global authority to regulate markets and Not Exactly Black And White.)

 

The lords of Modernity and the lords of Modernism are as one in denying the Sovereignty of Christ the King, which is the only means to protect the sovereignty of individual nations. The Prophet Isaias has told us so himself:

[12] For the nation and the kingdom that will not serve thee, shall perish: and the Gentiles shall be wasted with desolation. (Isaias 60: 12; my thanks to our good friend Mr. Jerry Meng for reminding me of this verse.)

 

 

Yes, nations must perish when they do not recognize and submit in a spirit of docility to the Social Reign of Christ the King.

Pope Saint Pius X, writing in Singulari Quadam, September 24, 1912, explained that Catholics have an obligation to scrutinize everything in public life according to the teaching of Holy Mother Church. Although His Holiness was writing at the time specifically about labor organizations, his exhortation, as he made clear in his encyclical letter, applies to the entirety of the social order:

 

Accordingly, We first of all declare that all Catholics have a sacred and inviolable duty, both in private and public life, to obey and firmly adhere to and fearlessly profess the principles of Christian truth enunciated by the teaching office of the Catholic Church. In particular We mean those principles which Our Predecessor has most wisely laid down in the encyclical letter "Rerum Novarum." We know that the Bishops of Prussia followed these most faithfully in their deliberations at the Fulda Congress of 1900. You yourselves have summarized the fundamental ideas of these principles in your communications regarding this question.

These are fundamental principles: No matter what the Christian does, even in the realm of temporal goods, he cannot ignore the supernatural good. Rather, according to the dictates of Christian philosophy, he must order all things to the ultimate end, namely, the Highest Good. All his actions, insofar as they are morally either good or bad (that is to say, whether they agree or disagree with the natural and divine law), are subject to the judgment and judicial office of the Church. All who glory in the name of Christian, either individually or collectively, if they wish to remain true to their vocation, may not foster enmities and dissensions between the classes of civil society. On the contrary, they must promote mutual concord and charity. The social question and its associated controversies, such as the nature and duration of labor, the wages to be paid, and workingmen's strikes, are not simply economic in character. Therefore they cannot be numbered among those which can be settled apart from ecclesiastical authority. "The precise opposite is the truth. It is first of all moral and religious, and for that reason its solution is to be expected mainly from the moral law and the pronouncements of religion." (Pope Saint Pius X, Singulari Quadam, September 24, 1912.)

A limited civil government that respects the integrity of the Divine Positive Law and the Natural Law is only possible in the properly ordered Catholic state, where citizens would be possessed of the sensus Catholicus and would not look to "government" for the "solutions" to problems that have their remote cause in Original Sin and their proximate causes in our own Actual Sins. Individual issues that arise would be examined by Catholics in light of First and Last Things as they made honest efforts to apply the binding precepts of the Divine Positive Law and the Natural Law in the concrete circumstances in which they find themselves. Catholics can disagree about the application of principles. They are not free to disagree about the fact that the Faith governs all of our actions, both personal and social, at all times.

Pope Leo XIII made it abundantly clear in Sapientiae Christianae, January 10, 1890, that those who search for merely "natural' solutions to the problems of man search in vain:

The Church, it is certain, at no time and in no particular is deserted by God; hence, there is no reason why she should be alarmed at the wickedness of men; but in the case of nations falling away from Christian virtue there is not a like ground of assurance, "for sin maketh nations miserable." If every bygone age has experienced the force of this truth, wherefore should not our own? There are, in truth, very many signs which proclaim that just punishments are already menacing, and the condition of modern States tends to confirm this belief, since we perceive many of them in sad plight from intestine disorders, and not one entirely exempt. But, should those leagued together in wickedness hurry onward in the road they have boldly chosen, should they increase in influence and power in proportion as they make headway in their evil purposes and crafty schemes, there will be ground to fear lest the very foundations nature has laid for States to rest upon be utterly destroyed. Nor can such misgivings be removed by any mere human effort, especially as a vast number of men, having rejected the Christian faith, are on that account justly incurring the penalty of their pride, since blinded by their passions they search in vain for truth, laying hold on the false for the true, and thinking themselves wise when they call "evil good, and good evil," and "put darkness in the place of light, and light in the place of darkness." It is therefore necessary that God come to the rescue, and that, mindful of His mercy, He turn an eye of compassion on human society.  (Pope Leo XIII, Sapientiae Christianae, January 10, 1890.)

 

We do not organize nations around the false principles of naturalism. We do not restore "order" in nations by the false principles of naturalism. Catholicism is the one and only foundation of personal and social order. All Falls Apart Absent Christ the King.

To wit, a Catholic possessed of the sensus Catholicus would have an understanding of the following basic truths, thereby eliminating most of the "issues" that are raised in the course of elections by naturalists who want to "solve" problems caused by the overthrow of Christendom:

1. The civil state has an obligation to recognize the true Church and to accord her the favor and the protection of the laws.
2. There are limits that have been revealed positively by God and that exist in the nature of things (the Divine Positive Law and the Natural Law) that bind the consciences of all men in all circumstances in all places at all times.
3. No one, whether acting individually or collectively with others in the institutions of civil governance, may defy the laws of God as they have been entrusted to the infallible teaching authority of the Catholic Church.
4. The Catholic Church possesses the Divine right to interpose herself with the civil authorities as last resort when the good of souls demands her motherly intervention following the exhausting of her Indirect Power of teaching, preaching and exhortation.
5. Each man on the the face of the earth has a solemn obligation to submit himself to the teaching authority of the Catholic Church on all that pertains to the good of souls, accepting humbly and in a spirit of docility the Deposit of Faith that Our Blessed Lord and Saviour Jesus Christ has revealed to us exclusively through the Catholic Church.
6. Social order depends upon order within the state of the individual souls of men.
7. Order within the individual souls of men depend upon their having belief in, access to and cooperation with Sanctifying Grace thus being equipped to see the world clearly through the eyes of the true Faith and to act according to the Mind of the Divine Redeemer, Our Blessed Lord and Saviour Jesus Christ as He has discharged It exclusively in the Catholic Church.
8. All of the problems of the world, bar none, are caused by Original Sin and the Actual Sins of men.
9. The only way to "reform" societies is for men to reform their souls in cooperation with Sanctifying Grace.
10. The family is the basic unit of society and as such its members (father, mother, children) have an obligation to perform the Spiritual and Corporal Works of Mercy for each other and to provide, as far as is humanly possible, for the spiritual and temporal care of close relatives (grandparents, uncles, aunts, nieces, nephews, cousins) when they are unable to do so.
11. The virtues are to be cultivated within the family unit as worldliness is eschewed and as parents and children live here on this earth in light of their Last End, the possession of the Beatific Vision of Father, Son and Holy Ghost in Heaven for all eternity.
12. Each home should be enthroned to the Most Sacred Heart of Jesus and the Immaculate Heart of Mary as each member within it is totally consecrated to Our Blessed Lord and Saviour Jesus Christ through that same Sorrowful and Immaculate Heart of Mary.
13. As far as is humanly possible in this era of apostasy and betrayal when the availability of true offerings of the Holy Sacrifice of the Mass have been limited to a relative handful of locations, families must endeavor to assist at Holy Mass on a daily basis and to spend time as a family, at least on a weekly basis, before Our Blessed Lord and Saviour Jesus Christ's Real Presence in the Most Blessed Sacrament. This is an antidote to worldliness and to naturalism.
14. Each family must pray at least one set of mysteries of Our Lady's Most Holy Rosary every day.
15. Each family must read about the lives of the saints, preferably in conjunction with the Mass of the day.
16. Each family must be content to live in accord with the Virtue of Modesty, dressing and speaking as befits redeemed creatures, careful to avoid any degree of participation in cultural fashions or activities contrary to the good of our souls or those of others.
17. Parents must welcome as many children as God sees fit to send them, refusing to do anything to prevent the conception of children or to conceive children by artificial means if God has seen fit not to bestow upon them any (or with a particular number of) children.
18. Husbands and wives must understand that a Sacramentally valid, ratified and consummated marriage is indissoluble, and that there is no problem within the family that is the equal of what one of our least Venial Sins caused Our Blessed Lord and Saviour Jesus Christ to suffer during His Passion and Death and that caused those Seven Swords of Sorrow to be thrust through and through the Sorrowful and Immaculate Heart of His Most Blessed Mother.
19. Similarly, children must be taught there there is no cross (rejection by friends, a failing grade in a class, ridicule, ostracism, sickness, the death of a parent or other close relative, financial setbacks) that is the equal of what our sins caused Our Lord to suffer as He redeemed us, understanding as well that each cross we are asked to bear has been fashioned for us by the very hand of God Himself for all eternity for His greater honor and glory and for our sanctification and salvation.
20. Families, in conjunction with Our Lady's Fatima Message, must seek to make reparation for their own sins and those of the whole world, seeking to live in joy as they embrace voluntarily more and more penances to help convert sinners in this life and to come to the aid of the Poor, Suffering Souls in Purgatory.
21. It is essential for families to get themselves to the Sacred Tribunal of Penance on a weekly basis.
22. Families must not immerse themselves in the consumer mentality that is abroad in our land, being content with a sufficiency of the means of this world and making certain to give back unto God the first fruits of whatever material benefits He has bestowed upon them.
23. Parents must understand that they are the principal educators of their children, cooperating with their legitimate pastors and legitimate, truly Catholic schools to help them to be educated in all things, sacred and profane, in light of the Holy Faith.
24. Those in the civil government must understand that their first obligation is to foster those conditions within their jurisdictions that will be conducive for the sanctification and salvation of the souls of their fellow citizens, seeking to root out those things that are grievously sinful and thus pose a grave, if not fatal, threat to souls and to the commonwealth.
25. The civil government must pursue the common temporal good in light of man's Last End, doing nothing to interfere with the sanctification and salvation of its citizens.

 

This is the last day of the month of October in the year of Our Lord 2011. Every day of every month is a good day to pray our Rosaries, as many of them as our states-in-life permit, wouldn't you agree? Our Lady's Fatima Message revolves around the Rosary and offering everything to God through her Sorrowful and Immaculate Heart. That is the path to social restoration, nothing else.

We need a King, we need THE King, Christ the King, to lead us out of the darkness of the forests of naturalism so that we will be able to see the world clearly through the eyes of the true Faith and will not be in histrionics every four or eight years as this or that "worst ever" boogeyman and his "hold your nose" opponent view for power in our Judeo-Masonic system of falsehoods that continues to degenerate right before our very eyes. There is no other solution. None.

Pope Leo XIII, writing in Annum Sacram, May 25, 1899, explained that Our King is indeed King of all men and nations even if they do not understand or accept his His Kinship over them:

This world-wide and solemn testimony of allegiance and piety is especially appropriate to Jesus Christ, who is the Head and Supreme Lord of the race. His empire extends not only over Catholic nations and those who, having been duly washed in the waters of holy baptism, belong of right to the Church, although erroneous opinions keep them astray, or dissent from her teaching cuts them off from her care; it comprises also all those who are deprived of the Christian faith, so that the whole human race is most truly under the power of Jesus Christ. For He who is the Only-begotten Son of God the Father, having the same substance with Him and being the brightness of His glory and the figure of His substance (Hebrews i., 3) necessarily has everything in common with the Father, and therefore sovereign power over all things. This is why the Son of God thus speaks of Himself through the Prophet: "But I am appointed king by him over Sion, his holy mountain. . . The Lord said to me, Thou art my son, this day have I begotten thee. Ask of me and I will give thee the Gentiles for thy inheritance and the utmost parts of the earth for thy possession" (Psalm, ii.). By these words He declares that He has power from God over the whole Church, which is signified by Mount Sion, and also over the rest of the world to its uttermost ends. On what foundation this sovereign power rests is made sufficiently plain by the words, "Thou art My Son." For by the very fact that He is the Son of the King of all, He is also the heir of all His Father's power: hence the words - "I will give thee the Gentiles for thy inheritance," which are similar to those used by Paul the Apostle, "whom he hath appointed heir of all things" (Hebrews i., 2).

But we should now give most special consideration to the declarations made by Jesus Christ, not through the Apostles or the Prophets but by His own words. To the Roman Governor who asked Him, "Art thou a king then?" He answered unhesitatingly, "Thou sayest that I am a king" John xviii. 37).And the greatness of this power and the boundlessness of His kingdom is still more clearly declared in these words to the Apostles: "All power is given to me in heaven and on earth" (Matthew xxviii., 18). If then all power has been given to Christ it follows of necessity that His empire must be supreme, absolute and independent of the will of any other, so that none is either equal or like unto it: and since it has been given in heaven and on earth it ought to have heaven and earth obedient to it. And verily he has acted on this extraordinary and peculiar right when He commanded His Apostles to preach His doctrine over the earth, to gather all men together into the one body of the Church by the baptism of salvation, and to bind them by laws, which no one could reject without risking his eternal salvation.

But this is not all. Christ reigns not only by natural right as the Son of God, but also by a right that He has acquired. For He it was who snatched us "from the power of darkness" (Colossians i., 13), and "gave Himself for the redemption of all" (I Timothy ii., 6). Therefore not only Catholics, and those who have duly received Christian baptism, but also all men, individually and collectively, have become to Him "a purchased people" (I Peter ii., 9). St. Augustine's words are therefore to the point when he says: "You ask what price He paid? See what He gave and you will understand how much He paid. The price was the blood of Christ. What could cost so much but the whole world, and all its people? The great price He paid was paid for all" (T. 120 on St. John).

How it comes about that infidels themselves are subject to the power and dominion of Jesus Christ is clearly shown by St. Thomas, who gives us the reason and its explanation. For having put the question whether His judicial power extends to all men, and having stated that judicial authority flows naturally from royal authority, he concludes decisively as follows: "All things are subject to Christ as far as His power is concerned, although they are not all subject to Him in the exercise of that power" (3a., p., q. 59, a. 4). This sovereign power of Christ over men is exercised by truth, justice, and above all, by charity.

To this twofold ground of His power and domination He graciously allows us, if we think fit, to add voluntary consecration. Jesus Christ, our God and our Redeemer, is rich in the fullest and perfect possession of all things: we, on the other hand, are so poor and needy that we have nothing of our own to offer Him as a gift. But yet, in His infinite goodness and love, He in no way objects to our giving and consecrating to Him what is already His, as if it were really our own; nay, far from refusing such an offering, He positively desires it and asks for it: "My son, give me thy heart." We are, therefore, able to be pleasing to Him by the good will and the affection of our soul. For by consecrating ourselves to Him we not only declare our open and free acknowledgment and acceptance of His authority over us, but we also testify that if what we offer as a gift were really our own, we would still offer it with our whole heart. We also beg of Him that He would vouchsafe to receive it from us, though clearly His own. Such is the efficacy of the act of which We speak, such is the meaning underlying Our words.

And since there is in the Sacred Heart a symbol and a sensible image of the infinite love of Jesus Christ which moves us to love one another, therefore is it fit and proper that we should consecrate ourselves to His most Sacred Heart - an act which is nothing else than an offering and a binding of oneself to Jesus Christ, seeing that whatever honor, veneration and love is given to this divine Heart is really and truly given to Christ Himself. (Pope Leo XIII, Annum Sacrum, May 25, 1899.)

 

Pope Pius XI, writing in Quas Primas, December 11, 1925, put the matter this way:

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. (Pope Pius XI, Quas Primas, December 11, 1925.)

 

Christ the King must reign in our minds, not naturalism of the "left" or naturalism of the "right."

These words of Pope Leo XIII, contained in Sapientiae Christianae and quoted above, should give us cause before we continue to rush into the insanity of listening the naturalist babblers babble on and on about "issues" that they do not understand clearly or fully because they believe in one naturalist falsehood after another:

Nor can such misgivings be removed by any mere human effort, especially as a vast number of men, having rejected the Christian faith, are on that account justly incurring the penalty of their pride, since blinded by their passions they search in vain for truth, laying hold on the false for the true, and thinking themselves wise when they call "evil good, and good evil," and "put darkness in the place of light, and light in the place of darkness." It is therefore necessary that God come to the rescue, and that, mindful of His mercy, He turn an eye of compassion on human society.  (Pope Leo XIII, Sapientiae Christianae, January 10, 1890.)

 

With full confidence in Our Lady's Immaculate Heart, may we rise above the histrionics, the silliness, the emotionalism and the naturalism to pray and to work for the restoration of the Catholic City as the fruit of the triumph of that same Immaculate Heart.  We may not see the results with our own earthly eyes. Please God and by the intercession of Our Lady that we die in states of Sanctifying Grace, may it be our privilege to see the results from eternity, where those who have won the only election that matters, God's favor for all eternity, will praise and glorify Christ the King forever in Heaven.

Viva Cristo Rey! Vivat Christus Rex!

Isn't it time to pray a Rosary now?

Our Lady of the Rosary, pray for us!

 

Saint Joseph, Patron of Departing Souls, 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.

See also: A Litany of Saints