No One Speaks for Christ the King and Mary Our Immaculate Queen
by
Thomas A. Droleskey
Let's go down the list:
Hillary Rodham Clinton.
Bill Richardson.
Joseph Biden.
Barak Obama.
John Edwards.
Mike Gravel.
Christopher Dodd.
Dennis Kucinich.
Rudolph William Giuliani.
John McCain.
Mitt Romney
Duncan Hunter.
Sam Brownback.
Tom Tancredo.
Ron Paul.
Which one of these aspirants (and possible aspirants such as Albert Arnold Gore, Jr.) for their respective political party's 2008 presidential nomination stands for Christ the King? Once again, let's go down the list, one by one.
Hillary Rodham Clinton? All right, stop laughing.
Bill Richardson? Who is he, do I hear you say? He's the Governor of New Mexico and former United States Ambassador to the United Nations in the administration of former President William Jefferson Blyth Clinton. All right, stop laughing (again).
Joseph Biden? One of the three Roman Catholics in the Democratic field. The longtime Senator from Delaware, first elected in 1972, takes any number of stands about abortion, stressing his support for Roe v. Wade, despite his "personal opposition," you understand, and helped to lead the opposition to the judicial nominations of Robert Bork and Clarence Thomas and Samuel Alito, principally on the grounds that each was perceived to be opposed, although for varying reasons, Roe v. Wade. Hardly the stuff of Christ the King here. Interestingly, though, Biden, with whom I once sparred when he visited the then-named Allentown College of Saint Francis de Sales in the Spring of 1980, does not mention anything about abortion on his campaign website. He's always had it both ways since he switched his position after Roe v. Wade, being enabled all the while by the conciliar bishops. Yes, you can start laughing now.
Barak Obama?Yes, continue laughing. Obama is pro-abortion and funds Planned Parenthood to the hilt.He mentions neither of these facts on his website. Keep laughing.
John Edwards? This slimy reprobate is completely pro-abortion. Move on and continue laughing.
Mike Gravel? Who's he? A former United States Senator from Alaska from 1969 to 1981. A firm opponent of the Iraq War, Gravel lists no current stand on abortion. He was a supporter of Roe v. Wade when a member of the United States Senate. He is a baptized Catholic who has fallen away from the Faith. Move along now, folks.
Christopher Dodd? Have a really good belly laugh on this one. Dodd is a pro-abortion Catholic. Father George Parker, a priest of the Diocese of Norwich, Connecticut, went into early retirement in 1997 after his conciliar bishop, Daniel Hart, told him that he would not be considered as the permanent pastor of Saint Joseph's Church in North Grovenorsdale, Connecticut. Father Parker's crime? He returned pro-abortion Senator Christopher Dodd's $5,000 contribution to St. Joseph's School. Hart apologized to Dodd, believe it or not. And do you remember how Christopher Dodd helped to thwart any effective Congressional investigation into the Chinagate matter, in which he was deeply involved as Chairman of the Democrat National Committee. No one has called Dodd to account for how he helped the Clinton administration to permit the transfer of sensitive missile technology as a reward to Bernard Schwartz, the chief executive of the Loral Corporation and the single largest contributor to the Democrat Party in the 1996 election cycle. The conciliar bishops do not hold him to account for his support of baby-killing under cover of law. The media will not mention Chinagate. Dodd might also wind up sharing the same fate as the late Mayor of the City of New York, John Vliet Lindsay, who finished behind "No Preference" in the 1972 Florida Democrat Party presidential primary. Laugh heartily now, will you?
Dennis Kucinich? The third Catholic in the Democrat presidential field. Another firm opponent of the Bush administration's madness in Iraq, Kucinich started to change his position on abortion in 2003 from partly pro-abortion to completely pro-abortion. Just another traitor to the Faith.
Rudolph William Giuliani? See, Clinton, Hillary Rodham, above. Are you serious? Giuliani took blood money from Liberal Party of the State of New York Chairman Raymond Harding in 1989 to secure its nomination in his first race against then City Clerk of the City of New York David N. Dinkins. The price of the blood money? Announcing his support for abortion under cover of law. Marching in the parade of practicing perverts every year? Are you serious?
John McCain? No advocate of Christ the King here. He has listed the "sanctity of life" second on his issues list, without noting, of course, that he supports baby-killing in the "hard" cases. This means that he is not pro-life, simply less pro-abortion than Giuliani, which will be "good enough" for many "pragmatists" in the "conservative" wing of the Republican Party. A reliable shill for Israel, McCain says "we must not fail in Iraq." Fail to do what? Build a "democracy" like ours, one which he believes should limit the ability of advocacy groups to participate in the electoral process? See, for example, the McCain-Feingold campaign finance reform legislation. No, shake your head and move on along.
Mitt Romney? I don't think so. A Mormon--and one who has flip-flopped on abortion and perversion--as an advocate of Christ the King? Any other bright ideas out there?
Duncan Hunter? One of the few members of the United States House of Representatives who is completely pro-life, Hunter is also, sadly, a supporter of the Iraq War and a shill for the Zionist State of Israel. No advocate of Christ the King here.
Sam Brownback? A convert to the conciliar church, Brownback attends both the Protestant and Judeo-Masonic Novus Ordo Missae and a Protestant service (yes, I know; same thing) each Sunday. Nothing like the conciliar spirit of ecumenical dialogue, huh? He is not pro-life. He supports baby-killing under cover of law in the "hard" cases. Yet he remains a darling about many conservative conciliar Catholics. As a conciliar convert and a practicing Protestant at the same time (talk about syncretism), Brownback is clueless about the Social Reign of Christ the King. A sad testament to the wreckage of the Faith wrought by conciliarism and all of its component parts, including Americanism.
Ron Paul? Dr. Paul, a physician and a member of the United States House of Representatives and a former Libertarian Party candidate for President of the United States of America, is certainly a principled man. Unfortunately, his principles are shaped by the aftermath of the Protestant Revolt and rise of the religiously indifferentist civil state. A firm opponent of the Iraq War, one of only seven Republicans to vote against our unjust and immoral invasion of that country four years ago, Dr. Paul is in need of our prayers. We cannot give him our votes. His views on matters of civil legislation are much too libertarian, even going so far as to believe that hallucinogenic drugs should be "legalized." If ever there was a person who is capable of grasping the concept of the Social Reign of Christ the King of embracing it if he became convinced of its truth and converted to the fullness of the authentic Catholic Faith, it is Dr. Ron Paul. Someone needs to help Dr. Paul to see the world clearly through the eyes of the true Faith and to see that a civil state based on Catholic truths is no threat to a liberty that is exercised in light of the pursuit of man's Last End.
Tom Tancredo? Although completely pro-life, Representative Tancredo, who is from Colorado, is a supporter of the madness in Iraq, demonstrating that he does not understand that it is only Catholicism and not "democracy" that provides the foundation for order in the souls of individual human beings and thus for order in societies themselves.
Who to support then? No one! That's who? No one! Don't be rats in a maze. As the former Governor of Iowa, Tom Vilsack, another Catholic pro-abort in public life who remains in perfectly good canonical standing with the counterfeit church of conciliarism, noted when he dropped out of the Democrat Party presidential sweepstakes yesterday, February 23, 2007, it is impossible to wage a serious candidacy for the presidency without the sort of money that can be raised by a handful of well-known people in any election cycle. The plain-fact-of-the matter is that the Democrat Party race is between thes scheming, hard-driving Hillary Clinton and the "fresh-faced" Barak Obama and possibly the vapid, well-financed John Edwards (a "Draft Al Gore" movement is not out of the realm of possibility if Clinton and Obama appear vulnerable as the process continues this year, 2007). The Republican Party race is between Rudolph Giuliani and John McCain. Although candidates such as Kucinich, who is running on a firm anti-Iraq War stance, and Tancredo and Hunter and Paul will have a few interesting things to say on the purely naturalistic level during the course of the campaign, few voters will be listening to them. Only the committed of the committed pay any real, sustained attention to the "horse race" this early in the election cycle. And anyone who thinks that there is any real, substantial difference amongst the quintet of Clinton-Obama-Edwards-Giuliani-McCain is not seeing the world clearly even through the eyes of pragmatic politics, to say nothing of the eyes of the true Faith.
Mind you, it is not my intention to "beat up" on the likes of Tom Tancredo and Duncan Hunter and Ron Paul. The counterfeit church of conciliarism has made its "opening to the world," content to reaffirm Catholics and non-Catholics alike in the belief of Modernity that men and their nations can know true order while being indifferent to the fact of Our Lord's Incarnation and Nativity and Redemptive Act and the founding of His true Church. It is thus the case that well-meaning people wind up fighting various evils on naturalistic grounds, not realizing that doing so placing them exactly where the devil wants them, doing anything but invoking the Holy Name of the Divine Redeemer, Our Blessed Lord and Saviour Jesus Christ, and the authority of His true Church as the means of retarding the sins of men and the social evils that stem therefrom. With civic leaders so misled about the purpose of civil governance and how to combat social evils, you see, it is relatively easy for the average citizen to become convinced that we must accept "the lesser of two evils," a canard that has made it possible for the dose of the supposedly "lesser evil" to grow exponentially with each passing election cycle.
Moreover, even though it is my noninfallible prudential judgment that we should not enable our Judeo-Masonic system of governance by giving it one moment's worth of credibility as possessing any ability to "resolve" social problems, the only purpose for someone to consider running for President of the United States of America is to articulate the truths of the Social Kinship of Our Blessed Lord and Saviour Jesus Christ. Nothing else matters (as in: Nothing Else Matters.) Everything else is but a sideshow promising "the people" "solutions" to "problems" that have their remote cause in Original Sin and their proximate cause in our own Actual Sins and the abandonment, especially by the counterfeit church of conciliarism, of the subordination of the civil state to the Deposit of Faith that Our Lord and Saviour Jesus Christ has entrusted exclusively to the Catholic Church in all that pertains to the good of souls. Contrary to the ethos of Judeo-Masonry, which is also the ethos of conciliarism itself, there is no secular, naturalistic, inter-denominational or non-denominational way to address or to ameliorate social problems.
Turning, therefore, once again to Pope Leo XIII's Sapientiae Christianae, January 10, 1890, it is important to remember that one of the chief duties of Christians as citizens is to be speak and to think and to act as Catholics at all times and in all places without any exception 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.
A few well-meaning people have asked me to consider articulating the truths of the Social Reign of Christ the King and Mary our Immaculate Queen in the presidential election cycle underway at present. Are they serious? I can't stop laughing now! No, I am afraid that I am too flawed and have too many liabilities to consider doing this even if I believed that there was some advantage that souls could derive from such a quixotic exercise. Other candidates and the secular media would find a "coalition of the willing" from the ranks of conciliarists to discredit the messenger and the message on the basis of personal flaws and on the basis of being a "schismatic" who has expelled himself from the Church. It would not be right to ask people to donate their hard-earned money to fund a campaign that would be sidetracked as soon as it was announced. Christ the King deserves a far better messenger in the realm of public discourse than me. No, my own days in electoral politics ended with my primary race for the United States Senate in 1998. My efforts since that time have been dedicated solely to the promotion of the Social Reign of Christ the King and of Mary our Immaculate Queen in my writings and in my lectures.
What we can do, however, is to measure those in public life against the singular standard of Catholic excellence in exemplifying the Social Kingship of Jesus Christ. Anyone who could endorse the following letter of Saint Louis IX, King of France, to his son, the future King Philip III, should have our unqualified support:
1. To his dear first-born son, Philip, greeting, and his father's love.
2. Dear son, since I desire with all my heart that you be well "instructed in all things, it is in my thought to give you some advice this writing. For I have heard you say, several times, that you remember my words better than those of any one else.
3. Therefore, dear son, the first thing I advise is that you fix your whole heart upon God, and love Him with all your strength, for without this no one can be saved or be of any worth.
4- You should, with all your strength, shun everything which you believe to be displeasing to Him. And you ought especially to be resolved not to commit mortal sin, no matter what may happen and should permit all your limbs to be hewn off, and suffer every manner of torment , rather than fall knowingly into mortal sin.
5. If our Lord send you any adversity, whether illness or other in good patience, and thank Him for it, thing, you should receive it in good patience and be thankful for it, for you ought to believe that He will cause everything to turn out for your good; and likewise you should think that you have well merited it, and more also, should He will it, because you have loved Him but little, and served Him but little, and have done many things contrary to His will.
6. If our Lord send you any prosperity, either health of body or other thing you ought to thank Him humbly for it, and you ought to be careful that you are not the worse for it, either through pride or anything else, for it is a very great sin to fight against our Lord with His gifts.
7. Dear son, I advise you that you accustom yourself to frequent confession, and that you choose always, as your confessors, men who are upright and sufficiently learned, and who can teach you what you should do and what you should avoid. You should so carry yourself that your confessors and other friends may dare confidently to reprove you and show you your faults.
8. Dear son, I advise you that you listen willingly and devoutly the services of Holy Church, and, when you are in church, avoid to frivolity and trifling, and do not look here and there; but pray to God with lips and heart alike, while entertaining sweet thoughts about Him, and especially at the mass, when the body and blood of our Lord Jesus Christ are consecrated, and for a little time before.
9. Dear son, have a tender pitiful heart for the poor, and for all those whom you believe to be in misery of heart or body, and, according to your ability, comfort and aid them with some alms.
10. Maintain the good customs of your realm, and put down the bad ones. Do not oppress your people and do not burden them with tolls or tailles, except under very great necessity.
11. If you have any unrest of heart, of such a nature that it may be told, tell it to your confessor, or to some upright man who can keep your secret; you will be able to carry more easily the thought of your heart.
12. See to it that those of your household are upright and loyal, and remember the Scripture, which says: "Elige viros timentes Deum in quibus sit justicia et qui oderint avariciam"; that is to say, "Love those who serve God and who render strict justice and hate covetousness"; and you will profit, and will govern your kingdom well.
13. Dear son, see to it that all your associates are upright, whether clerics or laymen, and have frequent good converse with them; and flee the society of the bad. And listen willingly to the word of God, both in open and in secret; and purchase freely prayers and pardons.
14. Love all good, and hate all evil, in whomsoever it may be.
15. Let no one be so bold as to say, in your presence, words which attract and lead to sin, and do not permit words of detraction to be spoken of another behind his back.
!6. Suffer it not that any ill be spoken of God or His saints in your presence, without taking prompt vengeance. But if the offender be a clerk or so great a person that you ought not to try him, report the matter to him who is entitled to judge it.
17. Dear son, give thanks to God often for all the good things He has done for you, so that you may be worthy to receive more, in such a manner that if it please the Lord that you come to the burden and honor of governing the kingdom, you may be worthy to receive the sacred unction wherewith the kings of France are consecrated.
18. Dear son, if you come to the throne, strive to have that which befits a king, that is to say, that in justice and rectitude you hold yourself steadfast and loyal toward your subjects and your vassals, without turning either to the right or to the left, but always straight, whatever may happen. And if a poor man have a quarrel with a rich man, sustain the poor rather than the rich, until the truth is made clear, and when you know the truth, do justice to them.
19. If any one have entered into a suit against you (for any injury or wrong which he may believe that you have done to him), be always for him and against yourself in the presence of your council, without showing that you think much of your case (until the truth be made known concerning it); for those of your council might be backward in speaking against you, and this you should not wish; and command your judges that you be not in any way upheld more than any others, for thus will your councillors judge more boldly according to right and truth.
20. If you have anything belonging to another, either of yourself or through your predecessors, if the matter is certain, give it up without delay, however great it may be, either in land or money or otherwise. If the matter is doubtful, have it inquired into by wise men, promptly and diligently. And if the affair is so obscure that you cannot know the truth, make such a settlement, by the counsel of s of upright men, that your soul, and the soul your predecessors, may be wholly freed from the affair. And even if you hear some one say that your predecessors made restitution, make diligent inquiry to learn if anything remains to be restored; and if you find that such is the case, cause it to be delivered over at once, for the liberation of your soul and the souls of your predecessors.
21. You should seek earnestly how your vassals and your subjects may live in peace and rectitude beneath your sway; likewise, the good towns and the good cities of your kingdom. And preserve them in the estate and the liberty in which your predecessors kept them, redress it, and if there be anything to amend, amend and preserve their favor and their love. For it is by the strength and the riches of your good cities and your good towns that the native and the foreigner, especially your peers and your barons, are deterred from doing ill to you. I will remember that Paris and the good towns of my kingdom aided me against the barons, when I was newly crowned.
22. Honor and love all the people of Holy Church, and be careful that no violence be done to them, and that their gifts and alms, which your predecessors have bestowed upon them, be not taken away or diminished. And I wish here to tell you what is related concerning King Philip, my ancestor, as one of his council, who said he heard it, told it to me. The king, one day, was with his privy council, and he was there who told me these words. And one of the king's councillors said to him how much wrong and loss he suffered from those of Holy Church, in that they took away his rights and lessened the jurisdiction of his court; and they marveled greatly how he endured it. And the good king answered: "I am quite certain that they do me much wrong, but when I consider the goodnesses and kindnesses which God has done me, I had rather that my rights should go, than have a contention or awaken a quarrel with Holy Church." And this I tell to you that you may not lightly believe anything against the people of Holy Church; so love them and honor them and watch over them that they may in peace do the service of our Lord.
23. Moreover, I advise you to love dearly the clergy, and, so far as you are able, do good to them in their necessities, and likewise love those by whom God is most honored and served, and by whom the Faith is preached and exalted.
24. Dear son, I advise that you love and reverence your father and your mother, willingly remember and keep their commandments, and be inclined to believe their good counsels.
25. Love your brothers, and always wish their well-being and their good advancement, and also be to them in the place of a father, to instruct them in all good. But be watchful lest, for the love which you bear to one, you turn aside from right doing, and do to the others that which is not meet.
26. Dear son, I advise you to bestow the benefices of Holy Church which you have to give, upon good persons, of good and clean life, and that you bestow them with the high counsel of upright men. And I am of the opinion that it is preferable to give them to those who hold nothing of Holy Church, rather than to others. For, if you inquire diligently, you will find enough of those who have nothing who will use wisely that entrusted to them.
27. Dear son, I advise you that you try with all your strength to avoid warring against any Christian man, unless he have done you too much ill. And if wrong be done you, try several ways to see if you can find how you can secure your rights, before you make war; and act thus in order to avoid the sins which are committed in warfare.
28. And if it fall out that it is needful that you should make war (either because some one of your vassals has failed to plead his case in your court, or because he has done wrong to some church or to some poor person, or to any other person whatsoever, and is unwilling to make amends out of regard for you, or for any other reasonable cause), whatever the reason for which it is necessary for you to make war, give diligent command that the poor folk who have done no wrong or crime be protected from damage to their vines, either through fire or otherwise, for it were more fitting that you should constrain the wrongdoer by taking his own property (either towns or castles, by force of siege), than that you should devastate the property of poor people. And be careful not to start the war before you have good counsel that the cause is most reasonable, and before you have summoned the offender to make amends, and have waited as long as you should. And if he ask mercy, you ought to pardon him, and accept his amende, so that God may be pleased with you.
29. Dear son, I advise you to appease wars and contentions, whether they be yours or those of your subjects, just as quickly as may be, for it is a thing most pleasing to our Lord. And Monsignore Martin gave us a very great example of this. For, one time, when our Lord made it known to him that he was about to die, he set out to make peace between certain clerks of his archbishopric, and he was of the opinion that in so doing he was giving a good end to life.
30. Seek diligently, most sweet son, to have good baillis and good prevots in your land, and inquire frequently concerning their doings, and how they conduct themselves, and if they administer justice well, and do no wrong to any one, nor anything which they ought not do. Inquire more often concerning those of your household if they be too covetous or too arrogant; for it is natural that the members should seek to imitate their chief; that is, when the master is wise and well-behaved, all those of his household follow his example and prefer it. For however much you ought to hate evil in others, you should have more hatred for the evil which comes from those who derive their power from you, than you bear to the evil of others; and the more ought you to be on your guard and prevent this from happening.
3!. Dear son, I advise you always to be devoted to the Church of Rome, and to the sovereign pontiff, our father, and to bear him the the reverence and honor which you owe to your spiritual father.
32. Dear son, freely give power to persons of good character, who know how to use it well, and strive to have wickednesses expelled from your land, that is to say, nasty oaths, and everything said or done against God or our Lady or the saints. In a wise and proper manner put a stop, in your land, to bodily sins, dicing, taverns, and other sins. Put down heresy so far as you can, and hold in especial abhorrence Jews, and all sorts of people who are hostile to the Faith, so that your land may be well purged of them, in such manner as, by the sage counsel of good people, may appear to you advisable.
33. Further the right with all your strength. Moreover I admonish you you that you strive most earnestly to show your gratitude for the benefits which our Lord has bestowed upon you, and that you may know how to give Him thanks therefore
34. Dear son, take care that the expenses of your household are reasonable and moderate, and that its moneys are justly obtained. And there is one opinion that I deeply wish you to entertain, that is to say, that you keep yourself free from foolish expenses and evil exactions, and that your money should be well expended and well acquired. And this opinion, together with other opinions which are suitable and profitable, I pray that our Lord may teach you.
35. Finally, most sweet son, I conjure and require you that, if it please our Lord that I should die before you, you have my soul succored with masses and orisons, and that you send through the congregations of the kingdom of France, and demand their prayers for my soul, and that you grant me a special and full part in all the good deeds which you perform.
36. In conclusion, dear son, I give you all the blessings which a good and tender father can give to a son, and I pray our Lord Jesus Christ, by His mercy, by the prayers and merits of His blessed Mother, the Virgin Mary, and of angels and archangels and of all the saints, to guard and protect you from doing anything contrary to His will, and to give you grace to do it always, so that He may be honored and served by you. And this may He do to me as to you, by His great bounty, so that after this mortal life we may be able to be together with Him in the eternal life, and see Him, love Him, and praise Him without end. Amen. And glory, honor, and praise be to Him who is one God with the Father and the Holy Spirit; without beginning and without end. Amen.
This is a letter that stands in quite some contrast to the spirit of the men of the "Age of Enlightenment" who wrote the Constitution of the United States of America, which created the first non-confessional national government in history, and it stands in quite some contrast to the spirit of Benedict XVI and conciliarism, a spirit which contends that "modern" man is just not "ready" to be confronted by direct evangelization, that it is "enough" to simply talk about "God" and "religion" generically in our highly secularized age. However, this highly secularized age is the result of the overthrow of Catholicism, the very thing that provided order, albeit imperfectly, in Europe following the collapse of the Roman Empire in the West at the beginning of the Fifth Century A.D. Man needs now what he has always needed since the Incarnation, Nativity, Hidden Years, Public Ministry, Passion, Death, Resurrection and Ascension of Our Lord Jesus Christ: the truths of the Catholic Faith to inform his life at all times in all places in all circumstances, whether he is acting individually or collectively with others in the institutions of civil governance.
Father Fahey explained in his The Mystical Body of Christ in the Modern World that men must accept the Divine Plan that God Himself had instituted to effect man's return to Him through the Catholic Church, both personally and socially:
The supreme law, illustrated in the actual historical world, is that it is well or ill with it, simply and absolutely (simplicter), in proportion as it accepts or rejects God’s plan for the restoration of our Real Life, the Life of Grace, lost by original sin. The events of our age, as of every age, are in the last analysis, the results of man’s acceptance or rejection of the Divine Plan for ordered human life. They are, therefore, the consequences of the application to action of the ideas of what is order and what is disorder, which have been held by different minds. Accordingly, the appreciation of these events and of their consequences for the future must be based on what we Catholics know by faith about the order of the world, and we must turn, first all, to the documents in which the Vicar of Christ have outlined for us what is in accordance with the Divine Plan and what is opposed to it. The theology of history must therefore never lose sight of Papal pronouncements on the tendencies of an age or its spirit. Now, one such outstanding pronounce with regard to the political order of our day is the Syllabus of Pope Pius IX, and it is my intention to lay particular stress on it. The study is rendered more attractive by the fact that the enemies of the Catholic Church attack this Papal document continually. For example, the French Masonic review, L’Acacia (November 1930), published the Syllabus with an introduction, of which a portion runs as follows:
‘We have considered it well to publish again the text of the famous Syllabus, which has become almost impossible to find. As the Church does not wish the Syllabus to be subjected to the judgments and criticisms of the Catholics of the present day, she has systematically bought up and burned the copies in the vernacular which were being offered for sale.’
These statements are needless to say, foul calumnies of the Catholic Church in the usual Masonic style. The Church is only too anxious that the Syllabus should be well known to Catholics. Pope Leo XIII, the successor of Pope Pius IX, alludes to it in the following terms: ‘. . . Pius IX branded publicly many false opinions which were gaining ground and afterwards ordered them to be considered in summary form, in order that, in this sea of error, Catholics might have a light that they might safely follow.’ (Encyclical Letter, Immortale Dei, 1885.)
Papal documents, treating of the Mystical Body in relation to Politics and Economics, as well as those which deal with the influence of the saints, the truly great men of the world, on their times, are of paramount importance for the study of the theology of history. The Syllabus and the various condemnations of Liberalism by the Sovereign Pontiffs aimed at fixing certain truths firmly in the minds of Catholics. The return to sane thinking about social organization demanded as a prerequisite the purification of thought and the elimination of error.
We can thus easily see that the entrance of Christianity into the world has meant two things. Primarily and principally, it has meant the constitution of a supernatural society, the Mystical Body of Christ, absolutely transcending every natural development of culture and civilization. Secondly, it has had for result that this supernatural society, the Catholic Church, began to exercise a profound influence on culture and civilization and modified in far-reaching fashion the existing temporal or natural social order.
The indirect power of the Church over temporal affairs, whenever the interests of the Divine Life of souls are involved, presupposes, of course, a clear distinction of nature between the ecclesiastical authority, charged with the care of divine things, and the civil authority, whose mission is concerned with purely temporal matters.”
In proportion as the Mystical Body of Christ was accepted by mankind, political and economic thought and action began to respect the jurisdiction and guidance of the Catholic Church, endowed, as she is, with the right of intervention in temporal affairs whenever necessary, because of her participation in the spiritual Kingship of Christ. Thus the natural or temporal common good of States came to be sought in a manner calculated to favour the development of true personality, in and through the Mystical Body of Christ, and social life came more and more fully under the influence of the supreme end of man, the vision of God in Three Divine Persons.
Accordingly, Catholic Social Order, viewed as a whole, is not primarily the political and social organization of society. It is primarily the supernatural social organism of the Church, and then, secondarily, the temporal or natural social order resulting from the influence of Catholic doctrine on politics and economics and from the embodiment of that influence in social institutions. If instead of Catholic Social Order we use the wider but more convenient expression of Kingdom of God, we may say that the Kingdom of God on earth is in its essence the Church, but, in its integrity, comprises the Church and the temporal social order which the influence of the Church upon the world is every striving to bring into existence. Needless to say, while the general principles of social order remain always the same, social structures will present great differences at different epochs. No particular temporal social order will ever realize all that the Church is capable of giving to the world. The theology of history must include, then, primarily, the study of the foundation and development of the Church, and secondarily, the examination of the ebb and flow of the world’s acceptance of the Church’s supernatural mission.
As the popes of the Catholic Church have taught from time immemorial, the Church can adapt herself to this or that particular form of civil governance. She does insist, however, that she be recognized as the true Church by the civil state and that it, the civil state, must yield to her when the good of souls demands such deference. While the Church, as a good and wise mother, does not expect the impossible from her sons and daughters who find themselves in the situations brought about by the Protestant Revolt and the rise of Judeo-Masonry, she nevertheless insists on maintaining the doctrinal truths of the Social Reign of Christ the King in order inspire Catholics to seek to plant the seeds for the conversion of their nations to the one and only true Faith, Catholicism.
We must never fall, therefore, in the naturalist trap of thinking that there is some "short cut" to "deal" with the problems of our present time. We must do what the Apostles themselves did, namely, to plant the seeds for the conversion of men and their nations to the Social Reign of Christ the King, which will enthrone quite publicly the Social Reign of Mary our Immaculate Queen. As Saint Louis IX noted in his letter to his son Philip, the ultimate purpose of civil rule is to try to foster those conditions in civil society wherein citizens will be better able to sanctify and to thus save their souls as members of the Catholic Church.
The path to social order runs through individual souls, which must be built up on a daily basis in the very inner life of the Blessed Trinity that is Sanctifying Grace. A soul that is not in a state of Sanctifying Grace, either by being in a state of Original or Mortal Sin, is in the grip of the devil himself. A nation that does not acknowledge the Social Reign of Christ the King as it must be exercised by His true Church, the Catholic Church, likewise is in the grip of the devil. Discussing social issues on the devil's terms of naturalism simply reaffirm his tight grip on the souls of men and of every aspect of the social lives of their nations.
Pope Leo XIII noted in Tametsi Futura Prospicientibus, November 1, 1900, that a system reduced to naturalism cannot maintain social order:
God alone is Life. All other beings partake of life, but are not life. Christ, from all eternity and by His very nature, is "the Life," just as He is the Truth, because He is God of God. From Him, as from its most sacred source, all life pervades and ever will pervade creation. Whatever is, is by Him; whatever lives, lives by Him. For by the Word "all things were made; and without Him was made nothing that was made." This is true of the natural life; but, as We have sufficiently indicated above, we have a much higher and better life, won for us by Christ's mercy, that is to say, "the life of grace," whose happy consummation is "the life of glory," to which all our thoughts and actions ought to be directed. The whole object of Christian doctrine and morality is that "we being dead to sin, should live to justice" (I Peter ii., 24)-that is, to virtue and holiness. In this consists the moral life, with the certain hope of a happy eternity. This justice, in order to be advantageous to salvation, is nourished by Christian faith. "The just man liveth by faith" (Galatians iii., II). "Without faith it is impossible to please God" (Hebrews xi., 6). Consequently Jesus Christ, the creator and preserver of faith, also preserves and nourishes our moral life. This He does chiefly by the ministry of His Church. To Her, in His wise and merciful counsel, He has entrusted certain agencies which engender the supernatural life, protect it, and revive it if it should fail. This generative and conservative power of the virtues that make for salvation is therefore lost, whenever morality is dissociated from divine faith. A system of morality based exclusively on human reason robs man of his highest dignity and lowers him from the supernatural to the merely natural life. Not but that man is able by the right use of reason to know and to obey certain principles of the natural law. But though he should know them all and keep them inviolate through life-and even this is impossible without the aid of the grace of our Redeemer-still it is vain for anyone without faith to promise himself eternal salvation. "If anyone abide not in Me, he shall be cast forth as a branch, and shall wither, and they shall gather him up and cast him into the fire, and he burneth" john xv., 6). "He that believeth not shall be condemned" (Mark xvi., 16). We have but too much evidence of the value and result of a morality divorced from divine faith. How is it that, in spite of all the zeal for the welfare of the masses, nations are in such straits and even distress, and that the evil is daily on the increase? We are told that society is quite able to help itself; that it can flourish without the assistance of Christianity, and attain its end by its own unaided efforts. Public administrators prefer a purely secular system of government. All traces of the religion of our forefathers are daily disappearing from political life and administration. What blindness! Once the idea of the authority of God as the Judge of right and wrong is forgotten, law must necessarily lose its primary authority and justice must perish: and these are the two most powerful and most necessary bonds of society. Similarly, once the hope and expectation of eternal happiness is taken away, temporal goods will be greedily sought after. Every man will strive to secure the largest share for himself. Hence arise envy, jealousy, hatred. The consequences are conspiracy, anarchy, nihilism. There is neither peace abroad nor security at home. Public life is stained with crime.
Sort of sounds like the United States today, doesn't it? And you think some "conservative" is going to even begin to straighten things out by falling into the same naturalistic trap condemned by one pope after another prior to the advent of conciliarism? Babies are still being killed, chemically and surgically, at the same rate as they were on January 22, 1973. The only thing that has changed is that the evil of chemical and surgical baby-killing has become institutionalized in our society. People go about their daily lives as though the carnage of the preborn does not occur and does not demand from them some effort to make reparation to the Immaculate Heart of Mary as her consecrated slaves. The religiously indifferentist civil state produces chaos and disorder, as Pope Leo XIII noted in Immortale Dei, November 1, 1885:
To hold, therefore, that there is no difference in matters of religion between forms that are unlike each other, and even contrary to each other, most clearly leads in the end to the rejection of all religion in both theory and practice. And this is the same thing as atheism, however it may differ from it in name. Men who really believe in the existence of God must, in order to be consistent with themselves and to avoid absurd conclusions, understand that differing modes of divine worship involving dissimilarity and conflict even on most important points cannot all be equally probable, equally good, and equally acceptable to God.
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.
None of the candidates listed above realizes this. None of this has ever been challenged to read this. Indeed, an entire army of conciliarist apologist stands ready to explain away the contradictions between Catholicism and conciliarism by the use of an application of the Hegelian dialectic. Nevertheless, we must continue to plant the seeds, especially by our prayers and our penances and our mortifications and sacrifices during this penitential season of Lent, for the restoration of Church in all of her glory and for the restoration of Christendom in the world. We must be earnest about making reparation for our own sins, accepting whatever sufferings and humiliations that come our way as coming from the hand of God Himself, recognizing that each has been perfectly fitted for us from all eternity. It matters not that so few agree with us. What matters is that we are faithful to what God has revealed to us through His Catholic Church, which has no authority to change the immutable doctrine of the Social Reign of Christ the King, summarized so succinctly by Pope Saint Pius X, in Vehementer Nos, February 11, 1906:
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."
Something that is absolutely false in 1906 cannot be absolutely true in 2006. The scions of Modernity in the world and of Modernism in the counterfeit church of conciliarism can attempt to turn the principle of non-contradiction on its head. Christ the King, however, remains what He is and will be always: immutable. And to Him must be given not only the personal homage of individuals but the public recognition by each civil state on the face of the earth. We need to speak for Christ the King from the depths of our hearts!
Saint Paul summarized very well the character of most of the candidates listed above and the character of their like-minded brethren in the ranks of conciliarism:
Know also this, that, in the last days, shall come dangerous times. Men shall be lovers of themselves, covetous, haughty, proud, blasphemers, disobedient to parents, ungrateful, wicked, Without affection, without peace, slanderers, incontinent, unmerciful, without kindness, Traitors, stubborn, puffed up, and lovers of pleasures more than of God: Having an appearance indeed of godliness, but denying the power thereof. Now these avoid.
For of these sort are they who creep into houses, and lead captive silly women laden with sins, who are led away with divers desires: Ever learning, and never attaining to the knowledge of the truth. Now as Jannes and Mambres resisted Moses, so these also resist the truth, men corrupted in mind, reprobate concerning the faith. But they shall proceed no farther; for their folly shall be manifest to all men, as theirs also was. (2 Tim. 3: 1-9)
May Our Lady help us to offer up as many Rosaries each day as our states-in-life permit, being careful to keep the five First Saturdays in honor of and in reparation to her own Immaculate Heart and the Nine First Fridays in honor of the Sacred Heart of Jesus (doing these over and over and over again) as we trust that the Rosaries we give to her Sorrowful and Immaculate Heart will be used to help bring about what she promised to the children of Fatima: the Triumph of the same Immaculate Heart, ushering in a certain period of peace wherein all men and all nations will exclaim the cry that uttered from the lips of Father Miguel Augustin Pro, S.J., when he was put to death by the Masonic revolutionaries in Mexico on November 23, 1927:
Viva Cristo Rey!
Our Lady, Help of Guadalupe, Patroness and Empress of the Americans, pray for us.
Saint Joseph, pray for us.
Saints Peter and Paul, pray for us.
Saint John the Baptist, pray for us.
Saint Michael the Archangel, pray for us.
Saint Gabriel the Archangel, pray for us.
Saint Raphael the Archangel, pray for us.
Saint Jude, pray for us.
Saint John the Beloved, pray for us.
Saint Matthias, pray for us.
Saint John Bosco, pray for us.
Saint Dominic Savio, pray for us.
Saint Scholastica, pray for us.
Saint Benedict, pray for us.
Saint Anthony of Padua, pray for us.
Saint Francis of Assisi, pray for us.
Saint Thomas Aquinas, pray for us.
Saint Bonaventure, pray for us.
Saint Augustine, pray for us.
Saint Bernard of Clairvaux, pray for us.
Saint Francis Xavier, pray for us.
Saint Peter Damian, pray for us.
Saint Frances Xavier Cabrini, pray for us.
Saint Lucy, pray for us.
Saint Monica, pray for us.
Saint Agatha, pray for us.
Saint Philomena, pray for us.
Saint Cecilia, pray for us.
Saint John Mary Vianney, pray for us.
Saint Vincent de Paul, pray for us.
Saint Vincent Ferrer, pray for us.
Saint Athanasius, pray for us.
Saint Margaret Mary Alacoque, pray for us.
Saint Isaac Jogues, pray for us.
Saint Rene Goupil, pray for us.
Saint John Lalonde, pray for us.
Saint Gabriel Lalemont, pray for us.
Saint Noel Chabanel, pray for us.
Saint Charles Garnier, pray for us.
Saint Anthony Daniel, pray for us.
Saint John DeBrebeuf, pray for us.
Saint Alphonsus de Liguori, pray for us.
Saint Dominic, pray for us.
Saint Hyacinth, pray for us.
Saint Basil, pray for us.
Saint Vincent Ferrer, pray for us.
Saint Sebastian, pray for us.
Saint Tarcisius, pray for us.
Saint Bridget of Sweden, pray for us.
Saint Gerard Majella, pray for us.
Saint John of the Cross, pray for us.
Saint Teresa of Avila, pray for us.
Saint Bernadette Soubirous, pray for us.
Saint Genevieve, pray for us.
Saint Vincent de Paul, pray for us.
Pope Saint Pius X, pray for us
Pope Saint Pius V, pray for us.
Saint Rita of Cascia, pray for us.
Venerable Anne Catherine Emmerich, pray for us.
Venerable Pauline Jaricot, pray for us.
Father Miguel Augustin Pro, pray for us.
Francisco Marto, pray for us.
Jacinta Marto, pray for us.
Juan Diego, pray for us.
The Longer Version of the Saint Michael the Archangel Prayer, composed by Pope Leo XIII, 1888
O glorious Archangel Saint Michael, Prince of the heavenly host, be our defense in the terrible warfare which we carry on against principalities and powers, against the rulers of this world of darkness, spirits of evil. Come to the aid of man, whom God created immortal, made in His own image and likeness, and redeemed at a great price from the tyranny of the devil. Fight this day the battle of our Lord, together with the holy angels, as already thou hast fought the leader of the proud angels, Lucifer, and his apostate host, who were powerless to resist thee, nor was there place for them any longer in heaven. That cruel, that ancient serpent, who is called the devil or Satan who seduces the whole world, was cast into the abyss with his angels. Behold this primeval enemy and slayer of men has taken courage. Transformed into an angel of light, he wanders about with all the multitude of wicked spirits, invading the earth in order to blot out the Name of God and of His Christ, to seize upon, slay, and cast into eternal perdition, souls destined for the crown of eternal glory. That wicked dragon pours out. as a most impure flood, the venom of his malice on men of depraved mind and corrupt heart, the spirit of lying, of impiety, of blasphemy, and the pestilent breath of impurity, and of every vice and iniquity. These most crafty enemies have filled and inebriated with gall and bitterness the Church, the spouse of the Immaculate Lamb, and have laid impious hands on Her most sacred possessions. In the Holy Place itself, where has been set up the See of the most holy Peter and the Chair of Truth for the light of the world, they have raised the throne of their abominable impiety with the iniquitous design that when the Pastor has been struck the sheep may be scattered. Arise then, O invincible Prince, bring help against the attacks of the lost spirits to the people of God, and give them the victory. They venerate thee as their protector and patron; in thee holy Church glories as her defense against the malicious powers of hell; to thee has God entrusted the souls of men to be established in heavenly beatitude. Oh, pray to the God of peace that He may put Satan under our feet, so far conquered that he may no longer be able to hold men in captivity and harm the Church. Offer our prayers in the sight of the Most High, so that they may quickly conciliate the mercies of the Lord; and beating down the dragon, the ancient serpent, who is the devil and Satan, do thou again make him captive in the abyss, that he may no longer seduce the nations. Amen.
Verse: Behold the Cross of the Lord; be scattered ye hostile powers.
Response: The Lion of the Tribe of Juda has conquered the root of David.
Verse: Let Thy mercies be upon us, O Lord.
Response: As we have hoped in Thee.
Verse: O Lord hear my prayer.
Response: And let my cry come unto Thee.
Verse: Let us pray. O God, the Father of our Lord Jesus Christ, we call upon Thy holy Name, and as suppliants, we implore Thy clemency, that by the intercession of Mary, ever Virgin, immaculate and our Mother, and of the glorious Archangel Saint Michael, Thou wouldst deign to help us against Satan and all other unclean spirits, who wander about the world for the injury of the human race and the ruin of our souls.
Response: Amen.
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