Two More Bayers, Please
by Thomas A. Droleskey
Let the spinning begin. Apologists for the false "pontificate" of Joseph Ratzinger/Benedict XVI are trying to assert, and with a straight face, mind you, that Ratzinger/Benedict has not called for "one world government" when he wrote the following in Number 67 of Caritas in Veritate, June 29, 2007:
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.)
I will repeat now what I wrote in the article, Give Me Two Bayers, Please, posted yesterday morning: this is madness. This is insanity:
This is insanity. Each of the problems that Ratzinger/Benedict lists in his encyclical letter, including the rise of the unbridled marketplace that is defined by the pursuit of profit at all costs and the outsourcing of jobs, two of the many phenomena of the modern world that Ratzinger/Benedict rightly condemns in Caritas in Veritate, is the direct and inexorable result of the overthrow of the Social Reign of Christ the King wrought by the Protestant Revolt and institutionalized by the rise of Judeo-Masonry. The multifaceted and interrelated problems and massive injustices that have arisen as a result of the overthrow of the Social Reign of Christ the King cannot be resolved by some kind of utopian "world political authority" that is going to have "teeth" while at the same time respecting the Natural Law principle of subsidiarity enunciated by Pope Pius XI in Quadragesimo Anno, May 15, 1931, as it respects the right to life and the rights of families and promotes "integral human development." In all Charity, my friends, the truth of the matter is that Joseph Ratzinger/Benedict XVI is stark raving mad to believe that such a One World Government could provide a structure for order and justice in the world, and that is putting the matter mildly and as charitably as is humanly possible. Need one point out that one of the chief goals of Talmudic Judaism has been to create such a One World Government?
Have we lost our minds? Joseph Ratzinger/Benedict XVI clearly called for a "world political authority" to accomplish the following objectives:
1) 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."
2) "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;"
3) "to bring about integral and timely disarmament, food security and peace."
4) "to guarantee the protection of the environment and to regulate migration."
The only thing that this "world political authority" would not be empowered to do is to permanently remove plaque from your teeth in one easy step. No such "world political authority" can do any of the things outlined by Ratzinger/Benedict in Caritas in Veritate.
The master of contradiction and ambiguity, Ratzinger/Benedict has convinced some of his reflexive apologists that Number 67 of Caritas in Veritate does not mean that Ratzinger/Benedict does not support a "One World Government" because he did not use those precise terms. Please tell me what a "world political authority" that would have the powers to do the things listed in Number 67 of Caritas in Veritate would be if not the equivalent of a "one world government?"
It is madness to believe that such a "world political authority" would respect the Natural Law right of subsidiarity and restore legal protection to the preborn and protects the rights of the family while at the same time opposing contraception. No "world political authority" can do any of these things. Men and their nations must convert to the Catholic Faith and to the Social Reign of Christ the King as It must be exercised by the Catholic Church in order for there to be any chance at all of seeking to realize the common temporal good that is pursued in a due subordination to the Deposit of Faith that Our Blessed Lord and Saviour Jesus Christ has entrusted exclusively to the Catholic Church for Its eternal safekeeping and infallible explication.
Caritas in Veritate makes clear once again the following truths about the apostate mind of Joseph Ratzinger/Benedict XVI:
1) Joseph Ratzinger/Benedict XVI rejects the simple truth that Catholicism is the one and only foundation of personal and social order.
2) Joseph Ratzinger/Benedict XVI does not believe that it is either prudent or necessary to seek to restore the Social Reign of Christ the King.
3) Joseph Ratzinger/Benedict XVI believes, in direct contradiction to the teaching of the Catholic Church, that the civil state has no obligation to recognize her as the true religion.
4) Joseph Ratzinger/Benedict XVI believes, contrary to the teaching of Pope Saint Pius X in Notre Charge Apostolique, August 15,1910, that "democracy" is the only true foundation of the "strengthened" civil state. Here is the contrast between Ratzinger's Sillonism and Pope Saint Pius X's condemnation of the same:
Political authority” also involves a wide range of values, which must not be overlooked in the process of constructing a new order of economic productivity, socially responsible and human in scale. As well as cultivating differentiated forms of business activity on the global plane, we must also promote a dispersed political authority, effective on different levels. The integrated economy of the present day does not make the role of States redundant, but rather it commits governments to greater collaboration with one another. Both wisdom and prudence suggest not being too precipitous in declaring the demise of the State. In terms of the resolution of the current crisis, the State's role seems destined to grow, as it regains many of its competences. In some nations, moreover, the construction or reconstruction of the State remains a key factor in their development. The focus of international aid, within a solidarity-based plan to resolve today's economic problems, should rather be on consolidating constitutional, juridical and administrative systems in countries that do not yet fully enjoy these goods. Alongside economic aid, there needs to be aid directed towards reinforcing the guarantees proper to the State of law: a system of public order and effective imprisonment that respects human rights, truly democratic institutions. The State does not need to have identical characteristics everywhere: the support aimed at strengthening weak constitutional systems can easily be accompanied by the development of other political players, of a cultural, social, territorial or religious nature, alongside the State. The articulation of political authority at the local, national and international levels is one of the best ways of giving direction to the process of economic globalization. It is also the way to ensure that it does not actually undermine the foundations of democracy. (Caritas in veritate, June 29, 2009.)
Teaching such doctrines, and applying them to its internal organization, the Sillon, therefore, sows erroneous and fatal notions on authority, liberty and obedience, among your Catholic youth. The same is true of justice and equality; the Sillon says that it is striving to establish an era of equality which, by that very fact, would be also an era of greater justice. Thus, to the Sillon, every inequality of condition is an injustice, or at least, a diminution of justice? Here we have a principle that conflicts sharply with the nature of things, a principle conducive to jealously, injustice, and subversive to any social order. Thus, Democracy alone will bring about the reign of perfect justice! Is this not an insult to other forms of government which are thereby debased to the level of sterile makeshifts? Besides, the Sillonists once again clash on this point with the teaching of Leo XIII. In the Encyclical on political government which We have already quoted, they could have read this: “Justice being preserved, it is not forbidden to the people to choose for themselves the form of government which best corresponds with their character or with the institutions and customs handed down by their forefathers.”
And the Encyclical alludes to the three well-known forms of government, thus implying that justice is compatible with any of them. And does not the Encyclical on the condition of the working class state clearly that justice can be restored within the existing social set-up - since it indicates the means of doing so? Undoubtedly, Leo XIII did not mean to speak of some form of justice, but of perfect justice. Therefore, when he said that justice could be found in any of the three aforesaid forms of government, he was teaching that in this respect Democracy does not enjoy a special privilege. The Sillonists who maintain the opposite view, either turn a deaf ear to the teaching of the Church or form for themselves an idea of justice and equality which is not Catholic. (Pope Saint Pius X, Notre Charge Apostolique, August 15, 1910.)
As Ratzinger/Benedict rejects Scholasticism and its clarity of thought and expression, he lives in a world of contradiction and conflict and ambiguity, each of which is on display in Caritas in Veritate. Joseph Ratzinger/Benedict XVI's belief, expressed in Number 41 of Caritas in Veritate that a "strengthened" civil state can "coexist" with the sort of "world political authority" he advocates in Number 67 of Caritas in Veritate while both the civil state and the "world political authority" observes the Natural Law and preserves the principle of subsidiarity is sheer Hegelian madness.
A "world political authority" that acts independently of the teaching and governing authority of the Catholic Church can no more respect the rights of "strengthened" nation-states (states whose powers should be weakened, not "strengthened," by the way) than the Constitution of the United States of America, which is based on the false, naturalistic premise that men can be virtuous on their own without belief in, access to or cooperation with Sanctifying Grace, could restrain the growth of the size and power and the scope of the Federal government despite the clear words of its Tenth Amendment. Larger institutions of government will always subsume smaller units if those who compose those institutions are not restrained by a true understanding and acceptance of Catholic Social teaching. One who rejects Scholasticism is not going to be able to see these truths clearly as he posits things that mutually exclusive, i.e., a "world political authority" and a "strengthened" nation-state.
Some apologists for Ratzinger/Benedict have tried to justify the false "pontiff's" call for a "moral order" to accompany a "world political authority" by stating that such an "authority" would be founded on the Natural Law. As Pope Leo XIII pointed out in Tametsi Futura Prospicientibus, November 1, 1900, the Natural Law by itself is insufficient to produce such order in the souls of men, and it is order within the souls of men that is the precondition of order within nations and peace among them:
From this it may clearly be seen what consequences are to be expected from that false pride which, rejecting our Saviour's Kingship, places man at the summit of all things and declares that human nature must rule supreme. And yet, this supreme rule can neither be attained nor even defined. The rule of Jesus Christ derives its form and its power from Divine Love: a holy and orderly charity is both its foundation and its crown. Its necessary consequences are the strict fulfilment of duty, respect of mutual rights, the estimation of the things of heaven above those of earth, the preference of the love of God to all things. But this supremacy of man, which openly rejects Christ, or at least ignores Him, is entirely founded upon selfishness, knowing neither charity nor selfdevotion. Man may indeed be king, through Jesus Christ: but only on condition that he first of all obey God, and diligently seek his rule of life in God's law. By the law of Christ we mean not only the natural precepts of morality and the Ancient Law, all of which Jesus Christ has perfected and crowned by His declaration, explanation and sanction; but also the rest of His doctrine and His own peculiar institutions. Of these the chief is His Church. Indeed whatsoever things Christ has instituted are most fully contained in His Church. Moreover, He willed to perpetuate the office assigned to Him by His Father by means of the ministry of the Church so gloriously founded by Himself. On the one hand He confided to her all the means of men's salvation, on the other He most solemnly commanded men to be subject to her and to obey her diligently, and to follow her even as Himself: "He that heareth you, heareth Me; and he that despiseth you, despiseth Me" (Luke x, 16). Wherefore the law of Christ must be sought in the Church. Christ is man's "Way"; the Church also is his "Way"-Christ of Himself and by His very nature, the Church by His commission and the communication of His power. Hence all who would find salvation apart from the Church, are led astray and strive in vain.
As with individuals, so with nations. These, too, must necessarily tend to ruin if they go astray from "The Way." The Son of God, the Creator and Redeemer of mankind, is King and Lord of the earth, and holds supreme dominion over men, both individually and collectively. "And He gave Him power, and glory, and a kingdom: and all peoples, tribes, and tongues shall serve Him" (Daniel vii., 14). "I am appointed King by Him . . . I will give Thee the Gentiles for Thy inheritance, and the uttermost parts of the earth for Thy possession" (Psalm ii., 6, 8). Therefore the law of Christ ought to prevail in human society and be the guide and teacher of public as well as of private life. Since this is so by divine decree, and no man may with impunity contravene it, it is an evil thing for the common weal wherever Christianity does not hold the place that belongs to it. When Jesus Christ is absent, human reason fails, being bereft of its chief protection and light, and the very end is lost sight of, for which, under God's providence, human society has been built up. This end is the obtaining by the members of society of natural good through the aid of civil unity, though always in harmony with the perfect and eternal good which is above nature. But when men's minds are clouded, both rulers and ruled go astray, for they have no safe line to follow nor end to aim at. . . .
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.
Joseph Ratzinger/Benedict XVI, who never once used the words "Catholic" or "Catholic Church" or "Catholicism" anywhere in Caritas in Veritate, which does contain one reference to "Catholics," does not believe that Catholicism is the one and only foundation of personal and social order. Anyone who contends that Ratzinger/Benedict agrees with this simple declaration of Pope Saint Pius X is as mad as Ratzinger/Benedict:
Here we have, founded by Catholics, an inter-denominational association that is to work for the reform of civilization, an undertaking which is above all religious in character; for there is no true civilization without a moral civilization, and no true moral civilization without the true religion: it is a proven truth, a historical fact. The new Sillonists cannot pretend that they are merely working on “the ground of practical realities” where differences of belief do not matter. Their leader is so conscious of the influence which the convictions of the mind have upon the result of the action, that he invites them, whatever religion they may belong to, “to provide on the ground of practical realities, the proof of the excellence of their personal convictions.” And with good reason: indeed, all practical results reflect the nature of one’s religious convictions, just as the limbs of a man down to his finger-tips, owe their very shape to the principle of life that dwells in his body. (Pope Saint Pius X, Notre Charge Apostolique, August 15, 1910.)
What I wrote in yesterday's article is just as relevant today, and I stand by every word of it:
Leaving aside Ratzinger/Benedict's continued deconstruction of the true nature of Charity (see the anti-sedevacantist author James Larson's dissection of Ratzinger/Benedict's errors about Charity contained in Deus Caritas Est,
Article 11: A Confusion of Loves) and his not-so-oblique effort to advance the agenda of his late mentor Hans Urs Von Balthasar's lie of "universal salvation when claiming that that "charity in truth" is a "gift received by everyone" (see Caritas in Veritate, Number 34) for another time, mark my words and mark them well: Number 67 of Caritas in Veritate will be seized upon by those intent on promoting the New World Order as a "papal" endorsement of a "world political body" that will be able to take the place of nation-states. And here is a prediction, for whatever it is worth: the putative President of the United States of America, Barack Hussein Obama, will thank Ratzinger/Benedict for Caritas in Veritate when the two meet at the Vatican in two days, perhaps even quoting part of the afore-cited passage 67 from its text:
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.)
Ratzinger/Benedict has handed the likes of Caesar Obamus and other statists and those who believe in global governance with quite a gift to advance their evil cause of statism and the eradication of the legitimate sovereignty of individual nation-states. Ratzinger/Benedict's call for the "preservation" of "social security systems" that would have no need to exist if parents welcomed children generously and raised them to accept that they had a duty as a matter of filial piety to support them, the parents, when they became incapable of supporting themselves is in and of itself an irresponsible concession to the existence of the social welfare state that was engineered first by the anti-Catholic Otto von Bismarck and then refined by the lines of Vladimir Lenin and Franklin Delano Roosevelt and Lyndon Baines Johnson and Fidel Castro and Mao Zedong, et al.
No matter the elements of Catholicism present in Ratzinger/Benedict's new "encyclical" letter and no matter the parts where he has accurately assessed the consequences of the unbridled free market system and of collectivism, Ratzinger/Benedict's call for a "world political authority" is an open invitation to the statist devils to increase their power over individual citizens in their own countries and by means of agencies of global governance that currently exist. There is no way to protect the Natural Law right of subsidiarity or the Natural Right of parents to educate their children as they see fit once such supreme power is given to men and women who are not only bereft of the Catholic Faith but who hate it with a passion.
Indeed, Joseph Ratzinger/Benedict XVI recently called for the ratification of the United Nations Convention on the Child by those nations that have not as yet ratified it (see Kindred Spirit of the New World Order) that makes of children what the Supreme Court of the United States of America "mere creatures of the State" in the case of Pierce v. Society of Sisters, June 1, 1925. All of his talk of protecting the innocent preborn and of opposing contraception is just empty rhetoric as he himself has empowered the statists and the globalists time and time again. Caritas in Veritate is an open invitation to those statists and globalists to proceed with alacrity with the final touches on the New World Order that they have been building for quite some time.
Far from the Modernist mind and heart of Joseph Ratzinger/Benedict XVI is any desire at all to fulfill these words of Pope Saint Pius X, who reminded us, as noted above, that true religion is the only foundation of the just social order:
This, nevertheless, is what they want to do with human society; they dream of changing its natural and traditional foundations; they dream of a Future City built on different principles, and they dare to proclaim these more fruitful and more beneficial than the principles upon which the present Christian City rests.
No, Venerable Brethren, We must repeat with the utmost energy in these times of social and intellectual anarchy when everyone takes it upon himself to teach as a teacher and lawmaker - the City cannot be built otherwise than as God has built it; society cannot be setup unless the Church lays the foundations and supervises the work; no, civilization is not something yet to be found, nor is the New City to be built on hazy notions; it has been in existence and still is: it is Christian civilization, it is the Catholic City. It has only to be set up and restored continually against the unremitting attacks of insane dreamers, rebels and miscreants. omnia instaurare in Christo. (Pope Saint Pius X, Notre Charge Apostolique, August 15, 1910.)
Although born on April 19, 1927, Joseph Ratzinger/Benedict XVI is a child of the 1960s. He believes in the "optimism" of Angelo Roncalli/John XXIII and the "Second" Vatican Council and Giovanni Montini/Paul VI about the ability of world organizations to advance "integral human development" according to the precepts of Christian humanism. He believes in the personalist understanding of human "freedom" advanced by Karol Wojtyla/John Paul II. As noted earlier, the very discontinuity of Caritas in Veritate with the teaching of the Catholic Church is proved by the simple fact only two out of 159 footnotes made any reference at all to a true pope of the Catholic Church. Most of the others, save for two footnote references to Saint Thomas Aquinas and one to Saint Augustine, were references to conciliar sources.
Caritas in Veritate is indeed a clarion call to build that which Pope Saint Pius X condemned in Notre Charge Apostolique:
We fear that worse is to come: the end result of this developing promiscuousness, the beneficiary of this cosmopolitan social action, can only be a Democracy which will be neither Catholic, nor Protestant, nor Jewish. It will be a religion (for Sillonism, so the leaders have said, is a religion) more universal than the Catholic Church, uniting all men become brothers and comrades at last in the "Kingdom of God". - "We do not work for the Church, we work for mankind."
And now, overwhelmed with the deepest sadness, We ask Ourselves, Venerable Brethren, what has become of the Catholicism of the Sillon? Alas! this organization which formerly afforded such promising expectations, this limpid and impetuous stream, has been harnessed in its course by the modern enemies of the Church, and is now no more than a miserable affluent of the great movement of apostasy being organized in every country for the establishment of a One-World Church which shall have neither dogmas, nor hierarchy, neither discipline for the mind, nor curb for the passions, and which, under the pretext of freedom and human dignity, would bring back to the world (if such a Church could overcome) the reign of legalized cunning and force, and the oppression of the weak, and of all those who toil and suffer.
The Catholic Church does not give us encyclical letters full of confusion, full of mixture of truth and error. Pope Pius XI explained in Mortalium Animos, January 6, 1928, that Catholic Church brings forth her teaching to men with ease and security, not with confusion and admixture of truth and error:"
For the teaching authority of the Church, which in the divine wisdom was constituted on earth in order that revealed doctrines might remain intact for ever, and that they might be brought with ease and security to the knowledge of men, and which is daily exercised through the Roman Pontiff and the Bishops who are in communion with him, has also the office of defining, when it sees fit, any truth with solemn rites and decrees, whenever this is necessary either to oppose the errors or the attacks of heretics, or more clearly and in greater detail to stamp the minds of the faithful with the articles of sacred doctrine which have been explained. (Pope Pius XI, Mortalium Animos, January 6, 1928.)
What is, however, most telling about Ratzinger/Benedict's Caritas in Veritate is his refusal to mention the necessity of praying Our Lady's Most Holy Rosary and for individual Catholics to strive to be faithful to Our Lady's Fatima Message in their daily lives. No mention of the Rosary. No mention of total consecration to Our Blessed Lord and Saviour Jesus Christ through the Sorrowful and Immaculate Heart of Mary, just a passing reference at the end to Our Lady as the false "pontiff" pleads with her not for our salvation and not for the conversion of men and nations to the true Faith, but for the "development of the whole man and all men."
Development? Our Lady did not use that word when speaking to Jacinta and Francisco Marto and their cousin Lucia dos Santos in 1917. She spoke of conversion and reparation, not "development." What complete and utter blasphemy. Our Lady wants the restoration of the Social Reign of her Divine Son, a social reign that Ratzinger/Benedict rejects entirely.
People are going to believe what they want. They will only have to wait until tomorrow, July 10, 2009, for the putative President of the United States of America, Barack Hussein Obama, to praise the false "pontiff," Joseph Ratzinger/Benedict XVI for those parts of Caritas in Veritate that are useful for the agenda of statism and globalism. "Conservative" Catholics attached to the structures of the counterfeit church of conciliarism will take what they want from the "encyclical" letter as the farce of the false religion of conciliarism continues to make warfare against the Social Reign of Christ the King and of Mary our Immaculate Queen.
We have great martyrs (Saint Thomas More, Saint John Fisher, the Martyrs of Gorkum, Saint Maria Goretti) to intercede for us today. We also have the holy example today of Saint Veronica Giuliani, who bore upon her head an impression of the Crown of Thorns and had impressed upon her heart the Cross of the Divine Redeemer. May the prayers of these saints, each of whom suffered much for their fidelity to the true Faith and out of the love they had for the God Who suffered for and redeemed us on the wood of the Holy Cross, help us to prayer the crosses of calumny and ostracism and rejection that come our way in this time of apostasy and betrayal for cleaving to true bishops and true priests in the Catholic catacombs who make no concessions to conciliarism or its false shepherds, men who do not find in the ambiguity and complexity and contradiction of Ratzinger/Benedict anything other than Modernism, which is the synthesis of all heresies and is on full display throughout the text of Caritas in Veritate.
Make sure to continue your own participation in Bishop McKenna's Rosary Crusade. May God have mercy on us all!
Immaculate Heart of Mary, triumph soon.
Viva Cristo Rey! Vivat Christus Rex!
Our Lady of Fatima, pray for us.
Saint Joseph, pray for us.
Saints Peter and Paul, pray for us.
Saint John the Baptist, pray for us.
Saint John the 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.
Saint Thomas More, pray for us.
Saint John Fisher, pray for us.
Saint Maria Goretti, pray for us.
The Martyrs of Gorkum, pray for us.
Saint Vernonica Giuliani, pray for us.
See also: A Litany of Saints
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