In conjunction with the devotion to the Kingship of Christ and the coming Feast day of Christ the King, below is beautiful lecture given by, Dr Brian O'Caithnia, in Dublin, about Christ the King and how His reign has been diminished through Naturalism and Liberalism; and he often refers to the works of Fr Denis Fahey, a Holy Ghost Father, and Fr Edward Cahill, S.J., two zealous Irish promoters of the Kingship of Christ,and as well as to St. Thomas Aquinas, who is above all suspicion! Dr Brian O'Caithnia, is an adjunct professor of economics at Syracuse University, Madrid, and author. Immaculata Productions presents The HEDGE 2021. 'Jesus answered, “My kingdom is not of this world."' - John 18:36 Dr. Brian Ó'Caithnia delivers his talk on 'The Kingship of Christ and Economic Justice' at 'The Hedge' seminar at Holy Family Mission, Glencomeragh House, Co. Tipperary. "Firstly, is Christ a king? What does that mean? And I'm going to discuss His Kingship in the natural and supernatural realms. I'm also going to address liberalism because there's a lot of confusion about what liberalism is in essence. And finally I hope to discuss the practical consequences of the fact that Christ is no longer King in our society." "It is a kingdom that covers both Heaven and Earth. He's not saying it's just simply in the next life He is King of Heaven. His kingdom begins in Heaven and it extends into Earth through His Church. His kingdom is where His law, His gospel is lived and instituted." "His Church rules the nations by advising the State on the moral laws." "In Ireland in particular we like to call ourselves 'rebels' - rebelling against the English, 'be part of the revolution' - but if we look at things truly from their origin, the rebels are the satanic legions... satan is the rebel. We are trying to restore the Divine Order that was dethroned by a rebellion. We are really counter-revolutionaries; We're against the revolution of satan that has taken down the Divine Order of creation. We are seeking to build it back up to restore the honour of God and His design for the world." "The long-term economic prosperity of a country is founded on the morality of its citizens." Below are transcripts of the video.
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From the earliest times, the Holy Eucharist is reserved after Mass, in the tabernacle, in order to bring communion to the sick. Realizing that the Eucharist is the fulfillment of Jesus’ promise to be with His disciples, faithful Christians began to spend time in the presence of the Lord to adore Him. Eventually there arose devotion around the reserved sacred species - the Blessed Sacrament. Our holy faith teaches us, and we are bound to believe, that in the consecrated Host, Jesus Christ is really present under the species of bread. But we must also understand that He is thus present on our altars as on a throne of love and mercy, to dispense graces and there to show us the love which He bears us, by being pleased to dwell night and day hidden in the midst of us. Throughout the Church, monks and nuns discovered the spiritual power of the adoration of the Blessed Sacrament. Here it was that St. Francis Xavier found refreshment in the midst of his many labors in India; for he employed his days in toiling for souls, and his nights in the presence of the Blessed Sacrament. St. John Francis Regis did the same thing; and sometimes finding the church closed, he endeavored to satisfy his longings by remaining on his knees, outside the door exposed to the rain and cold so that at least at a distance he might attend upon his Comforter concealed under the sacramental species. St. Francis of Assisi used to go to communicate all his labors and undertakings to Jesus in the most Holy Sacrament. St. Margaret Mary (1647 - 1690) is the apostle of the modern devotion to the Sacred Heart. From early childhood she was intensely devoted to the Blessed Sacrament. St. Alphonsus Liguori spoke and wrote extensively in witness of the Real Presence of the Blessed Sacrament. If there is one person who qualifies as a Eucharistic saint it is Peter Julian Eymard (1811 - 1868). Through his works, he contributed to a major development of doctrine in understanding the reality of Christ’s Eucharistic presence now on earth. These few testimonies are enough assurance, if we want to grow in our intimacy with the Lord, spending time in quiet prayer in the adoration in front of the tabernacle in a church or chapel is a sure way. “Since the 16th century Catholic piety has assigned entire months to special devotions throughout the year. Traditionally the Church assigned the month of April for the devotion to Jesus in the Holy Eucharist. "The Church in the course of the centuries has introduced various forms of this Eucharistic worship which are ever increasing in beauty and helpfulness; as, for example, visits of devotion to the tabernacles, even every day; Benediction of the Blessed Sacrament; solemn processions, which pass through cities and villages; and adoration of the Blessed Sacrament publicly exposed . . . These exercises of piety have brought a wonderful increase in faith and supernatural life to the Church militant upon earth and they are re-echoed to a certain extent by the Church triumphant in heaven, which sings continually a hymn of praise to God and to the Lamb 'Who was slain."--Pope Pius XII It is God, Jesus Christ in the Blessed Eucharist. He has left us this beautiful sacrament, an inestimable gift of love, pure and undeserved love, to continually be with us until the end of time. Matthew 28:20: ”'Behold I am with you all days, even to the consummation of the world.” It is the little heaven on Earth that He has gifted us out of His love. This is where He continues to apply the fruits of His Redemption by drawing souls to Him to bless them and shower them with His graces; to enable them to persevere in their lives to merit heaven. All one needs to do is to visit Him with the right dispositions - humility, contrition, and confidence. The Blessed Eucharist is the source of our lives to draw strength and vigor to walk continually in the way of virtue. Therefore, we need to keep this devotion going to draw strength and to reciprocate God’s love for us to be in union with Him in His love. How can we not do it, to show our gratitude and to draw strength from Him? If your father hugs you, in expressing his love, won’t you hug him back? Of course, you would; so all the more we should love God in return. God out of His excessive love, deigns to remain in permanent residence among us. present in the tabernacles of churches waiting patiently for our visits. “It is my delight to be with the children of men,” says our Divine Saviour in Holy Writ. "Come to me, all you who are weary and burdened, and I will give you rest.”: Matthew 11:28. Venite omnes, "come ye all," without exception; come ye poor and suffering; come ye rich and prosperous; come ye despised; come ye honored ones of the earth; come ye servants and slaves; come ye princes and masters; come ye husbands and wives; come ye parents and children; come ye young men and young women; come ye great and small; come all, without any exception; come ye My beloved children whom I have redeemed; expose to Me your wants and your troubles! Ego reficiam vos, "I will refresh you," I will console you. Venite, "come," then, come without fear! I am waiting for you at all hours. We should look upon this as a great grace to be able to be invited into His presence. Surely, like Him, we should be delighted to be in His company. Jesus Christ, the King of Heaven, has gone so far in His love to take up abode in our churches for our convenience, and how happy and thankful we should be to avail ourselves to visit Him frequently. We ought to visit Him as often as we can, and our visits ought to be made not only from a sense of duty, but also from motives of love and devotion. The Saints have done it. St. Mary Magdalene de Pazzi visited Jesus in the Blessed Sacrament 30 times a day. St. Alphonsus was accustomed to visit the Blessed Sacrament daily and when he was aged and had difficulty walking, he had himself carried to visit his beloved Saviour. St. Wenceslaus, King of Poland, even during the winter he used to go at night to visit the church in which the Blessed Sacrament was kept. Every day of the life of Saint Louis, King of France, was centered in the Sacred Liturgy, and above all, the Holy Eucharist. St. Vincent de Paul, before transacting in any important business, he would go before the Blesses Sacrament and recommend his affairs to Jesus. St. Francis Xavier found strength for all his toils by passing nights in prayers in front of the Blessed Sacrament. All the saints found time to visit Our Lord daily, and it is these daily visits that strengthened them to saintly sanctity. The Saints understood the value of visiting the Blessed Sacrament; as they knew that everything depends very much on God’s blessing; they knew that if God did not bless their temporal affairs, they would not succeed or without the blessings, be hurtful to their souls. How did the Saints obtain such a great love for God? It is from conversing frequently with Jesus Christ in the Blessed Sacrament. The more often and longer they conversed with Him, the more they felt their hearts inflamed with love for Him. St. Alphonsus, the great lover of the Blessed Sacrament, said: “Nowhere have holy souls made more admirable resolutions than at the feet of their hidden God, in the Blessed Sacrament…” One can be assured, that by remaining with any degree of recollection before the Blessed Sacrament, one would receive more comfort from Jesus than the world with all its allurements and pleasures can ever afford. The time spent devoutly before this divine Sacrament will be the most useful in your life and that which will most console you in death and for eternity. Every tabernacle with the Blessed Sacrament is a little heaven, whereby to pray, to make petition, to ask pardon, and to make acts of love to this Lord who remains on the altar praying to His Eternal Father for us and burning with love for us. God does indeed grant, the petitions of those who pray to Him; He has promised to do so: “Ask, and it shall be given you.” (Matt.7:7) In the Most Holy Sacrament, He dispenses favors more abundantly to those who visits Him; but what use are these mere words? “Taste and see.” Go often with devotion to visit Jesus in the Blessed Sacrament, and after a while you will experience the truth of what the Saints experienced in their lives. “Taste and see.” If you do not visit Jesus Christ at all, or if you visit Him but seldom, your love and affection for Him are not great. Do not become lukewarm …”because you are lukewarm, and neither hot nor cold, I will spit you out of my mouth.” Revelation 3:15-16 Love your Lord and God in the Blessed Sacrament a little more, and you will be found visiting Him more often. Know that, were you to visit Jesus in the Blessed Sacrament, even for only 15 minutes each day, from how many trials and hardships would you be delivered, from how many accidents, misfortunes, temptations and attacks of the devil would you be preserved; how few sins would you commit, and how much more consolation and peace of heart would you enjoy. Instead of spending time idling away on talk, games or some amusements, is it not better to go to church to pray for a while in order to draw down blessing from God upon you and your family? Rest assured that you will be happier in the company of Jesus rather than man, as Our Lord delights in having us visit Him, He will bless you with abundant divine graces and lasting consolations upon your soul, when you present yourself before Him. O Jesus, O most sweet Jesus, hidden under the sacramental species, give me now such love and humility, that I may be able lovingly to speak of this invention of boundless love, that all who hear of it, may begin to love Thee in reality. O Mary, Mother of Jesus Christ, and our dear Mother; O all ye holy Angels, who, by your adoration in our churches, make up for the little love which your God and our Saviour receives from men, obtain for us the grace to comprehend a little the love of Jesus Christ in the most Holy Sacrament. "Behold," said Jesus, "behold this heart which loves men so excessively, this heart which is always pouring out graces upon them, this heart so full of pity to receive sinners, to help the poor and indigent, to cure the sick, to console the afflicted, to hear the prayers of all men, at what time soever they come to ask-----this heart is not known; it is despised and (what is the most piercing grief) even by those souls into which I have so often entered in Holy Communion." Jesus said to St. Margaret Mary Ah, dear Christian, have you a heart? Well, if it is not of stone or iron, may it be touched by this touching complaint of the heart of Jesus in the Blessed Sacrament. Give to your God and Saviour what is due to Him. Repay Him for the benefit of your creation; repay Him for the benefit of your redemption; for the benefit of the preservation of your life; for the pains of His great sufferings of His Passion; but, above all, repay Him, in some measure, the excessive love and affection which He bears us in the Blessed Sacrament. "But how," you will ask; "how shall I pay my Jesus for His love to me? What can I give Him in return?" Nothing but love. Love demands love and is contented only with love. But it must be true love, that is, such love as animates you to keep His Commandments and to avoid sin; such love as impels you to receive Him often in Holy Communion and still to visit Him frequently in the church. Ask of Him then to detach your heart from all creatures and that you may live only for Him. In so doing, you may expect with all confidence that in your last hour your dear and amiable Saviour, will come to meet you, calling you to Him by these sweet and consoling words: "Come, thou good and faithful servant, come; because thou hast been faithful in little things, I will place thee over many." "Come and see what thine eye has never seen; come and hear what thine ear has never heard; come and enjoy what on earth thy heart has never conceived; come, enter into the joy of thy Lord forever and ever." At Holy Mass in the coming Sundays, let us reflect on the role that the Eucharist plays in our lives. The Sunday Mass must become the pivotal point of our week. It is not only recommended but required by our commitment to Our Lord. The Sunday Eucharist must be non-negotiable. We draw our strength for the entire week from the blessings and graces that God gives us at Mass. For those who are fortunate to attend Mass this weekend, do thank the Lord for the great gift of His Presence. Let us show our gratitude by living our lives centered on the Eucharist. In the current pandemic situation where churches are closed in many places all over the world, travel restrictions imposed and consequently Mass and the Sacraments are being restricted, resulting in the drought in blessings and graces. Whether you see it or not, it is a diabolical time for us Christians being deprived of our rights to practice our faith as we ought to. Although it had been since June 29, 1972 when Pope Paul VI wrote “...the smoke of Satan had entered the Church of God.”, that evil has increased significantly since. Catholicism now is nothing compared to the great period of the Catholic Church during the 12th and 13th century, especially under Pope Innocent III, thanks to the decline of fervour due to worldliness, corruption within the Church and political conflicts. It has been more than a year now that many of us have been deprived of Mass and the sacraments, which also means the honour to God has also been greatly diminished. We ought not to allow it to decline further and should sort other ways to make up for this deprivation. May I propose to do the following:
We need to do all these, and more if possible, in order to increase God’s graces and blessings in the world against the diabolical forces that are ruining our lives. For those who have had their confirmations remember that we are soldiers of Christ and ought to be in His service. We need to increase our fervour, to love God more and to serve Him more, around the world and in our communities. Let us pray that good Catholic priests continue to have Masses, if not publicly, to at least offer it privately to continue to diminish the diabolical forces. When possible, may priests offer Benediction of the Blessed Sacrament; solemn processions, which passes through cities and villages; and adoration of the Blessed Sacrament publicly exposed. “These exercises of piety have brought a wonderful increase in faith and supernatural life to the Church militant upon earth and they are re-echoed to a certain extent by the Church triumphant in heaven, which sings continually a hymn of praise to God and to the Lamb 'Who was slain.” Pope Pius XII. May we imitate St. Louis, finding in the Holy Eucharist the grace to live every moment of our lives in and with Christ for the glory of God and for the good of our neighbor, especially our neighbor who is in most need. Imitating St. Louis, let us, each day, lift up our poor, sinful and doubting hearts to the Lord, placing them into His glorious pierced Heart. May we live every moment of our lives in communion with the Lord, and devoted to the Holy Eucharist. “O my Jesus! grant that Thou mayest be the object of my thoughts and affections, the subject of my conversations, the end of my actions, the companion of my life, the companion of my death, and my reward eternally in thy Heavenly Kingdom. Amen.” Traditional devotions to the Blessed Sacrament.
The graces we receive from adoration of the Blessed Eucharistic The Blessed Eucharist, Our Greatest Treasure Coronation, is a ceremony whereby a sovereign is inaugurated into office by receiving upon his or her head the crown, which is the chief symbol of regal authority. ( A reflection of Christ the King on Earth) From earliest historical times a king, queen, or chieftain was inaugurated by some public ceremony; the sovereign might be raised upon a shield, presented with a spear, or invested with a distinctive robe or headdress. When Europe became Christianized in the Middle Ages, some of these older customs were grafted onto a religious service derived from Old Testament descriptions of the anointing and crowning of Saul and other Israelite kings. In the typical Christian coronation service, the sovereign is anointed with holy oil and receives the crown and other royal insignia from the clergy. The Coronation of the Holy Roman Emperor was a ceremony in which the ruler of Western Europe's then-largest political entity received the Imperial Regalia at the hands of the Pope, symbolizing both the pope's right to crown Christian sovereigns and also the emperor's role as protector of the Roman Catholic Church. (also to reflect the reverence due to our sovereign Lord, Christ the King of all kings.) The Holy Roman Empire was established in the year 800 under Charlemagne. Later emperors were also crowned by the pope or other Catholic bishops. The papal coronation was required to acquire the Imperial title until 1508, when Pope Julius II recognized the right of Germanic monarchs elected by the prince-electors to use the Imperial title. Charles V became the last Holy Roman Emperor to be crowned by a pope, by Clement VII at Bologna, in 1530. Thereafter, until the abolition of the empire in 1806, no further crownings by the Pope were held. Later rulers simply proclaimed themselves Imperator Electus Romanorum or "Elected Emperor of the Romans" after their election and coronation as German king, without the ultimate formality of an imperial coronation by the Pope in Rome. Successors of Charlemagne were crowned in Rome for several centuries, where they received the imperial crown in St. Peter's from the pope. The Iron Crown of Lombardy (with the title King of Italy or King of the Lombards) was conferred in the Church of St. Ambrose at Milan or at the cathedral of Monza, that of Burgundy at Arles, and the German crown —which came to be the most important of all — was usually given at Aachen, until 1562 when, until the last German coronation in 1792, the Emperors-elect were crowned Kings in Germany in Frankfurt Cathedral, which had already in 1356 also become the established site for the imperial elections. Roman ritual The Roman imperial coronation evolved over the thousand years of the empire's existence from an originally very simple ritual (but which by its very simplicity paralleled and most clearly demonstrated its origins in its Byzantine counterpart) to one of increasing complexity. The oldest manuscript of the Roman imperial coronation ritual is found in the 9th century Gemunden Codex and while it is uncertain for whom (if anyone) the ritual described in it was intended to be used in it we come the closest to seeing the very types of forms which would have been used for Charlemagne himself. The ritual began with a short prayer for the Emperor, "Hear our prayer, Lord, and those of your servant...". This was immediately followed by the prayer, "Look, Almighty God, with a serene gaze on this, your glorious servant,...", in which a golden crown was placed on the Emperor's head during the words of the concluding phrase of this prayer, "Through whom honor and glory are yours through infinite ages of ages. Amen." A sword was then given to the Emperor with the word, "Receive this sword by the hands of bishops, who, though unworthy, are consecrated to be in the place and authority of the holy Apostles, deliver it to you, with our blessing, to serve for the defense of the holy Church, divinely ordained, and remember of whom the Psalmist prophesied, saying, 'Gird the sword upon your thigh, O most Powerful One, that with it you may exercise equity.'", a form which would have a long history both in the imperial coronation ritual and in those of numerous European royal coronation rituals as well. The Laudes Imperiale (a series of formal acclamations that originated in Roman times—see below) were then chanted. The ceremony traditionally took place in Saint Peter's basilica. Coronation of Frederick I Barbarossa
In its more developed form during the High Middle Ages, before the coronation proper the Emperor and went in procession first to the Church of St. Mary in Turri, where the emperor took an oath to protect the Roman Church, "In the name of Christ, I, Frederick, the Emperor, promise, pledge and guarantee in the sight of God and the blessed Apostle Peter that I will be the protector and defender of this holy Roman Church in all ways useful to her, however many, in so far as I am supported by divine assistance according to my knowledge and ability." The imperial party then proceeded to the Basilica of St. Peter. The Emperor was met at the silver door of St. Peter's by the Cardinal Bishop of Albano, who says the prayer, "God in whose hands are the hearts of kings...". He then entered the church, where the Cardinal Bishop of Porto said the prayer, "Inscrutable God, Author of the world..." The Emperor then went up into the choir and the Litany of the Saints then sung while the Emperor lay prostrate before the Altar of St. Peter. The Emperor then went to the Altar of St. Maurice, the patron saint of the Empire, where the Cardinal Bishop of Ostia anointed him on his right forearm and on the nape of his neck with the Oil of the Catechumens as he said the prayer, "Lord God with whom is all power, ..." or the prayer, "God the Son of God,..." Following this, the Emperor proceeded to the Altar of St. Peter, where the Pope handed him a sword with the words, "Receive the imperial sword for vindication over evil..." and then kisses him. The Pope then gird the Emperor with the sword saying, "Receive the sword upon your thigh..." and kisses him again. The Emperor brandished the sword and returned it to its sheath. The Pope next handed the sceptre to the emperor with the words, "Receive the royal sceptre, the rod of virtue..." and lastly crowned him with the words, "Receive the sign of glory..." and kisses the Emperor a third time. The Germans present then chanted the Laudes Imperiale in German and Mass was celebrated. It should be noted that, in spite of the rich ceremonies and the accompanying graces, not every emperor cooperated with those very graces that were undoubtedly bestowed to help him rule wisely in accordance with God's will. Frederick Barbarossa was one such example, who incurred multiple excommunications during his reign. Coronation of Henry VI and Constantia In the coronation of Henry VI and Constantia we see the Roman imperial ritual in substantially its final form; the imperial coronation ritual used for Henry VII in 1312 and that found in the Roman Pontifical of 1520 differ from it only in certain details. The Emperor and Empress go in procession to St. Mary in Turri, the choir singing, "Behold, I send an angel" (1312--The Emperor is received as a brother canon by the canons of the church and dressed in a surplice and an almuce.) The Emperor takes the Oath to defend the Roman Church and swears fealty to the Pope and his successors and kisses the Pope's feet. The Pope gives the Emperor the Kiss of Peace and the procession sets out for the Basilica of St. Peter, the choir singing, "Blessed be the Lord God of Israel". At the Silver Door of the Basilica the Cardinal Bishop of Albano says the prayer, "God in whose hands are the hearts of kings." As the Pope enters the Basilica the responsory "Peter, do you love me?" is sung. At the Rota porfiretica the Pope puts several questions to the Emperor about his faith and duty and then he retires to vest for the Mass. The Cardinal Bishop of Porto says the prayer, "Unerring God, Author of the World." The Emperor goes to the Chapel of St. Gregory where he is vested in amice, alb and cincture and is then led to the Pope who 'makes him a cleric. The Emperor is then vested in tunicle, dalmatic, pluviale, mitre, buskins and sandals. The Cardinal Bishop of Ostia in the meanwhile goes to the Silver Door where the Empress is waiting and on meeting her says the prayer, "Almighty, eternal God, fount and source of goodness" and then leads her to the Altar of St. Gregory to await the Pope's procession. The Pope proceeds to the Confession of St. Peter and beginning the Mass. After the Kyrie, while the Emperor and Empress lie prostrate before the Confession, the Archdeacon sings the Litany of the Saints. The Emperor and Empress then rise and go to the Altar of St. Maurice where the Cardinal Bishop of Ostia anoints the Emperor with the Oil of the Catechumens on his right forearm and on the nape of his neck, while he says the prayers, "The Lord God Almighty, whose all power is" and "God the Son of God." The Cardinal Bishop of Ostia then says the prayer, "God who alone has immortality" for the Empress and then anoints her on the breast with the Oil of the Catechumens while he says, "The grace of the Holy Spirit through my humble ministry descend upon you copiously." The Pope then descends to the Altar of St. Maurice (and 1312--kisses the Emperor 'after the manner of a deacon'). The Pope then give the Emperor a ring with the words, "Receive this ring the visible witness of holy faith..." and then the short prayer, "God with whom is all power..." (a much shorter version of the prayer said at the anointing). The Pope girds the sword on the Emperor with the words, "Receive this sword with the blessing of God..." and the prayer, "God whose providence..." and then crowns the Emperor with the words, "Receive the Crown of royal excellence..." The Pope gives the Emperor the Scepter with the words, "Receive the Scepter of royal power, the rod of royal rectitude, the staff of virtue,..." and the prayer, "Lord, fount of all honor..." The Pope returns to the Altar of St. Peter and the Gloria in excelsis is sung and the Pope says the collect, "God of all kings..." (In the 1312 and later coronations this is said after the collect for the feastday and after these collects the Laudes Imperiale are sung). The Epistle and the gradual is sung. (In the 1312 and later coronations the investitures with the imperial regalia take place after the gradual. The Pope sets a miter on the Emperor's head with the points 'to the right and to the left' and crowns him with the words, "Receive the sign of glory..." The Sword is then given to the Emperor and gird on him, after which he brandishes it thrice. The Orb is placed in the Emperor's right hand and the Scepter in his left hand with the words, "Receive the Rod of virtue and truth..." and the Emperor is crowned and then kisses the Pope's feet. The Pope sets a miter on the Empress' head 'with the points to the right and to the left' and crowns her with the words, "Solemnly blessed as empress by our unworthy ministry, receive the crown of imperial excellence...") The Laudes Imperiale are sung and then the Gospel is read by the Emperor. At the Offertory the Emperor offers bread, candles and gold and the Emperor offers the Pope the wine and the Empress the water for the chalice. (1312--The Emperor serves the Pope 'as a subdeacon offering him the chalice and water cruet.) Both the Emperor and the Empress communicate and in 1312 after Communion the Emperor kisses the Pope's cheek and the Empress kisses the Pope's hand. (After 1312 at the end of the Mass the Pope if he chooses may say the prayers, "Look, we ask you, Lord, with a serene countenance...", "Bless, Lord, we ask you, this prince...," or "God, Father of eternal glory..."). On leaving the Basilica the Emperor swore in three places to maintain the rights and privileges of the Roman people. The Roman imperial coronation ritual had certain unique elements which distinguished it from those of the royal coronation rituals developed in the European royal coronation rituals, e.g., the stational character of the ritual in which individual parts of the ritual took place in different parts of the papal basilica (usually that of St. Peter's in the Vatican) and the imperial coronation is quite unique in not having a solemn enthronement of the monarch (or even any use of a throne at all) in its ritual. Instead of an enthronement ritual we find the chanting of the Laudes Regiae, which paralleled in both form and importance its Byzantine imperial counterpart. Indeed, only those European coronation rituals which were directly modelled on the Roman imperial ritual, i.e., the papal coronation and the royal coronation ritual in the Roman Pontifical, also include such chanting of a Laudes. The custom of the emperors going to Rome to be crowned was last observed by Frederick III in 1452, his grandson, Charles V was crowned by the Pope in Bologna in 1530; after that only the German coronation ritual was celebrated. Coronations of the Latin Emperors of Constantinople R. M. Woolley states that the accounts of the coronations of the Latin emperors of Constantinople are very scant and provide no record of the actual texts used in these ceremonies, but from what is recorded it may be assumed that these imperial coronations were modelled on the forms used for the coronations of the Holy Roman Emperors, rather than those traditionally used for the coronations of the Byzantine emperors. Crowns Imperial Crown of the Holy Roman Empire Constance of Aragon's crown. It is unclear as to which crown was used for either the German royal coronation or the Roman imperial coronation. Lord Twining suggests that when the German royal coronation still took place at Aachen, the silver-gilt crown on the reliquary bust of Charlemagne was used, since the Imperial Crown or Reichskrone is made of gold. This is reinforced by medieval sources that refer to the Iron Crown of Italy, the silver crown of Germany and the gold crown of the Roman Empire. Twining indicates that it is also unclear as to what crown was used for the imperial coronation in Rome, and indicates that the Imperial Crown might have been worn by the emperor-elect for his formal entry into the city of Rome, with another gold crown, perhaps provided by the pope, being used in the actual imperial coronation ritual itself. One of these latter crowns, specifically that used for the imperial coronation of Frederick II, may be the Byzantine style closed crown found in the tomb of his mother, Constance of Sicily, in the Cathedral of Palermo. Apparently, once Frankfurt had become the normal site for the German royal coronation, the Imperial Crown was always used and thus eventually became identified as the Crown of Charlemagne. The Imperial Crown was originally made for Otto I (probably in the workshops of Reichenau abbey, the single arch of the crown from front to back originally separating the two halves of the now collapsed inner cap like the ribbon which similarly caused the 10th bishops' miters to bulge up on either side. Thus the Imperial Crown is the first example of the miter crown worn as a unique privilege of the Holy Roman Emperors and Empresses. Later personal crowns of the Emperors were worn over miters with points like that of contemporary bishops' miters, the miter eventually becoming a part of the crown itself, although in the Baroque period the two halves of the miter took the form of two hemispheres. God in His Omniscience (as God is all knowing) and His Omnipotence (as God has the power to do all things) is the King of His realm - His dominion over all His creation, therefore Our King and rightly the King of earthly kings, as they are of His creation. In St.John’s vision, Jesus Christ is returning to judge the world and establish His earthly kingdom, as He predicted in Mark 13:26. It indicates His sovereignty, thus His Kingship. Christ the King is a title of Jesus in Christianity referring to the idea of the Kingdom of God where the Christ is described as seated at the Right Hand of God. King of Kings" is used in reference to Jesus Christ several times in the Bible, notably once in the First Epistle to Timothy (6:15): “Which in his times he shall shew who is the Blessed and only Mighty, the King of kings, and Lord of lords;” and twice in the Book of Revelation (17:14,) :”These shall fight with the Lamb, and the Lamb shall overcome them, because he is Lord of lords, and King of kings, and they that are with him are called, and elect, and faithful. (and in Revelation 19:16): “And he hath on his garment, and his thigh written: KING OF KINGS, AND LORD OF LORDS.” make clear that Jesus Christ will rule over the whole earth and over every earthly ruler. He will also reign over heavenly kings and lords. In Matthew 28:18 Jesus himself says, "All power in heaven and on earth has been given to me. Jesus in His Resurrection is the clearest proof of His Divinity, for thereby He showed that He is the absolute Lord of Life and death, possessing therefore, Divine Omnipotence. Fundamentally, the idea of Jesus being King of kings and Lord of lords means that there is no higher authority. His reign over all things is absolute and inviolable based on His Omnipotence and Omniscience. God raised Him from the dead and placed Him over all things, and he put all things under his feet and gave him as head over all things to the church, which is his body, the fullness of him who fills all in all” (Ephesians 1:21–23). Without faith the great love of God for His creations is inconceivable, incomprehensible with our limited minds. We can only compare it with the deep love of a loving mother for her beloved child; who would rather die for her child by jumping in front of a vehicle rather than let her child be killed. Can we fathom the love of an infinite Divine God for His finite creations to send His only Divine Son to become man and to die the ignominious death on the cross? The Omnipresent God had to send His only begotten Son, becoming physically a man (consider the vast spirit of God which extends throughout the Universe and compare that of man on Earth - “microscopic” compared to the Universe; or compare God’s infinity and man’s finite nature), to save all of humanity by dying such an ignominious death, a great great sacrifice, so that the gates of Heaven be opened again for humanity. If not out of His mercy and love for us, we being finite creatures can never make up for any sins against God who is infinite. Therefore Jesus (who is also God - divine and infinite) was the sacrificial lamb offered to the Divine and Infinite God as a great sacrifice to make up for the sins of this world of finite creatures. It is the greatest act of God this sacrifice. If one believes and acknowledges His great love for us, that great sacrifice that He had made, out of love for His creatures, how can we not, in awe of that great sacrifice, love Him in return. How can we not be obliged to Him as our Saviour, our great Lord and King and Omnipotent Creator? Do we not, in turn, owe sovereignty to Him Our Creator and King, the King of all Earthly Kings, who has rightly dominion over all His creations? If Our Lord has absolute dominion over all that is created, then this applies to every person, and every nation, in every sphere of life. As we can see from the state of the world, this is typically not what people today believe. We live in a cruel, secular world, marked by division, corruption, uncharity, and conflict on all levels, a consequence of the excessive individualism, hedonism, egotism, and increasing hostility to Christianity. It is also a time of increasing societal disorder, a reality reflecting the fact that rejection of Christ as King leads to increased burdens on the individual and society, dysfunction, unhappiness, and ultimately hell. Where Our Lord does not reign, but it is Satan that dominates. The doctrine of the social Kingship of Christ was established when the Feast of Christ the King was celebrated in 1925 by Pope Pius XI and by his encyclical Quas Primas he affirmed the spiritual kingship of Christ. To abandon this article of Faith, not only by liberal Catholics; but also by the hierarchy of the Church, quickly leads to apostasy and the secularization of societies that were once Catholic. If one would consider the many disorders of today, one can identify its roots in the rejection of authority. As Saint Paul said: “..all authority that exists originates from God.” (Rom 13:1). If we were to bear this in mind, we tend to respect persons in authority as we recognize they have authority from God, as all authority originates from God. Likewise, a person having such an attitude who wields authority will then exercise it with the understanding of the God-given authority which only exists within the bounds of true morality and charity; as God ‘s given authority for anything is never contrary to His will; he understands that under his authority, to do anything unjust is against God’s will and would conscientiously avoid it. All of this is a central, at the practical level, of how the social kingship of Christ is actualized. If in the citizen’s misdirected mind, the authority and legitimacy of government are ascribed solely to its crude ability to successfully overcome every challenge to enforce its will by force, then we should expect less respect, less reverence towards the institutions of authority. In some cases, that lessened respect will be justified, as institutions increasingly abuse their authority, by trampling on the citizens’ natural rights, a problem stemming from the misdirected and ungodly attitudes of governing upper echelon. These dual problems originate from a disconnect with the Christian faith, and an unawareness of the Social Kingship of Our Lord. The net result is an increased tendency to instability and oppression. Pope Pius XI aptly stated that, “If, therefore, the rulers of nations wish to preserve their authority, to promote and increase the prosperity of their countries, they will not neglect the public duty of reverence and obedience to the rule of Christ.” This is the crux of the matter. When this foundation is removed, the house gradually collapses. ‘With God and Jesus Christ…excluded from political life, with authority derived not from God but from man, the very basis of that authority has been taken away, because the chief reason of the distinction between ruler and subject has been eliminated. The result is that human society is tottering to its fall, because it has no longer a secure and solid foundation.” The consequence of the current irreverence to God is the loss of much happiness, and an increase in heavy burdens that come from greater human conflict, whether in the home, because the authority of husband and wife are not accepted, or in society at large. As Pius XI remarked, “Oh, what happiness would be Ours if all men, individuals, families, and nations, would let themselves be governed by Christ … then at length will many evils be cured; then will the law regain its former authority; peace with all its blessings be restored. Men will sheath their swords and lay down their arms when all freely acknowledge and obey the authority of Christ, and every tongue confesses that the Lord Jesus Christ is in the Glory of God the Father.” Our sovereign Lord. We cannot claim to love God if we do not serve Him, and we cannot claim to serve God if we do not subject ourselves to the law of Christ the King. "If you love me," He warned, "keep my commandments." (John 14:15). In Quas Primas, Pope Pius XI explains the second reason that we must subject ourselves to Our Lord. He explains the beautiful and profound truth that Christ is our King by acquired as well as by natural right, for He is our Redeemer: Would that those who forget what they have cost our Saviour might recall the words: “You were not redeemed with corruptible things, but with the Precious Blood of Christ, as of a lamb unspotted and undefiled.” We are no longer our own, for Christ has purchased us “with a great price”; our very bodies are the “members of Christ.” The double claim of Our Lord Jesus Christ to our allegiance, as our Creator and our Redeemer, is well summarized in the Book of the Apocalypse, where St. John tells us that Christ is "the ruler of the kings of the earth." (Apoc. 1:5). The fact that the kings of the earth—in other words, the nations and those who rule them—are subject to the Kingship of Christ pertains to what is known as His Social Kingship, that is, His right to rule over societies, as well as individuals. No one claiming to be a Christian would, one hopes, dispute the fact that as individuals we must submit ourselves to the rule of Christ the King, but very few Christians, Catholics included, understand, let alone uphold, the Social Kingship of Our Lord Jesus Christ. His social kingship can be implemented fully only when Church and State are united. The separation of Church and State* was condemned unequivocally by the Roman Pontiffs until the Second Vatican Council. The Church's teaching is that the State has an obligation to render public worship to God in accord with liturgy of the true Church, the Catholic Church, to uphold its teaching, and to aid the Church in the carrying out of her functions. The State does not have the right to remain neutral regarding religion, much less to pursue a secular approach in its policies. A secular approach is by that very fact an anti-God and an anti-Christ approach. (*January 1, 1802, letter by Thomas Jefferson; The law of 9th December 1905, concerning the separation of the churches and the state, instituted and defined the secularity of France.) Those who ignore or repudiate the Social Kingship of Our Lord Jesus Christ, and His right to rule over societies as well as individuals, accept, perhaps without realizing it, the abominable theory of democracy enshrined in the French Revolution's Declaration of the Rights of Man, the declaration which constituted a formal and insolent repudiation of the Social Kingship of Our Lord Jesus Christ, the declaration which enshrined the greatest heresy of modern times, perhaps of all times: that authority resides in the people. On the contrary, as the Popes have taught, Omnis potestas a Deo—-"All authority comes from God." "Not so!" reply the revolutionaries. Omnis potestas a populo--"All authority comes from the people." All men, both as individuals and as nations, are subject to the rule of Our Lord Jesus Christ the King, and this for two reasons. Firstly, because, as God, He is our Creator. Psalm 32 summarizes the correct Creator-creature relationship in the following inspired terms: ”Let all the earth fear the Lord: and let all the inhabitants of the world be in awe of Him. For He spoke and they were made: He commanded and they were created.” Psalm 32. 8-9. "For He spoke and they were made: He commanded and they were created." God is our Creator. We are His creatures. Without Him, we would not exist. We owe Him everything, and He owes us nothing. Those who are created have an absolute obligation to love and serve their Creator. This obligation is unqualified; there is no question of any possible right on the part of any man at any time to withhold his obedience. It is only when men live their lives within the correct perspective of the Creator-creature relationship that social and political harmony and order prevail. "The peace of Christ in the Kingdom of Christ." When men repudiate this relationship, disharmony and disorder take over, the disharmony and disorder of sin, the disharmony and disorder introduced by Lucifer, once the most magnificent of all God's creatures, who, overcome with pride, boasted: Non-serviam—"I will not serve." The Catechism teaches us that our purpose in life is to know, love, and serve God in this world so that we can be happy with Him forever in the next. We cannot claim to love God if we do not serve Him, and we cannot claim to serve God if we do not subject ourselves to the law of Christ the King. "If you love me," He warned, "keep my commandments." (John 14:15). The promulgation of The Declaration of the Rights of Man constituted the first formal repudiation of Our Lord's Social Kingship. It was the most influential act in the process of securing His virtually universal dethronement during the next two centuries. They overthrew the Social Kingship of Our Lord Jesus Christ in favor of the heresy that authority resides in the will of the majority—the heresy that is the source of all the evils in society today. As Catholics we should, despite the rejection of the Social Kingship of Christ in this world, we can make restitution for the “dethronement” of Our King in society. A noble and meritorious act of reparation would be, to have Enthronement of the Sacred Heart in Our Homes and have Devotion to the Sacred Heart of Jesus. Traditional Catholics have practiced this devotion since the earliest possible date known was May 29, 1818. This devotional practice to the Sacred Heart of Jesus and having His image enthroned in homes is to honour Him as Our Lord and centre of our lives. The head of the family consecrates the members of the household to the Sacred Heart. Jesus is given authority over our family, He becomes the King in our home, and He partakes in our lives, be it a joyous occasion or a sad event. This devotion comes directly from Jesus who told St. Margaret-Mary Alacoque that He would bless each home where a picture of His Sacred Heart is exposed and honored. This devotion was officially approved by Pope St. Pius X in 1908. There are 12 promises attached to this devotion. The following devotions and prayers are also encouraged to implement in one’s life which would surely please Our Lord.
Information sourced from : What is the Kingship of Christ? Written by Michael Davies The Two Hundred Year War of Liberal Catholicism
Text approved by Rev. Fr. Bernard Rulleau, O.S.B., 21st September, 2011 Liberal Catholicism, the Church enemies’ Trojan horse and a proponent of Masonic Liberalism among Catholics, has engaged a formidable war, that, though bound to fail in the end, is yet a real danger and drastic challenge for the faithful today. Defeats
Victories These victories were obtained each time the Vatican made a serious “faux pas”:
Collateral Setbacks The following condemnations are directly or indirectly related to the political and social doctrine of the Church:
Principles Relative to the Political and Social Doctrine of the ChurchText approved by Rev. Fr. Bernard Rulleau, O.S.B., 18th July, 2011, 12th April 2018
1.-Christ the King: Christ, “the beginning and the end of all things,” is King of the universe, by nature since He created it, and of mankind, moreover by conquest, since He redeemed it by His blood. 2.-Origin of the Political and Social Doctrine of the Church: Man being a social animal, God created society at the same time as man. Hence, Christ, the God-Man, is the King of society as well as the King of every man and every family. From this flows the Political and Social Doctrine of the Church or Doctrine of Christ the King. 3.-Origin of Authority: “There is no power but from God.” (Rm 13:1) Even if the people is called upon to choose its representatives and leaders, the latter must rule, not owing to the authority they would supposedly have received from their constituents, but to the authority derived from their charge, according to the Natural Law willed by God. (Encyclical Diuturnum Illud) We call this: “divine right,” which may be confirmed by royal or imperial consecration and coronation. The people may choose its leaders, yet it cannot grant them authority. In this sense, the expression “Sovereign People” is wrong and the State must acknowledge that it owes its authority to God, for instance, in the first article of the Constitution. This is why a king or any head of State is only a Lieutenant of Christ the King. 4.- Catholic Legislation: The expression “Sovereign People” is also wrong, inasmuch as this latter might decide what is good or evil, including divorce, abortion, euthanasia, homosexuality, etc., directly or through its representatives, whereas human laws must conform with the Natural and Divine Laws (Encyclical Sapientiae Christianae). Consequently laws, like State Constitutions, must be Catholic. Hence, a Non-Catholic State is a deficient State. 5.- State Religion: Moreover, the Encyclical Quas Primas states that “not only private individuals but also rulers and princes are bound to give public honour and obedience to Christ,” and adds: “nor is there any difference in this matter between the individual and the family or the State; for all men, whether collectively or individually, are under the dominion of Christ.” As a consequence, the Catholic Faith must be the “State Religion.” The State professes it, and encourages its development, while it restrains as much as possible the circulation of errors by virtue of a “tolerance” adapted to the necessities of social peace and public order (restrictions on public worship for false religions and on errors of all kinds, and hence restriction imposed upon the use of mass media): this issue pertains to the virtue of prudence. 6.- Doctrine of the Two Swords: In the temporal order, God exercises His authority through the Natural Law and in the Spiritual order, through His Church. On the spiritual level, the Church exercises it on His behalf through her Hierarchy. On the temporal level, the authority of the head of State or of the father of family derives from the Natural Law. Yet, since man is affected by original sin, the Church has received the mission not only to teach, but also to correct natural leaders, who err because of sin, and possibly condemn them. Consequently, the Church exercises over them an Indirect Power by reason of sin(ratione peccati), while She wields Direct Power in the spiritual domain. This we call the Doctrine of the Two Swords, which stand for the two powers. 7.- Union of Church and State: Harmony and cooperation between the Temporal and Spiritual Powers– the State acts under the “vigilance” of the Indirect Power of the Church – is called “Union of Church and State”, “which may be compared with the union of the soul and body in man” (Encyclical Immortale Dei). There must be neither “Unity”, nor confusion as in theocracies, nor a “Separation of Church and State”, which would mean the death of society, just like the separation of soul and body is man’s death. Yet this “Union” must maintain a “Distinction”between the two powers. 8.-The State’s Two Ends: Man having:
while Church institutions have:
9.- The Principle de Totality: How does the responsibility of the State stand in relation with its citizens? – Several principles give us the clue. First of all, Pope Pius XII defines the Principle of Totality: “This principle asserts that the part exists for the whole and that, consequently, the good of the part remains subordinated to the good of the whole, that the whole is a determining factor for the part and can dispose of it in its own interest. […] The principle of totality itself affirms only this: where the relationship of a whole to its part holds good, and in the exact measure it holds good, the part is subordinated to the whole and the whole, in its own interest, can dispose of the part.” (First International Congress on Histopathology of the Nervous System, Sept. 14th, 1952) St Thomas says: “According to nature, the City has priority over any individual”. Nevertheless, in the supernatural order, the goal is the salvation of the greatest number of souls. This is why the State, which belongs to the natural order and has for objective the temporal common good, also has an extrinsic and accidental end, which is the salvation of the citizens. However the fact that the part is subordinated to the whole does not allow flouting justice, truth and charity, the rights of which should always be safeguarded. 10.-The antithesis of this principle is embodied in the doctrine of the Rights of Man, which deny any divine or human authority and consequently every human community, including the family. According to this doctrine the whole is allegedly subordinated to the part and society and the country to individuals. The end of the family is claimed to be the parents’ happiness and not the procreation and education of children. Modern ideologies, and especially Personalism, consider the person in his independence and complete freedom as the end of everything. The intrinsic end of the State is no longer the Common Good, but the defence of the “rights” of the person. 11.-The Principle of Totality also disagrees with the Principle of Nationalities, according to which each “nation” has the right to set itself up as a State. This principle is revolutionary, for the notion of “nation”, in the modern sense of the word, is quite vague and new regional idiosyncrasies are always discovered. Nationalism has been used to destroy multinational traditional Cities and now a regionalist and separatist Nationalism is a device to destroy National States for the benefit of Globalization. On the contrary, St Thomas Aquinas required vigilance over the autonomy of the City against international trade exchanges, so as to preserve the purity of public morals against the spirit of lucre in particular. A striking example of this process of dislocation is the deliberate implosion of the Austro-Hungarian Empire – nationalities, languages and religions coexisted peacefully under the authority of a Catholic prince – and next the implosion of Czechoslovakia and of Yugoslavia as sequels of a chain reaction. 12.-Principle of Subsidiarity: “Just as it is gravely wrong to take from individuals what they can accomplish by their own initiative and industry and give it to the community, so also it is an injustice and at the same time a grave evil and disturbance of right order to assign to a greater and higher association what lesser and subordinate organizations can do.” (Encyclical Quadragesimo Anno) This principle enables citizens to make decisions at the local or regional level, if recourse to the State is not absolutely necessary. It prevents civil services as overstaffed as inefficient. 13.-Principle de Substitution: It is the corollary of the Principle of Subsidiarity and means that when problems exceed the capacity of smaller units, the next higher level has the duty to support them, within the limits of that same Principle of Subsidiarity, and within these limits only, since excessive or too frequent interventions might result in a loss of efficiency and essential purpose of the minor communities. “For every social activity ought of its very nature to furnish help to the members of the social body, and never destroy and absorb them.” (Encyclical Quadragesimo Anno).Just like the Totalitarian State, the Welfare State unduly takes over and assumes the duties of most or all intermediate bodies (trades and crafts, municipalities, schools and education in general) and even the family, occasionally going so far as to consider that children belong to the State before belonging to their families. 14.-The consequence of these principles is the Corporate Organization of society requested by Pius XII: “The corporate form of social life –and particularly of economic life – fosters Christian life for persons, communities, work and private property.”(July 10th, 1946) 15.-Distinction between the Political and Social Realms: Beware of any confusion between the political and the social realm (intermediate bodies belong to this latter). Intermediate bodies and families cannot survive in a normal way without the protection of the State and, if the State is harmful, it can enslave them and use them as “tools” in its service. It would therefore be a serious mistake to think that by dint of social work we can obtain political results, since they are quite distinct spheres. Yves Chataignier calls such a belief Spontaneism. This is why Charles Maurras used to say “Politics first”, meaning that without political control, the family, the intermediate bodies, and apostolate itself might be in jeopardy. 16.-A Good Regime: This is why we should remember, that according to St Thomas, a good regime is in the service of the Common Good, whereas a bad regime seeks some specific profit. 17.-The Best Form of Government, according to St Thomas, is the government of one man alone, i.e. “monarchy”, in the etymological sense of the word. In decreasing order, good regimes are: monarchy, aristocracy, and republic, as for bad regimes they are: tyranny, oligarchy, and democracy. St. Thomas explains that, in the abstract, the best regime is a monarchy moderated by aristocracy and “democracy” (in the ancient or patriarchal meaning). In concreto, the best regime is that which suits the traditions of each people. Yet Parliamentarism and Universal Suffrage must be avoided, both were condemned by Pius VI and Pius IX among others. 18.-Risk of Tyranny: If tyranny is the most “unjust” form of government, St. Thomas also points out that “most collective governments ended up in tyranny.” When Communism was at its apex, it had its “popular democracies”, which were nothing else than the “dictatorship of the people” (in fact the dictatorship of an oligarchic party). Today Western “totalitarian democracy” tends to settle almost everywhere in the world. It is a liberal democracy within which an oligarchy is in control, while it entertains the people by various performances and imposes upon it the brainwash of the “politically correct,” etc. Historian François Furet explains: “In every democratic power lies [...] a hidden oligarchy, which is both opposed to democratic principles and essential to its smooth running”. 19.-The Fight against Sects: Hence the importance of fighting against the sects, which form the greatest part of that hidden oligarchy : “Beyond governments, which come and go, Freemasonry is the lasting backbone of the Republic”. [1]“Free-Masonry is a closed Republic, while the Republic is open Free-Masonry.” “We are not in a Republic, but in a Freemasonry.”[2] 20.-The “Form”of Society: Pius XII attaches great importance to the type of regime, and more particularly to the “form” of society and its government: “From the form – in conformity or not with the divine laws – given to society depends and follows good or evil for souls, i.e. the fact that, in the course of their earthly life with all its contingencies, men, who are all called to be vivified by the grace of Christ, breathe, the healthy and life-giving air of truth and moral virtues, or, on the contrary, the morbid and often fatal germs of error and depravity”. (June 1st, 1941 Radio-Message). This is the very reverse of the “Ralliement” policy (“In so much does legislation differ from political power, and its form, etc.,”Au milieu des Sollicitudes, Leo XIII, 1892). The latter hoped to secure good laws regardless of the ideology underlying the regime and constitution, forgetting that no evil tree can bring forth good fruits and that no bad regime will ever allow good laws to be voted, or to remain. [1]Acts of the 1919 Convent of the Grand Orient of France, Br :.Lafferre, quoted in Civitas, No. 30, December, 2008, pp. 33 and 51. [2]Mgr Henri Delassus, La Conjuration antichrétienne(The Anti-Christian Conspiration), v. I, p. 290, quoting Mr. Gadaud, Minister of Public Works, then Archbishop Gouthe-Soulard, of Aix, France. The Universal Rights of Christ the King
In his encyclical, Quas Primas, Pope Pius XI reaffirmed the unbroken teaching of his predecessors upon the papal throne that states as well as individuals must submit themselves to the rule of Christ the King. In affirming this fundamental truth of our faith, Pope pius was not referring simply to Catholic nations, or even to Christian nations, but to the whole of mankind. He cites from the encyclical, Annum Sacrum of Pope Leo XIII: The empire of Christ the King includes not only Catholic nations, not only Baptized persons who, though of right belonging to the Church, have been led astray by error, or have been cut off from her by schism, but also all those who are outside the Christian faith; so that truly the whole of mankind is subject to the power of Christ. The separation of Church and state was condemned unequivocally by the Roman Pontiffs. The Church's teaching is that the State has an obligation to render public worship to God in accord with the teachings of the True Church, the Catholic Church, and positively to aid the Catholic Church in the carrying out of her functions. The state does not have the right to remain neutral regarding religion, much less to pursue a secular approach in its policies. Addendum, December 4, 2006: Vatican II did speak of religious freedom in Dignitatis Humanae, in the sense men must be free from civil coercion. It did not officially change traditional Catholic doctrine on the moral duty of men and societies toward the true religion and toward the one Church of Christ [the Holy Spirit would not allow such a thing], although many Catholics do not understand this because of the confusing policies [as opposed to teachings] of the modern Vatican. And thus many priests today, from the pulpit expound endlessly on the Church as just one of many correct paths to salvation, and while some still welcome converts, essentially they preach that it is no longer necessary to be a Catholic, period. A local priest in a nearby parish does this all the time. This is heretical and harmful to Catholics, the unity of the Church and especially harmful to non-Catholics. [Only those who are outside of the Church through invincible ignorance or through no fault of their own, and who are in the state of grace at the time of death are exempt.] Every week I receive reports from Catholics here and in Canada about this serious error. Even the rite of Baptism is in danger because of this false belief. If the Church is no longer necessary, but only the best choice of one among many valid religions, then the necessity of Baptism becomes a sentimental "sacrament", a social event, perhaps not officially, but in practice. Non-Catholics are now regular sponsors or godparents in various dioceses, which further reduces the dogma of the faith to a mere preference. Some priests have now given themselves permission, apparently, [perhaps the bishops are in agreement] to either change the Baptismal form or to have the laity participate in the manner of the priest, or both. One recent "baptism" was described to me as "baptizing" in the name of a different Trinity, not the Father, Son and Holy Ghost [or Spirit]. This invalidates the Sacrament. At the same sacrilege the laity poured the water. Laity may Baptize in an emergency, and say the words given by Christ while pouring the water three times. But the ordinary minister of Baptism is the priest and it is he that must pour the water, as it is the one administering the Sacrament that does both, it is not a mixed rite, so to speak. At that parish Christ was definitely not King as His precise words for Baptism were deliberately ignored! And a helpless little baby remains unBaptized! No one claiming to be a Christian would, one hopes, dispute the fact that as individuals we must submit ourselves to the rule of Christ the King, but very few Christians, Catholics included, and conservative Catholics among them, understand, let alone uphold, the Social Kingship of Christ. Strictly speaking, God alone has rights which belong to Him of His very nature. As human beings we possess only contingent rights, rights which are accorded to us by God. We have a right to do only what is pleasing to God. The fundamental meaning of the word, "liberty," is the ability to act without constraint. Again, citing from Pope Leo XIII: The true liberty of human society does not consist in every man doing what he pleases, for this would simply end in turmoil and confusion, and bring on the overthrow of the State: but rather in this, that through the injunctions of the civil law all may easily conform to the prescriptions of the ETERNAL LAW. Christ is the Ruler of the kings of the earth and He must Reign! Opportet illum regnare! |
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