Sadly, this day in history could have been avoided if we had only listened to what our traditional Roman Catholic pontiffs had been telling us for many years prior to the Second Vatican Council. On March 19, 1937 Pope Pius XI, in writing about Atheistic Communism, said:
“It may be said in all truth that the Church, like Christ, goes through the centuries doing good to all. There would be today neither Socialism nor Communism if the rulers of the nations had not scorned the teachings and maternal warnings of the Church.” (Divini Redemptoris, paragraph 38)
There are at least eleven (11) little known traditional papal documents that focus on today’s Social Justice and Economic Democracy issues (i.e., Socialism, Communism, Americanism, and Christian Democracy) in the context of the Kingdom of Christ.
In 1901, in the context of Social Justice and Economic Democracy, Pope Leo XIII wrote:
“What Social Democracy is and what Christian Democracy ought to be, assuredly no one can doubt. The first, with due consideration to the greater or less intemperance of its utterance, is carried to such an excess by many as to maintain that there is really nothing existing above the natural order of things, and that the acquirement and enjoyment of corporal and external goods constitute man's happiness. It aims at putting all government in the hands of the masses, reducing all ranks to the same level, abolishing all distinction of class, and finally introducing community of goods. Hence, the right to own private property is to be abrogated, and whatever property a man possesses, or whatever means of livelihood he has, is to be common to all.” (Graves De Communi Re, paragraph 5)
“As against this, Christian Democracy, by the fact that it is Christian, is built, and necessarily so, on the basic principles of divine faith, and it must provide better conditions for the masses, with the ulterior object of promoting the perfection of souls made for things eternal. Hence, for Christian Democracy, justice is sacred; it must maintain that the right of acquiring and possessing property cannot be impugned, and it must safeguard the various distinctions and degrees which are indispensable in every well-ordered commonwealth. Finally, it must endeavor to preserve in every human society the form and the character which God ever impresses on it. It is clear, therefore, that there is nothing in common between Social and Christian Democracy. They differ from each other as much as the sect of socialism differs from the profession of Christianity.” (Graves De Communi Re, paragraph 6)
In 1922, in the context of The Kingdom of Christ, Pope Pius XI elaborated extensively on the aftermath of World War I and commented in pertinent part:
“There is a species of moral, legal, and social modernism which We condemn, no less decidedly than We condemn theological modernism.” (Ubi Arcano Dei Consilio, On the Peace of Christ in the Kingdom of Christ, paragraph 61)
“The Church does not desire, neither ought she to desire, to mix up without a just cause in the direction of purely civil affairs. On the other hand, she cannot permit or tolerate that the state use the pretext of certain laws of unjust regulations to do injury to the rights of an order superior to that of the state, to interfere with the constitution given the Church by Christ, or to violate the rights of God Himself over civil society.” (Ubi Arcano Dei Consilio, On the Peace of Christ in the Kingdom of Christ, paragraph 65)
In this regard, there are at least fourteen (14) little known traditional papal documents that focus on the legitimacy of today’s contemporary Catholic doctrinal (i.e., Modernism) issues. More importantly, there are also at least eleven (11) little known traditional papal documents that focus on today’s Social Justice and Economic Democracy issues (i.e., Socialism, Communism, Americanism, and Christian Democracy) in the context of the Kingdom of Christ.
Note that these papal documents include Pope Leo XIII’s 1899 warning concerning new opinions, virtue, nature and grace with regard to Americanism.
What is a papal document? It is a focused doctrinal or moral pronouncement written, dated, signed, and promulgated by a Catholic pope. These pronouncements are essentially epistles written by the apostolic successors to Peter. Arguably, traditional papal documents were promulgated prior the opening of the Second Vatican Council on October 11, 1962.
As a result most contemporary Catholic seminaries focus on post Second Vatican Council papal documents and catechesis – at the expense of the more traditional and more relevant Modernist and Social Justice and Economic Democracy issues. As a result most contemporary Catholic prelates (to include priests, bishops, archbishops, and cardinals) and laity are marginally qualified to deal with our contemporary Modernist and Social Justice and Economic Democracy issues.
Arguably, the focus of contemporary Catholic seminaries can be attributed to The Fruits of Radical Catholic Modernism – a radical philosophy espoused by Saul David Alinsky in Reveille For Radicals (originally published 1946) and Rules for Radicals (originally published 1971). It should be noted that The Fruits of Radical Catholic Modernism was endorsed and reposted by a respected and well known retired Catholic Bishop.
Buried in the Alinsky ruckus are forty-five (45) goals of communism originally articulated in 1958 (prior to the Second Vatican Council) by W. Cleon Skousen. These forty-five goals were subsequently published in the United States Congressional Record on January 10, 1963. Many of these forty-five communist goals are very relevant – but two goals are particularly chilling:
Communism Goal 27: Infiltrate the churches and replace revealed religion with "social" religion. Discredit the Bible and emphasize the need for intellectual maturity which does not need a "religious crutch."
Communism Goal 42 – Create the impression that violence and insurrection are legitimate aspects of the American tradition; that students and special-interest groups should rise up and use “Union of force” to solve economic, political or social problems.
With regard to Communism Goal 42 the updated Kindle eBook edition of Skousen’s 1958 book (published 2014, pages 356-357) states in pertinent part:
“So-called “urban revolution” was preached on many college campuses during the riotous 1960s, and after. Various groups that formed during this period included such extreme activists as the Students for a Democratic Society (SDS), the Weathermen, the Weather Underground, the Black Panthers, the Symbionese Liberation Army, and others.
“In 1971, Saul Alinsky’s new book, Rules for Radicals, gave activist groups step-by-step instructions on how to organize segments of society to push their socialist agenda.
“A key to winning popular support for socialism during those tumultuous times was to rename its various goals. Catch-words and phrases began to circulate and become popularized such as “social justice” (all things in common), “progressivism” (erase the Constitution), “economic democracy” (take from productive people, give to unproductive people), “work-place democracy” (unions controlling owners’ private property), “environmental justice” (anti-human policies, and global warming doctrine), “assault weapons” (anti-gun term), “living wage” (wage control), “abortion rights” (slaughter of the unborn), “homophobic” (unhealthy fear of homosexuality), “undocumented workers” (illegal immigrants), “anti-choice” (people with traditional or Biblical values regarding abortion), “gender reassignment” (sex change), etc. Today there is a new obscenity in the culture—a new “anything goes” that has replaced normal restraint and self-governance. Among increasing numbers of communities there is an accepted disrespect for traditional decent and good, and an accepted respect for a degraded kind of “good.”
“From violent demonstrations to people with ulterior motives quietly working from within the system, this destructive movement against families has risen to prominence and influence. It has Union of disparate forces with its many slogans, phrases and words to establish anti-family and anti-Judeo-Christian beachheads in all levels of society—from day care centers to the White House.”
Can the Union of Socialist States of America (USSA) evolution be stopped and reversed? Absolutely – but we will have to play by their rules. It will take an Alinsky style grass-roots effort – by our own community organizers (both prelates and laity) – to peacefully combat our nations biased media, moral decadence, unconstitutional attacks on free enterprise, unconstitutional censorship, unconstitutional attacks on religion, etc.
The chronological scope of relevant papal documents that focus on the legitimacy of today’s contemporary Catholic doctrinal issues (i.e., Modernism) ranges from the start of the Council of Trent (December 13, 1545) through the start of the Second Vatican Council on October 11, 1962. Chronologically, these fourteen (14) relevant “Modernism” papal documents include:
- Iniunctum Novis, The Profession of Faith of the Council of Trent, Papal Bull promulgated under the auspices of the Council of Trent (1545-1563), Papal Bull promulgated by Pope Pius IV on November 13, 1565.
- Quo Primum, Promulgating the Tridentine Liturgy, Apostolic Constitution of Pope Saint Pius V, given at Saint Peter’s on July 14, 1570.
- Mirari Vos, On Liberalism and Religious Indifferentism, Encyclical of Pope Gregory XVI, given in Rome, at Saint Mary Major, on August 15, 1832.
- Quanta Cura, Condemning Current Errors, Encyclical of Pope Pius IX, given at Rome, from Saint Peter’s, on December 8, 1864.
- Humanum Genus, On Freemasonry, Encyclical of Pope Leo XIII, Given at St. Peter's in Rome on April 20, 1884.
- Depuis Le Jour, On the Education of Clergy, Encyclical of Pope Leo XIII, addressed the Archbishops, Bishops and Clergy of France, Given at Rome, at Saint Peter’s, on September 8, 1899.
- Tra Le Sollecitudini, On Sacred Music, Motu Proprio promulgated by Pope Saint Pius X on November 22, 1903.
- Acerbo Nimis, On Teaching Christian Doctrine, Encyclical of Pope Saint Pius X, addressed to the patriarchs, primates, archbishops, bishops, and other ordinaries in peace and communion with the Apostolic See, given at Rome, at Saint Peters, on April 15, 1905.
- Lamentabili Sane, Syllabus Condemning the Errors of the Modernists, promulgated by Decree of Pope Saint Pius X promulgated on July 3, 1907.
- Pascendi Dominici Gregis, On the Doctrines of the Modernists, Encyclical of Pope Saint Pius X promulgated on September 8, 1907.
- Notre Charge Apostolique, Our Apostolic Mandate (On the “Sillon”), Encyclical Letter of Pope Saint Pius X promulgated on August 25, 1910.
- Sacrorum Antistitum, Establishing Certain Laws for the Driving Out of the Dangers of Modernism, Motu Proprio of Pope Saint Pius X, given in Rome, at Saint Peters, on September 1, 1910.
- Mortalium Animos, On Fostering True Religions, Encyclical of Pope Pius XI, Given at Rome, at Saint Peter's, on January 6, 1928.
- Humani Generis, Concerning Some False Opinions Threatening to Undermine the Foundations of Catholic Doctrine, Encyclical of Pope Pius XII promulgated on August 12, 1950.
English translations of twelve (12) of the preceding fourteen (14) “Modernism” papal documents were readily available online. There are issues with the English translations of two of the more important documents: Tra Le Sollecitudini (On Sacred Music) and Sacrorum Antistitum (Establishing Certain Laws for the Driving Out of the Dangers of Modernism).
The Vatican has a hard to find online translation of Tra Le Sollecitudini in Spanish, Italian, Latin and Portuguese – but no English translation. That being said, the above referenced hyperlink to an English translation (On Sacred Music) also references a problematic online source with on-again and off-again text for this one document. The online source is otherwise reliable.
Only a Latin translation of one papal document (Sacrorum Antistitum) was readily available online. There is a small portion (600 of 6,000 words) of Sacrorum Antistitum (The Oath Against the Errors of Modernism) that has been translated into English – but there is so much more of Sacrorum Antistitum that bears reading. A diligent search only recently found a credible English translation of Sacrorum Antistitum in an online archived copy of The American Catholic Quarterly Review, Volume 35 (January to October 1910), Number 140, pages 712-731.
A diligent search also found an English translation of The Oath Against the Errors of Modernism in the 30th edition of Denzinger’s The Source of Catholic Dogma (numbered paragraphs 2145-2147). Moving on…
When studying contemporary issues there are also at least eleven (11) relevant traditional papal documents that focus on contemporary Social Justice and Economic Democracy issues. These documents can help us better understand this day in history and help guide us in the restoration of our once great nation. Chronologically, these traditional Social Justice and Economic Democracy documents include:
- Qui Pluribus, On Faith and Religion, Encyclical of Pope Pius IX, given in Rome on November 9, 1846.
- Quod Apostolici Muneris, On Socialism, Encyclical of Pope Leo XIII, Given at Saint Peter's, in Rome, on the twenty-eighth day of December 28, 1878.
- Diuturnum, On the Origin of Civil Power, Encyclical of Pope Leo XIII, given at Saint Peter’s, in Rome, on June 29, 1881.
- Immortale Dei, On the Christian Constitution of States, Encyclical of Pope Leo XIII, given at Saint Peter’s, in Rome, on November 1, 1885.
- Libertas (also known as Libertas Praestantissimum), On the Nature of True Liberty, Encyclical of Pope Leo XIII, Given at Saint Peter's, in Rome, on June 20, 1888.
- Rerum Novarum, On Rights and Duties of Capital and Labor, Encyclical of Pope Leo XIII, Given at Saint Peter’s in Rome, on May 15, 1891.
- Testem Benevolentiae Nostrae, Concerning New Opinions, Virtue, Nature and Grace, With Regard to Americanism, Pope Leo XIII Apostolic Letter addressed to Cardinal Gibbons, dated January 22, 1899.
- Graves De Communi Re, On Christian Democracy, Encyclical of Pope Leo XIII, given in Rome, at Saint Peter’s, on January 18, 1901.
- Ad Beatissimi Apostolorum, Appealing for Peace, Encyclical of Pope Benedict XV, given in Rome, at Saint Peters, on November 1, 1914.
- Ubi Arcano Dei Consilio, On the Peace of Christ in the Kingdom of Christ, Encyclical of Pope Pius XI, given in Rome, at Saint Peters, on December 23, 1922.
- Divini Redemptoris, On Atheistic Communism, Encyclical of Pope Pius XI, given at Saint Peter’s, in Rome, on March 19, 1937.
English translations of the preceding eleven (11) Social Justice and Economic Democracy papal documents were available online at the time this was written.
Realistically, we cannot be expected to read or digest all of these traditional papal documents in one sitting or even in one day or one week. Most of these papal documents can be read in a half hour or less; very few of these documents will take up to an hour to read. It therefore behooves us to establish a daily reading program to familiarize ourselves with the above referenced documents. Reading one papal document a day is reasonable.
Prudence suggests that if we are to restore Christ’s traditional Roman Catholic Church, and restore our once great nation, we should revisit and restore to prominence these and other relevant traditional papal documents that focus on contemporary Modernist and Social Justice and Economic Democracy issues. The laity, priests, bishops, and cardinals must take it upon themselves to familiarize themselves with these traditional papal documents – before someone decides to block or limit our online access to these traditional documents.
That being said, we can still stop and reverse the evolution of the Union of Socialist States of America (USSA).
First, we must pray and pray – and pray some more.
Second, text and tweet no more – read and read, and read some more. We must all reeducate ourselves before it is too late.
Third, it is incumbent upon Catholic bishops, and cardinals to reintroduce relevant traditional papal documents to the seminary and to the laity. Catholic priests and bishops will also have to climb back into the pulpit and share what the traditional pontiffs taught us about our contemporary Modernist and Social Justice and Economic Democracy issues. Our Catholic priests and bishops will also have to add these relevant papal documents to the curriculum for continuing Catholic education. Their forum also includes (but is not limited to) letters, articles in parish bulletins, and ministry workshops. Hopefully our Judeo-Christian brethren will follow the lead of our Catholic priests and bishops.
Fourth, we must rely on our Catholic laity to function as community organizers. Recall that we will have to play by their rules. It will take an Alinsky style grass-roots effort – by our own community organizers – to peacefully combat our nation’s biased media, moral decadence, unconstitutional attacks on free enterprise, unconstitutional censorship, unconstitutional attacks on religion, etc.
Finally, we must again pray and pray – and again pray some more.