Chapter 8 - FILL IN HERE

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Liberalism, or Society without God

“Indifferentism is atheism minus the name.”

Leo XIII

I am going to try to expose for you here, after having analyzed the principles of political Liberalism, how the movement of generalized laicization, which has now almost entirely destroyed Christendom, has its source in the liberal principles. This is what Pope Leo XIII shows in his Encyclical Immortale Dei, in a very classic text that we should know:

The “New Law”

This pernicious and deplorable taste for novelties, started in the sixteenth century, after having at first upset the Christian Religion, soon by its natural propensity passed over to philosophy, and from there to all the levels of civil society. It is in this source that we must find the origin of these modern principles of unrestrained liberty, dreamed up and promulgated among the great upheavals of the last century, like the principles and the bases of a new law, unknown up to then, and on more than one point in disagreement not only with Christian law, but with the natural law. Here is the first of all these principles: all men, from the fact that they are of the same race and of the same nature, are similar and, by this fact, equal among themselves in the practice of life. Everyone depends on himself alone so much that he is not in any way subject to the authority of others: with complete freedom he can think about anything that he wants, and do what pleases him; no one has the right to command others. In a society founded on these principles, the public authority is only the will of the people, which, depending only on itself, is also the only one to command itself. It chooses its agents, but in such a way that it delegates to them not so much the right as the function of power in order to exercise it in its name. The sovereignty of God is ignored, exactly as if God did not exist, or were not at all interested in the society of mankind; or, indeed, as if men, either in particular or in society, owed nothing to God, or as if one could imagine any power whatsoever of which the cause, the force, the authority did not reside quite entirely in God Himself.

In this manner, it can be seen the State is nothing else than the multitude that is master and governor of itself; and from the idea that the people is supposed to be the source of all law and of all power, it follows that the State does not believe that it is tied to any obligation towards God, does not officially profess any religion, is not bound to search out which is the sole true one among them all, or to prefer one to the others, or to favor one of them most importantly; but that it has to afford them all equality before the law from the moment when the discipline in the republic does not suffer any detriment from this. Therefore, everyone will be free to make himself a judge of every religious question, everyone will be free to embrace the religion that he prefers, or not to follow any if none of them suits him. From this follow necessarily freedom of all conscience without restraint, absolute freedom to adore or not to adore God, license without limit both to think and to publish one’s thoughts.1

Consequence of the “New Law”

It being given that the State rests on these principles, which are in great favor today, it is easy to see to what place the Church is unjustly relegated. Indeed, in the places where practice is in agreement with such doctrines, the Catholic Religion is put in the State on a basis of equality, or even of inferiority, with societies that are foreign to it. There is no consideration at all taken of the ecclesiastical laws; the Church, which has received from Jesus Christ the order and the mission to teach all nations, sees itself forbidden to have any influence in public instruction. In matters that are of common concern, the heads of State pass arbitrary decrees and on those points display a proud scorn for the holy laws of the Church. Thus, they make the marriages of Christians go back to their jurisdiction; pass laws on the conjugal bond, its unity, its stability; lay their hands on the goods of clerics and deny to the Church the right to possess anything. In short, they treat the Church as if it had neither the character nor the rights of a perfect society, and were simply an association similar to the others that exist in the State. Further, whatever it has of rights, of legitimate power of action, they make this depend on the concession and the favor of the governments.2

Ultimate Consequences

…Thus, in this political situation that several favor today, there is a tendency of ideas and of whims to drive the Church completely out of society, or to hold it subjected and chained to the State. The greater part of the measures taken by the governments are inspired by this plan. The laws, public administration, education without religion, the plundering and destruction of the religious orders, the suppression of the temporal power of the Roman Pontiffs, all tends to this end: to strike the Christian institutions to the heart, to reduce the freedom of the Catholic Church to nothing and its other rights to nothingness.3

Leo XIII therefore showed that the new law, which is that of the liberal principles, leads to the indifferentism of the State with regard to religion; that is, he says, “atheism minus the name,“4 and to eliminating the Catholic Religion from society. In other words, the objective of the impious Liberals is nothing less than the elimination of the Church, to be reached by the destruction of the Catholic States that support the Church. These States were the bulwark of the Faith. Therefore, it was necessary to demolish them. Once these bulwarks of the Church were destroyed, once the political institutions that were its protection and the expression of its benevolent influence were suppressed, the Church itself would be paralyzed and prostrate, and with it the Christian family, the Christian school, the Christian spirit, and even the Christian name itself. Thus, Leo XIII clearly saw this Satanic plan, woven by the Masonic sects, which is leading today to its ultimate consequences.

Laicizing Liberalism at Work at Vatican II

The heaped measure of impiety, which had never been attained up to then, was accomplished when the Church itself, or at least what has endeavored to pass for it, adopted at Vatican II the principle of the laicism of the State, or what goes back to the same thing, the rule of equal protection by the State of the adherents of all the cults, by means of the declaration on religious liberty. I will come back to this. That indicates likewise how far the liberal ideas have penetrated the Church itself right up to its highest spheres. I will return to this also.

In order to recapitulate the logical sequence of the liberal principles up to their extreme consequences for the Church, here is the schema which I joined to my letter to Cardinal Seper on February 26, 1978; it is an enlightening parallel between Quanta cura of Pius IX and Immortale Dei of Leo XIII:

Leo XIII

Pius IX

lmmortale Dei5

Quanta Cura6

1. Condemnation of individualist indifferentist rationalism, and of State indifferentism and monism.

2. Denunciation of naturalism and of its application to the State:

“All men are equal among themselves; everyone depends on himself alone so much that he is not in any way subject to the authority of others; with complete freedom he can think about anything that he wants, and do what pleases him…” “The public authority is only the will of the people….From the idea that the people is considered to be the source of all law…it follows that the State does not consider itself tied to any obligation towards God, does not officially profess any religion, is not held…to prefer any of them to the others…”

“Many today apply to civil society the impious and absurd principle of naturalism, and dare to teach that the best political regime and the progress of civil life demand absolutely that human society be established and governed without any more taking into consideration of religion, as if it did not exist, or at least without making any distinction between the true and the false religions.”

2. Consequence: the “right to religious liberty” in the State:

“…but that it should concede to all equality under the law, from the time when the discipline of the republic does not suffer any detriment from this. Everyone therefore will be free to make himself the judge of every religious question, to embrace the religion that he prefers, or not to follow any of them if none of them please him…”

2. Consequence: the “right to religious liberty” in the State: “Also against the doctrine of the Holy Scriptures, of the Church, and of the Holy Fathers, they affirm without hesitation that ‘the best condition of society is that in which there is not conceded to the Power the duty of restraining the violators of the Catholic Religion by legal penalties, except to the degree that public tranquility demands it…’” Additionally: “Freedom of conscience and of forms of worship is a right proper to every man. This right must be proclaimed and guaranteed in every society that is well organized…”

3. Consequences of this “new law”:

4. Consequence of this “new law”: harm to the Church:

“It being given that the State rests on these principles, which are in great favor today, it is easy to see to what place the Church is unjustly relegated. Indeed, in that place where practice is in agreement with such doctrines, the Catholic Religion is put in the State onto the basis of equality, or even of inferiority, with societies that are foreign to it…In short, they treat the Church as if it had neither the character nor the rights of a perfect society, and was simply an association similar to the others that exist in the State.”

Pius IX denounces the last “opinion” quoted here in (2) as:

“an erroneous opinion, fatal to the maximum for the Catholic Church and the salvation of souls.”

He says no more about it, but adds later on that all that leads to:

“setting religion apart from society.”

Beyond a doubt, Vatican II does not affirm the first principle of Liberalism, which I call here individualistic indifferentist rationalism; but, as I will show you, all the rest is there: State indifferentism, the right to religious liberty for all the followers of all religions, destruction of the public law of the Church, suppression of the Catholic States: it is all there, this whole series of abominations finds itself consigned there, and demanded by the very logic of a Liberalism that does not want to say its name but is the poisoned source of all this.

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