Conciliar Distortions of Christ’s Kingship Reveal Modernist Apostasy
Catholic News Agency (Nov. 23, 2025) reports on the centenary of Pius XI’s encyclical Quas Primas, emphasizing its response to early 20th-century secularism while quoting multiple post-conciliar Jesuits. The article credits French laywoman Marthe de Noaillat with campaigning for the feast’s establishment and frames Christ’s Kingship through ambiguous “justice and peace” rhetoric.
Perverted Historical Narrative Conceals Anti-Modernist Crusade
The article’s claim that Pius XI instituted the feast primarily due to “secularism and nationalism” constitutes doctrinal negligence. Nowhere does it mention the encyclical’s explicit condemnation of modernist apostasy within the Church – the graver threat identified by St. Pius X in Pascendi Dominici Gregis (1907). Pius XI writes in Quas Primas:
“The rebellion of individuals and states against the authority of Christ has produced deplorable consequences… We referred to the chief cause of the difficulties under which mankind was laboring.”
This “chief cause” was not external political structures but the rejection of Christ’s social reign, manifested most dangerously through theological modernism – a reality suppressed in the CNA report.
Jesuit Infiltration Corrupts Doctrinal Purity
The article’s reliance on Jesuit commentators like Fergus O’Donoghue and Mark Lewis exposes its conciliar bias. These representatives of the post-Vatican II Jesuit order – which publicly promotes heresies like religious indifferentism (Lumen Gentium §16) – pervert Pius XI’s integral teaching. When Lewis claims “we aspire to become people who want to live our lives with integrity,” he reduces the Kingship of Christ to humanitarian ethics, directly contradicting Pius XI:
“Nations will be reminded by the annual celebration of this feast that not only private persons but also rulers and princes are bound to give public honor and obedience to Christ.” (Quas Primas §32)
Marthe de Noaillat: Trojan Horse of Subjectivism
CNA’s uncritical celebration of Marthe de Noaillat ignores her dangerous ecclesiological model. By emphasizing a “groundswell of opinion” (McGuckian) rather than hierarchical authority, the article implicitly endorses the modernist heresy of sensus fidelium condemned in Lamentabili Sane (1907):
“The Church listening cooperates in such a way with the Church teaching in defining truths of faith, that the Church teaching should only approve the common opinions of the Church listening.” (Prop. 6)
Pius XI instituted the feast by papal authority, not democratic petition – a distinction obliterated in this conciliar narrative.
Omission of Social Kingship Condemns Conciliar Apostasy
Most grievously, the article remains silent on the dogmatic necessity of Christ’s social reign affirmed in Quas Primas:
“When once men recognize, both in private and in public life, that Christ is King, society will at last receive the great blessings of real liberty, well-ordered discipline, peace and harmony.” (§19)
This contradicts Vatican II’s Declaration on Religious Freedom (Dignitatis Humanae), which permits false religions to flourish publicly – a heresy explicitly condemned by Pius IX in Syllabus of Errors (1864):
“Every man is free to embrace and profess that religion which, guided by the light of reason, he shall consider true.” (Condemned Proposition 15)
Biblical Reductionism Replaces Dogmatic Certainty
Dominican Fr. Dominic Holtz’s Old Testament analysis exemplifies the historicist hermeneutic condemned in Lamentabili Sane (Prop. 3). By framing Davidic kingship as merely “God’s promises,” he ignores Pius XI’s doctrinal precision:
“Christ reigns in the minds of men… in the wills of men… in the hearts of men… but chiefly in the properly social order through His Kingship as Man.”
The article’s concluding focus on “care for one another” replaces Adveniat Regnum Tuum with humanitarian socialism – the very “cult of man” denounced by Pius XI as apostasy.
Satanic Subversion Through Liturgical Minimalism
CNA’s failure to address the feast’s abolition in 1969 and its conciliar restoration (2007) reveals complicity with modernist destruction. The Novus Ordo’s celebration of “Christ the King” retains the name while gutting the doctrine – reducing it to “solemnity” devoid of Quas Primas‘s call for civilizational submission to the Social Reign. As Pius XI warned:
“The perfect harmony of the divine rule is missing where the authority of Christ is ignored… For this reason, the entire human society had to be shaken, because it lacked a stable and strong foundation.”
The conciliar church’s refusal to condemn false religions proves its antichrist nature – fulfilling Pius XI’s prophecy of societies that “refuse to submit to the rule of our Savior.”
Source:
Why Pope Pius XI established the feast of Christ the King in a turbulent 1925 (catholicnewsagency.com)
Date: 23.11.2025