The apostolic administrator of the Vicariate Apostolic of Nepal, Mr. Silas Krishna Bogati, has urged the country’s Catholics to vote “wisely” in the upcoming March 5 parliamentary elections, framing political participation as a civic duty to bring “positive political change.” This appeal, issued from a post-conciliar ecclesiastical structure, operates entirely within the naturalistic framework of modern democracy, utterly divorced from the Catholic doctrine of the Social Kingship of Christ. It exemplifies the radical rupture with integral Catholic teaching that defines the post-1958 “Church.” The article presents this engagement as unremarkable, yet its silence on the absolute necessity of the public recognition of Jesus Christ as King of nations constitutes a damning admission of apostasy.
Theological Bankruptcy: Omission of Christ the King
The most grievous error is not what is said, but what is conspicuously absent. Mr. Bogati’s call to “choose wisely” and enact “positive political change” makes no reference whatsoever to the Social Reign of Our Lord Jesus Christ. This is a direct violation of the doctrine so solemnly defined by Pope Pius XI in the encyclical Quas Primas, instituted precisely to combat the secularism that now permeates even the highest echelons of the post-conciliar hierarchy.
Pius XI declared that the feast of Christ the King was established “to provide a special remedy against the plague that poisons human society,” identifying that plague as “the secularism of our times, so-called laicism.” The Pope stated unequivocally:
“When God and Jesus Christ were removed from laws and states… the foundations of that authority were destroyed.”
He further commanded that rulers “ought to publicly honor Christ and obey Him,” for His royal dignity “demands that all relations in the state be ordered on the basis of God’s commandments and Christian principles.” The article’s complete silence on this non-negotiable Catholic dogma reveals that Mr. Bogati and the structure he serves have fully embraced the secularist error condemned by Pius XI. They speak of “good governance” and “political stability” as ends in themselves, reducing the Catholic voter to a mere citizen of the earthly city, with no duty to seek the subordination of the temporal order to the Eternal Law.
Doctrinal Contradiction: Acceptance of the Secular State
Mr. Bogati’s premise—that Catholics should participate in a pluralistic, secular parliamentary election to influence policy—is the very error anathematized by Pope Pius IX in the Syllabus of Errors. The article accepts without question the legitimacy of a state that is not officially Catholic and that guarantees “religious freedom” for all, including false religions.
This is condemned in multiple propositions:
* **Error 19:** “The Church is not a true and perfect society… but it appertains to the civil power to define what are the rights of the Church.”
* **Error 55:** “The Church ought to be separated from the State, and the State from the Church.”
* **Error 77:** “In the present day it is no longer expedient that the Catholic religion should be held as the only religion of the State, to the exclusion of all other forms of worship.”
* **Error 80:** “The Roman Pontiff can, and ought to, reconcile himself, and come to terms with progress, liberalism and modern civilization.”
By urging Catholics to work within this anti-Catholic constitutional framework, Mr. Bogati implicitly endorses the separation of Church and State and the equal legitimacy of all religions in the public square. This is the “indifferentism” and “liberalism” that the Syllabus declares “false” and “pernicious.” The Catholic citizen’s primary political duty is not to “vote wisely” within a godless system, but to work—by all legitimate means—for the establishment of the Social Kingship of Christ, where human laws conform to divine law and the state recognizes the Catholic Church as the sole religion of the society.
Symptomatic of the Conciliar Apostasy: The “Engagement” Heresy
The article’s tone of cautious optimism about “youth advocating for better governance” and “new leaders” is a classic manifestation of the conciliar “hermeneutics of continuity” applied to politics. It treats the secular, pluralistic state as a neutral or even positive arena for Christian influence, a notion utterly foreign to pre-1958 Catholicism. This is the logical outflow of the “engagement” paradigm promoted by the counterfeit Second Vatican Council, which replaced the Church’s mission to *convert* nations with the modernist goal of *dialogue* within a secular framework.
The document Lamentabili sane exitu condemned the Modernist proposition that “Christian doctrine was initially Jewish, but through gradual development, it became first Pauline, then Johannine, and finally Greek and universal” (Proposition 60). Similarly, the post-conciliar “Church” has “developed” the political doctrine of the Church from the clear, immutable teaching of the Syllabus and Quas Primas into a vague, naturalistic “common good” that can be pursued in any political system. Mr. Bogati’s appeal is a perfect expression of this evolved, modernist political theology: it seeks “change” but not the conversion of Nepal to the law of Christ; it desires “good governance” but not the explicit subordination of the state to the Vicar of Christ.
Analysis of Subtext: The Naturalistic Mentality
The article drips with the naturalistic assumptions of the modern world. The focus is entirely on temporal solutions: economic stability, anti-corruption, political stability, job creation, remittance flows. There is not a single mention of the supernatural end of the political community: the glory of God and the salvation of souls. There is no call for the laws of Nepal to conform to the Ten Commandments, for the prohibition of public worship of false gods, or for the exclusive privilege of the Catholic religion. The “common good” is reduced to material well-being and “peaceful democracy,” concepts defined by the godless United Nations, not by the Social Doctrine of the Church as taught before the revolution.
This silence is itself a sermon. It preaches the religion of man. As Pope Pius XI warned in Quas Primas, when Christ is removed from public life, “the entire human society had to be shaken, because it lacked a stable and strong foundation.” Mr. Bogati, by offering a political program devoid of Christ, is part of the problem, not the solution. He offers the salt that has lost its savor (Matt. 5:13).
The Scandal of Working Within the Abomination
Mr. Bogati operates as an “apostolic administrator” of a “Vicariate Apostolic” erected by the post-conciliar “papal” authorities. This structure is part of the “conciliar sect,” the “neo-church” that has systematically dismantled the Catholic Church’s doctrine and discipline. His very position is a scandal because it gives the impression that the “Church” he represents is in communion with the true Catholic faith, when in fact it is in communion with the apostasy of Vatican II.
His work with Caritas Nepal and Catholic schools, while appearing charitable, is described in the naturalistic terms of “social service and community development,” echoing the Modernist reduction of religion to a mere humanitarian enterprise condemned by St. Pius X. The article notes that “church leaders say the community numbers are closer to 3 million,” a statistic that matters only to a human resources mindset, not to a Church that counts souls for eternity.
Conclusion: A Call to Repudiate the Modernist Compromise
The appeal by Mr. Bogati is not a Catholic call to political action. It is a modernist echo of the world’s own political chatter. It assumes the legitimacy of the secular, pluralistic state—anathema to the Syllabus. It ignores the absolute and universal kingship of Christ—the central theme of Quas Primas. It operates within the compromised structures of the post-conciliar “Church,” which has traded the immutable doctrine of the Social Kingship for the evolving, dialogical principles of the “abomination of desolation” standing in the holy place (Matt. 24:15).
The true Catholic response to the situation in Nepal is not to urge Catholics to “vote wisely” within a godless system. It is to preach, with the authority of the true Church, that Nepal—like every nation—must publicly recognize Jesus Christ as its King and lawgiver, and that no Catholic can licitly participate in a political system that denies this fundamental truth. The only “wise” vote is a vote for the reign of Christ the King; anything else is cooperation with the secularist apostasy that has brought Nepal and the world to the brink of chaos. Mr. Bogati’s message is not a solution; it is a symptom of the profound theological and spiritual bankruptcy of the post-conciliar “Church.”
Source:
Nepal’s Catholic leader urges faithful to vote wisely ahead of landmark elections (ewtnnews.com)
Date: 23.02.2026