National Catholic Register portal publishes a commentary by Mr. R. Jared Staudt, functionary of the “Archdiocese” of Denver, presenting a primer on so-called Catholic Social Teaching for the upcoming United States elections. The text legitimizes the usurper Leo XIV (Robert Prevost) and his fabricated encyclical Magnifica Humanitas, leans entirely on the pastoral constitution Gaudium et Spes of the robber council Vatican II, and reduces the Church’s mission to a naturalistic framework of “human dignity,” “subsidiarity,” and “solidarity” severed from the Social Kingship of Christ. This is not Catholic doctrine but a Masonic catechism for the citizens of the neo-church.
The Usurper’s Voice as Magisterial Authority
The commentary opens by invoking the antipope Leo XIV as a legitimate successor of Leo XIII, citing his apocryphal encyclical Magnifica Humanitas on artificial intelligence as a continuation of the Church’s social magisterium. “Pope Leo XIV’s recent encyclical on artificial intelligence, Magnifica Humanitas… Pope Leo situates his message as a continued unfolding of the approach of his predecessor and namesake, Pope Leo XIII”. This single move exposes the entire enterprise: the author recognizes the paramasonic structure occupying the Vatican as the Catholic Church. Leo XIII condemned Freemasonry in Humanum Genus (1884) as the “kingdom of Satan”; his namesake in the conciliar sect collaborates with the very powers of the “synagogue of Satan” (Apoc. 2:9) to advance a technocratic globalism. The Magnifica Humanitas is not a papal document but a manifesto of the Antichurch, and citing it as authoritative is formal adherence to schism and heresy.
Vatican II as the False Foundation
The entire edifice of this “primer” rests on Gaudium et Spes, the pastoral constitution of the robber council Vatican II, quoted as definitional for the common good: “the sum of those conditions which allow social groups and their individual members relatively thorough and ready access to their own fulfillment” (Gaudium et Spes, 26). This definition is pure naturalism. It omits the summum bonum, the supernatural end of man, the necessity of grace, and the rights of Christ the King over society. Pius XI in Quas Primas teaches: “The state must leave the same freedom to the members of Orders and Congregations… the annual celebration of this solemnity will also remind states that not only private individuals, but also rulers and governments have the duty to publicly honor Christ and obey Him”. The conciliar definition replaces the reign of Christ with “access to fulfillment,” a purely immanentist horizon. As the Syllabus of Pius IX condemns: “The Church ought to be separated from the State, and the State from the Church” (Error 55) — yet Gaudium et Spes operationalizes this separation by defining the common good without reference to the Crown Rights of Christ the King.
The Evolutionist Narrative: Christendom “Wore Thin”
Staudt asserts: “Catholic Social Teaching (CST), however, developed only when the fabric of Christendom — the legacy of Christian culture — had worn thin.” This is the Modernist heresy of the evolution of dogma condemned by St. Pius X in Pascendi Dominici Gregis and Lamentabili Sane Exitu. The Church’s social doctrine did not “develop” in response to the French Revolution or the Industrial Revolution; the principles of the Social Kingship of Christ, the condemnation of liberalism, socialism, and religious liberty, are perennial, taught by Gregory XVI (Mirari Vos), Pius IX (Quanta Cura, Syllabus), Leo XIII (Immortale Dei, Libertas), St. Pius X (Notre Charge Apostolique), and Pius XI (Quas Primas, Quadragesimo Anno). The phrase “fabric of Christendom had worn thin” implies the Church’s teaching was inadequate for modernity and needed a “new” synthesis — the very essence of the Modernist novus ordo mentality. The true Church does not adapt to the world; the world must convert to the Church.
Natural Law Severed from the Divine Legislator
The article claims: “Although it articulates principles that anyone could access through reason, it still finds its ultimate illumination in God himself.” This is the trap of naturalisme modéré condemned by Pius IX (Syllabus, Error 3: “Human reason, without any reference whatsoever to God, is the sole arbiter of truth and falsehood, and of good and evil”). By presenting Catholic social principles as “accessible through reason” to non-believers as a common ground for political action, the text promotes a secularized natural law, lex naturalis without the Legislator. Leo XIII in Libertas (1888) teaches: “The natural law is written and engraved in the soul of each and every man, because it is human reason ordaining him to do good and forbidding him to sin… But this command of human reason would not have the force of law if it were not the voice and interpreter of a higher reason to which our spirit and our freedom must obey.” To speak of “reason” without explicit submission to the Magisterium and the Incarnate Word is to build on sand. The “economy,” the “family,” the “person” — all are floated as autonomous realities. This is the laicism Pius XI condemns in Quas Primas: “It began with the denial of Christ the Lord’s reign over all nations; the Church’s authority to teach men, to issue laws, to govern nations… was denied.”
Democracy as Idol: The Election as Salvific Act
The entire framing — “primer for reflection ahead of the upcoming election” — assumes the legitimacy of the liberal democratic order and the obligation of Catholics to participate in it as the primary means of realizing the common good. This is the heresy of catholic liberalism condemned by Pius IX in Quanta Cura and the Syllabus (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”). The article treats the American republic, founded on Masonic principles of religious indifference and popular sovereignty, as a valid arena for Catholic action. It quotes the Catechism of the conciliar sect (n. 2424) against “unbridled capitalism” but says nothing about the duty of the State to profess the Catholic Faith, to suppress public blasphemy, to protect the true Church exclusively. The “common good” is reduced to “medical care, education and emergency assistance” — material welfare. Quas Primas declares: “What we wrote at the beginning of Our Pontificate about the diminishing authority of law and respect for power… ‘When God and Jesus Christ… were removed from laws and states and when authority was derived not from God but from men, the foundations of that authority were destroyed'”. The commentary is a manual for maintaining the ruins.
Subsidiarity Without Hierarchy, Solidarity Without Supernatural Charity
Staudt cites Pius XI’s Quadragesimo Anno on subsidiarity but strips it of its context in the Corpus Christi society, the organic Christian order where the State is subordinate to the Church. He writes: “In an age of the Mass State, in which governance, communication and economics have become centralized, the Church recognizes the importance of preserving local institutions”. This is the language of the Althusian federalism beloved by Masonic revolutionaries, not the Catholic principle of subsidiaritas which orders lower societies to the higher, ultimately to the Societas Perfecta of the Church. The “solidarity” invoked from “pope” Benedict XVI’s Caritas in Veritate is a horizontal, philanthropic solidarity, caritas politica, not the theological virtue of charity which orders all love to God. St. Augustine defines peace as tranquillitas ordinis — the tranquility of order, and that order is Deus, homo, societas in hierarchical subordination. The article’s “peace” is mere absence of conflict managed by “international cooperation” and “human rights” — the vocabulary of the United Nations, not the Civitas Dei.
Silence on the Non-Negotiables: Abortion as Political Pawn
The text mentions the “culture of death” and quotes “pope” John Paul II’s Evangelium Vitae: “It is impossible to further the common good without acknowledging and defending the right to life”. Yet it frames this within the calculus of electoral politics — “reflection ahead of the upcoming election.” The true Church teaches that no Catholic may vote for a candidate who supports intrinsic evils (abortion, euthanasia, sodomy) because formal cooperation in evil is forbidden. The conciliar “seamless garment” approach allows proportional reasoning, trading the unborn for “social justice” programs. The article’s silence on non-negotiables as absolute, its embedding of life issues within a “common good” that includes “affordability crisis” and “automation,” reveals the utilitarian calculus of the neo-church. Pius XII in Allocution to Midwives (1951) teaches: “The right to life is not conferred by human law; it is inherent in the very nature of the human person, given by the Creator.” To subject this right to the ballot box is blasphemy against the Divine Majesty.
The Family as “Foundation” Without the Sacrament
The commentary cites Leo XIII: “the family must necessarily have rights and duties which are prior to those of the community, and founded more immediately in nature” (Rerum Novarum, 13). True. But it omits that the family’s true foundation is the Sacrament of Matrimony, indissoluble, ordered to the procreation and education of children for the Church. The conciliar sect’s “family” includes civilly remarried adulterers, contraceptors, and sodomite “unions” blessed by “pope” Francis (Bergoglio) in Fiducia Supplicans. By quoting Leo XIII while ignoring the destruction of the family by the very “magisterium” he serves, Staudt practices the hermeneutic of rupture disguised as continuity. The “rights of the family” in the naturalist sense become a shield for the anti-family policies of the Masonic state.
Technocracy and the Antichrist’s Algorithm
The reference to Leo XIV’s Magnifica Humanitas on automation — “technological advancements in automation require further attention to ensure that the fate of human life is not subject to impersonal algorithms” — is the language of the Great Reset, not the Gospel. The antipope does not condemn the digital ID, the social credit, the mark of the beast system (Apoc. 13:16-17); he asks for “ethical algorithms.” This is the dialogue with the world that St. Paul forbids: “What participation hath justice with injustice? Or what fellowship hath light with darkness?” (2 Cor. 6:14). The true remedy is not “attention to algorithms” but the Social Kingship of Christ over technology, economy, and law, which the conciliar sect abandoned at Vatican II.
Conclusion: A Catechism for the Slaves of the Neo-Church
This article is a masterpiece of deception. It uses Catholic vocabulary — person, family, subsidiarity, solidarity, common good, Leo XIII, Pius XI — to construct a counterfeit doctrine that serves the Masonic city of man. It legitimizes the usurpers, the robber council, the false sacraments, the democratic idol. It offers the faithful a “primer” for cooperation in their own enslavement. The integral Catholic, holding the Tradition of the Fathers, the Councils, and the true Popes up to Pius XII, sees this text for what it is: the spiritual poison of the abomination of desolation (Matt. 24:15), administered by its willing ministers. Non praevalebunt (Matt. 16:18). The gates of hell shall not prevail against the true Church, which endures in the catacombs of Tradition, not in the voting booths of the neo-church.
Source:
Catholic Social Thought: An Election Primer (ncregister.com)
Date: 08.10.2026