Antipopes of the Antichurch
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De Souza’s Kingdom: Earthly Paradise Over Christ the King
The NC Register portal published a commentary by Father Raymond J. de Souza on March 30, 2026, meditating on the Second Word from the Cross. De Souza, a “priest” of the post-conciliar sect, interprets the Good Thief’s confession as a recognition of Christ’s kingship in opposition to earthly political powers, using examples from the American Revolution. He concludes that the remedy for political messianism is to “turn… to Christ, glorified not in majesty but in suffering,” seeking a personal “Paradise” beyond this world. The commentary’s central thesis is that Christ’s kingdom is purely spiritual and personal, with no direct implications for the social order, and that earthly politics inevitably leads to idolatry unless subordinated to this private, suffering-oriented piety.
The Liturgy of Progress vs. the Liturgy of the Ages
The Erasure of Sacramental Time in Favor of Secular Memory
The article from the *National Catholic Register* (March 30, 2026) recounts the displacement of the Chávez Ravine community in Los Angeles t…
AI Ethics Stand Exposed as Modernist Naturalism Masking Apostasy
The Illusion of “Ethical” AI: A Modernist Distraction from the Social Kingship of Christ
The cited article from the *National Catholic Register* reports on a federal judge’s temporary injunction agai…
Legal Masquerade: Missouri v. Biden Settlement Exposes Post-Conciliar Naturalism
The cited EWTN News article from March 31, 2026, reports on Dr. Aaron Kheriaty’s discussion of the settlement in *Missouri v. Biden*, a case that resulted in a consent decree restricting certain federal agencies from pressuring social media platforms to censor speech. The article frames this as a victory for free speech against government overreach, highlighting Kheriaty’s personal story of being fired from the University of California, Irvine, for refusing a COVID-19 vaccine mandate. While the settlement is presented as a precedent-setting blow against censorship, the analysis remains confined to a secular, constitutional framework, utterly devoid of the supernatural perspective and the social reign of Christ the King that constitute the immutable Catholic doctrine on the relationship between truth, authority, and the common good. The article’s fundamental error is its acceptance of the modern, naturalistic premise that “free speech” is an absolute right divorced from the moral law and the duty of the state to uphold the true religion, a premise condemned by the Magisterium.
Varia
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