Caritas in Veritate On Further Reflection: Brian McCall Remnant Columnist

I do not purport to be complete in my treatment of these various topics. Mr. McCall

The following is Mr. McCall’s view on paragraph 67 and Pope Benedict’s statement there is urgent need of a true world political authority. First thing I noticed was Mr. McCall’s misuse of Pope Benedict’s words in calling for a true world political authority, instead Mr. McCall would have you believe that Pope Benedict was simply calling for a world political authority, nothing about a true world political authority. This is a very important distinction. The Pope is calling for a true world political authority not just any world political authority. This universal authority must be founded on Roman Catholic Faith and Morals and that is why the pope has termed this authority as true. The only universal authority that is truly Roman Catholic is the Universal Authority of the Holy Roman Emperor. So if we acknowledge that a true world political authority only pertains to the Universal Authority of the Holy Roman Emperor then Roman Catholic men can work toward establishing this Universal Authority and stop wasting time in trying to think of some other way of establishing some other type of universal authority. Here is Mr. McCall’s analysis of Pope Benedict’s call for a true world political authority.

"One of the most controversial practical determinations made by the Holy Father in the Encyclical is a call for a “world political authority” to manage the economy and other international issues. Given the context where this statement is made it is unclear if the Holy Father is calling for a new form of authority or merely a reform of the United Nations (which he states in this same Encyclical must indeed be reformed). The Holy Father seems to determine that such a recommendation should be considered due to the dominance of “international financial institutions” which are engaged in immoral “speculation.” The Holy Father sees this international financial and commercial cabal as controlling governmental decisions such as “budgetary policy” and amid “corruption and illegality” running the risk of “enslavement and manipulation.”

The Holy Father seems to think these powerful forces have been evading just governance by nation states. He seems to suggest that such international economic cabals have been eroding the ability of nations to morally legislate for the operation of a just economy. Now the Holy Father’s recommendation is clearly derived from Natural Law principles. Such an authority must be subject to law, must “observe consistently the principles of subsidiarity and solidarity” and must “seek to establish the common good” with “regard for justice.” The Holy Father notes that such a political authority presupposes “a social order that at last conforms to the moral order, to the interconnection between moral and social spheres.”

Now these are the same principles which underpinned Christendom. In the Age of Faith this “family of nations” had a universal authority which governed practically the entire known world (the Empire) but this higher authority was limited in its scope with due respect paid to national, princely, ducal and town governing authorities. The Holy Roman Emperor coordinated efforts but most decisions were made on local levels. Christendom was based upon a Christian social order that acknowledged the universal reign of Christ the King and the roles of the temporal and spiritual spheres (represented by Dante’s image of the two suns). As to these principles the Holy Father is merely repeating the general principles of Catholic Natural Law political philosophy.

Yet, even though the principles (the same ones underlying Christendom) be sound, this recommendation may still be an imprudent determination. The Holy Father is conscious that such an authority must not become “totalitarian.” He seems to think its role is to break up the corrupt concentrated “balance of powers” that has caused the current global crisis. Yet, given the modern secularist State’s obsessions with amassing more monopolies of power and making use of violent means of sustaining it (particularly in the last century), such a global political authority could easily cast aside the safeguards of sound Natural Law principles and become exactly what the Holy Father intends to prevent – “tyrannical.” The Holy Father, himself, acknowledges obliquely and in at least one place directly, the moral failure of the United Nations and other non-governmental entities which need “reform.” His Holiness’ practical determination although in theory consistent with Natural Law principles is subject to prudential analysis and even rejection due to the potential dangers for harm.

It is perfectly consistent with the Catholic Faith and loyalty to the Holy Father to accept the principles of the Natural Law taught by him (and his predecessors), with the assurance of protection ascribed to the Magesterium, but seriously question the practical conclusion about the current world situation he suggests. A call for a global political authority by the Supreme Pontiff may be used to support the building of the Masonic inspired New World (Godless) Order, as some news commentators have already observed. Such a result is not consistent with Catholic Natural Law principles. It is in this sense that the Holy Father’s recommendation may be greatly imprudent."


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