Christ the King and Vatican II - Fr. Germán Fliess 10-29-17

Summary

The Feast of Christ the King was instituted in 1925 by Pope Pius XI through the encyclical Quas Primas as a response to the widespread denial of Christ’s sovereign authority over nations and individuals. Pius XI emphasized that Christ’s kingship is fundamental to both social order and individual salvation, warning against the dangerous denial of this kingship, which had been growing for centuries. The encyclical highlights the Church’s divine right, granted by Christ, to teach, legislate, and rule in matters of eternal salvation.

Fr. Germán Fliess critiques the Second Vatican Council (Vatican II) for its declaration of religious liberty, which he argues contradicts the Church’s traditional teachings by promoting the autonomy of human conscience. According to this perspective, Vatican II’s teaching falsely grants individuals the right to choose their religion, which undermines Christ’s kingship and the divine law. The autonomy of conscience is portrayed as a heresy that injures the rights of Christ both as God and man. Fr. Fliess specifically condemns the acceptance of divorce and remarriage by some Church authorities, particularly highlighting Pope Francis (referred to as Bergoglio) as a chief promoter of this false doctrine.

Fr. Fliess stresses that the dethronement of Christ from societal and political life is ultimately rooted in the rejection of Christ within individual hearts, especially among Church leaders influenced by modernist ideas. To restore Christ’s reign, the speaker insists that believers must first ensure Christ reigns in their own hearts and families, emphasizing the importance of personal holiness and fidelity to divine law. The homily concludes with a call to consecrate oneself to the Sacred Heart of Jesus, reaffirming Christ as the true king of all hearts and the source of love and salvation.

Highlights

• The Feast of Christ the King was established by Pope Pius XI in 1925 to reaffirm Christ’s sovereignty over all nations.
• Vatican II’s declaration of religious liberty is criticized as heretical, promoting the false autonomy of human conscience.
• The divine right of Christ to rule and legislate in spiritual matters is foundational and non-negotiable.
• The acceptance of divorce and remarriage contradicts Christ’s law and undermines His kingship.
• Pope Francis is singled out as a major promoter of the Vatican II doctrine that diminishes Christ’s authority.
• The rejection of Christ’s kingship in society stems from His rejection in individual hearts, especially among modernist ecclesiastics.
• Restoration of Christ’s reign begins with personal conversion and consecration to His Sacred Heart.

Key Insights

• Institution of the Feast of Christ the King as a Countermeasure: Pius XI’s encyclical Quas Primas was a deliberate ecclesiastical response to the erosion of Christ’s recognized authority, both politically and spiritually. This feast serves as a liturgical and doctrinal reminder that Christ’s kingship is not merely symbolic but a divine truth essential for societal order and individual salvation. The timing (post-World War I period) underscores the Church’s concern about secular ideologies undermining Christian values.
• Critique of Religious Liberty and Autonomy of Conscience: Fr. Fliess' denunciation of Vatican II’s teaching on religious liberty exposes a fundamental theological conflict. The traditional Catholic doctrine holds that faith in Christ is not optional but obligatory for salvation, and conscience must be rightly formed and subordinated to divine law. The modernist notion of conscience as autonomous fosters relativism and individualism, which Fr. Fliess considers a direct challenge to Christ’s kingship and divine law. This reflects ongoing tensions within Catholicism over the interpretation and reception of Vatican II documents.
• Theological Basis for Christ’s Kingship: By citing Scripture and Church councils, Fr. Fliess stresses that Christ’s authority is both divine and human, encompassing lawgiving and moral governance. This dual nature means obedience to Christ’s commandments is a matter of faith and reason. The specific reference to the sixth commandment and the indissolubility of marriage highlights how moral teachings are integral to Christ’s kingship and cannot be subject to personal discernment or cultural change.
• Pope Francis as a Symbol of Modernist Challenges: The critique of Pope Francis (referred to as Bergoglio) centers on his pastoral approach that appears to relativize certain moral laws, notably regarding divorce and remarriage. Fr. Fliess interprets this as a betrayal of Christ’s kingship and an endorsement of the autonomy of conscience. This reflects a broader conflict within the C