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Catholics Should Vote For BREXIT

May 16, 2016

On June 23rd 2016 Britons have an opportunity to vote to leave the European Union (EU), i.e. Brexit. Catholics can vote “leave” with a clear conscience, knowing that traditional Catholic Social Teaching is on their side.

Catholic Social Teaching: Pre- and Post-Vatican II

Those Catholics who have embraced the novelties of the Second Vatican Council (Vatican II) are likely to be Remainians. The Catholic Bishops’ Conference of England and Wales doesn’t have an official position on its website, but a search for “Brexit” brings up a short resolution of April 15, 2016 which indirectly supports Remain, and an article by Cardinal Cormac Murphy O’Connor that is explicitly Remain (“Let’s vote in to renew the EU”). The Remain view is promoted in my diocese, as I am sure it is elsewhere in parishes across the UK, because the post-Vatican II version of Catholic Social Teaching predominates in all seminaries. Thus, to the extent local parishes have covered the topic, whether in newsletters or lectures/meetings Catholics are told the official Church position is Remain.

Just as traditional Liturgical and Theological principles and vocabulary were inverted to manufacture the Novus Ordo Mass, the Remainians abuse the principles and vocabulary of Catholic Social Teaching to justify their position. I will show that the application of actual meanings to the principles and vocabulary of Catholic Social Teaching leads one to reject (and despise the anti-Catholic) EU.

The Problem With Catholic Social Teaching…

…is that it only started in 1891. The Church has, as per her founder’s instructions, always had special care for the poor and marginalised. However, modern Catholic Social Teaching is dated from Leo XIII’s encyclical, Rerum Novarum (1891), “On the Condition of Workers”. Although he was succeeded in turn by Pope St Pius X, Pope Benedict XV, Pope Pius XI and Pope Pius XII, only Pius XI wrote an explicit Social Teaching encyclical, Quadagesimo Anno (1931), “In the 40th Year”, updating Rerum Novarum. The Second Vatican Council itself and all the Vatican II popes, bar Pope John Paul I (Pope St John XXIII, Bl. Pope Paul VI, Pope St John Paul II, Pope Benedict XVI and Pope Francis), have between them produced a profusion of documents on Catholic Social Teaching and thus in terms of weight of paper, the Vatican II interpretation vastly outweighs the traditional interpretation. But, truth is truth and the Church only teaches truth.

Principle 1 Subsidiarity

Subsidiarity means that all decisions are to be made by those who are most directly affected by the results of those decisions. The EU claims Subsidiarity is one of its principles, but it is in practice the embodiment of anti-subsidiarity or Authoritarianism. From its founding in 1951 as the European Coal and Steel Community, it has arrogated to itself more and more spheres of “competence”, and the remoteness of the EU from the effects of its rules on Europe’s citizens has made life miserable for too many. The top-down imposition of Common Policies on the 28 disparate countries of Europe makes a mockery of Subsidiarity.

It has been said that supranational bodies, like the EU, are good because they “dilute” nationalism. However, this argument falls on supernatural and natural grounds. Supernaturally, there is only one organisation ordained by God and protected by the Holy Ghost and that is His Church. History is replete with examples of those who would love to bestride the world as does the Church. But any attempts can only be diabolically inspired and sooner or later project evil.

Following World War I, when the New World Order started to become visible, Pope Benedict XV had this to say in 1920 about secular authorities with global ambitions:

The advent of a Universal Republic [the New World Order], which is longed for by all the worst elements of disorder, and confidently expected by them, is an idea which is ripe for execution. From this Republic, based on the principles of absolute equality of men and community of possessions, would be banished all national distinctions, nor in it would the authority of a father over his children, or of the public power over the citizens, or of God over human society, be any longer acknowledged. If these ideas are put into practice there will inevitably follow a reign of unheard-of terror.”

Without the protection of the Holy Ghost, there is no a priori reason why a supranational entity should be any less prone to concupiscence than a national one. In fact, the contrary is true, as asserted by Friedrich Hayek in Road to Serfdom (1944). He noted that power attracts psychopaths and the more power a position affords, the greater the psychopathy of the holder. This is the principle behind Subsidiarity, i.e. centres of power should only be a large as they need to be to mitigate man’s concupiscence.

Principle 2 Solidarity

Catholic Solidarity is a concern for one’s fellow humans that starts from the bottom-up. We learn solidarity at home, amongst our family and then our extended family. From there we show concern for our neighbours and then work colleagues and those in similar trades, perhaps by being involved in organisations. So also we want the best for our county, for our countrymen and for all the world’s people. But, the bonds of affection for and the duty of care I owe to my family are more intense and more expansive than those I owe to my countrymen. Or else I would fail in my duty of care to my children. Catholic Social Teaching is explicit – care of children is primarily invested in their father.

The EU has appropriated “solidarity” but its implementation is by way of Collectivism, i.e. top-down and coercive – exactly the opposite of Catholic Social Teaching’s bottom-up and voluntary understanding of solidarity. The Borg-like EU has absorbed 28 countries and 500+ million people (by buying their venal politicians) and demands that we immediately express family-like solidarity for much looser bonds. This false premise is being shredded by nature’s law, and the more disparate the citizens who are bound by coercive pseudo-solidarity, the more violent will be the break-up. Solidarity with Turks and Turkish mores? Cannot be done without martial law.

Principle 3 Distributism

Catholic Social Teaching holds that a man has on-going and long-term responsibilities to himself and his family. For this reason he is entitled to own property and have savings. Ideally, every worker would own a just share in the enterprise from which he earns a living. In the UK this is known as the “John Lewis economy” because the John Lewis Partnership is owned by all those who work for it. As G.K. Chesterton said, “The problem with capitalism* is not that there are too many capitalists, but that there are too few.” Once again, Collectivists have taken Catholic teaching and perverted it by claiming that under socialism everybody is an owner of the means of production. But the consequences of this diabolical perversion of Distributism are that nobody owns anything and the economy founders.

*Capitalism is an uncatholic economic system, because it 1) puts profit before people and 2) legitimises usury.

Large enterprises with a lot of capital at risk hate competition, which erodes any super-normal profits they earn. One way of preventing entrepreneurs from ever trying to compete is to load small firms with disproportionate rules and regulations. These overheads act as a strong discouragement to starting a business and as a drag on nascent enterprises. This is the reason all international businesses hail the EU. They know eurocrats love to expand their spheres of influence by creating new regimes supposedly for consumers’ benefit, but in reality for incumbent protection. Therefore, the EU prevents workers from obtaining their just share of economic equity.


Catholic Social Teaching says that the needs of immigrants have to be balanced against the needs of the local population. Immigration should not be a tool for exploitation of labour, wherever located. In other words, immigrants cannot be offered work on adverse terms, but neither are native workers to be exploited by an influx of labourers. In the short-term wages are driven below the living wage that the Church says is every worker’s right. In the long-term immigration can cause local workers to despair of their futures, especially if as is the case with the EU, there is free movement between regions of a very low standard of living to those of developed nations. Pope Benedict XVI wrote in Caritas in Veritate (para.25) how debilitating high immigration could be:

“…uncertainty over working conditions caused by mobility and deregulation [of labour], when it becomes endemic, tends to create new forms of psychological instability, giving rise to difficulty in forging coherent life-plans, including that of marriage. This leads to situations of human decline, to say nothing of the waste of social resources. In comparison with the casualties of industrial society in the past, unemployment today provokes new forms of economic marginalization, and the current crisis can only make this situation worse. Being out of work or dependent on public or private assistance for a prolonged period undermines the freedom and creativity of the person and his family and social relationships, causing great psychological and spiritual suffering. I would like to remind everyone, especially governments engaged in boosting the world’s economic and social assets, that the primary capital to be safeguarded and valued is man, the human person in his or her integrity: ‘Man is the source, the focus and the aim of all economic and social life.’”

In summary, the EU and its Remainians use the language of Catholic Social Teaching, but they do so in a way that is exactly analogous to how their ideological antecedents justified changes to doctrine and liturgy following Vatican II.

Europeans should study St Benedict, whose feast day is July 11th, and remember the glories of Christendom, which he and his monks (and St Scholastica’s nuns) created from the bottom-up using only prayer and hard work. St Benedict pray for us.

So I say to all Vatican II interpreters of Catholic Social Teaching…


From → Chapter 1

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