Catholic Candle note: Catholic Candle published a series of articles on gluttony as a vice and as an obstacle to spiritual progress and to salvation. You can find those prior articles at these links:

• What is Gluttony? https://catholiccandle.neocities.org/faith/what-is-gluttony
  

• Conquering Gluttony Occurs at the Beginning of the Spiritual Life: https://catholiccandle.neocities.org/faith/we-remain-at-the-beginning-of-the-spiritual-life-until-we-conquer-gluttony
  

• Gluttony is a Most Disgraceful Vice: https://catholiccandle.neocities.org/faith/gluttony-is-a-most-disgraceful-vice

• The Wisdom of Ecclesiasticus Against Gluttony:

  https://catholiccandle.neocities.org/faith/the-wisdom-of-ecclesiasticus-against-gluttony

• The Spiritual Benefits of Not Consuming Sweets and Snacks Alone: https://catholiccandle.neocities.org/faith/the-spiritual-benefits-of-not-consuming-sweets-and-junkfood-when-you-are-alone

• The Leftists’ Defense of the Vice of Gluttony: https://catholiccandle.org/2023/09/27/the-leftists-defense-of-the-vice-of-gluttony

Below is another article about gluttony, but with a different focus. This article shows gluttony is a trap of the devil which he uses to attack our rational nature and our ability to think deeply.

Mary’s School of Sanctity

Lesson #62 – About the Temperaments, Part XXVII – The Devil Uses Gluttony to Prevent Us from Having a Life of Deep Prayer and Deep Thinking

Because the devil does not want any of us to think deeply and to love reasoning, no person of any temperament is immune from the devil’s wily deceits to lure us away from the life of reason. Previously,¹ we discussed some tricks that the devil uses to lure our minds away from serious and deep thinking. Now let us consider the devil’s age-old tactics to entice us through our bodies (and passions) as a means to pull us away from the life of reason.

We see the devil using this tactic with Our Lord and we see how Our Lord responds to the devil, returning the focus to the greater and higher importance of spiritual and intellectual matters as compared to food and our bodily needs:

Then Jesus was led by the spirit into the desert, to be tempted by the devil. And when he had fasted forty days and forty nights, afterwards he was hungry. And the tempter coming said to him: If thou be the Son of God, command that these stones be made bread. Who answered and said: It is written, Not in bread alone doth man live, but in every word that proceedeth from the mouth of God.

St. Matthew’s Gospel, 4:1-4.

Below, in this lesson, we will discuss the devil’s attempt to divert us from high intellectual and spiritual matters through a common and rudimentary trap: gluttony.

Fighting Physical Allurements

In both the Old and New Testaments, God plainly tells man to fast because this is such a powerful means of strengthening his will and clarifying his intellect, as well as curbing and training his passions.

Because of the fall of Adam, man has the wounds caused by Original Sin. Concupiscence of the flesh is one of these wounds.² Also, because man is composed of body and soul, what affects one part of him also affects the other part. In other words, what affects the soul also affects the body – and vice versa. Thus, man’s bodily disorders affect his soul.

St. Thomas Aquinas explains that the effects of intemperance include the dulling of a man’s reason, and the weakening of his will. He further warns us that gluttony leads to lust.³ The devil tempts man to gluttony in order to inflict precisely these harms. This vice weighs down a man’s soul so much, and fills him with a fear so great (often instigated by the devil), that he loses the courage to fight against this vice.

St. Augustine recounts these very harms suffered in his own soul. He was a glutton and the slavery to this vice led him also to the slavery of lust. Addressing God, St. Augustine explains, in the following words, how he was a slave to his lower nature:

Overeating has sometimes crept up on Thy servant. … [I]t is not any uncleanness in the meat that I fear but the uncleanness of my own gluttony.
…⁴

I sighed and longed to be delivered, but was kept fast-bound, not with exterior chains or irons, but with my own iron will. The enemy held my will, and of it he had made a chain, with which he had fettered me fast. For, from a perverse will was created wicked desire or lust, and the serving this lust produced custom, and custom not resisted produced a kind of necessity with which, by certain [chain] links fastened one to another, I was kept close-shackled in this cruel slavery.⁵

St. Augustine explained further that the “load of the world agreeably kept me down”⁶ and so he delayed his conversion and any serious attempts to discipline his passions. St. Augustine describes how he struggled with himself. He was ashamed of himself and yet still did not have the courage to convert. He wrote:

I now was enraged at myself that I did not courageously at once resolve on what my reason convinced me to be so good and necessary to be done. I would … and I would not. I was, as it were, divided between myself and myself; I shook my chain with which I was fettered, but could not be released from it.⁷

What St. Augustine is describing here is true for the glutton and especially one whose gluttony is deeply rooted and has led him into the vice of lust. As was true of St. Augustine, such a person’s vices are so entrenched that he tells himself that he cannot give those vices up. What is really happening in that struggle is that, because of a man’s passions, he “lies to himself” that it is impossible to give up his vice. As with St. Augustine, the man will not change until he ceases to lie to himself and begins telling his passions “no!” He must not yield to his passions and must reject their deceptive siren song. As was true of St. Augustine during this early part of his life, the vicious man capitulates to the “screaming” demands of his passions because he does not sufficiently will to let go of his vice.

Our Fight Against Gluttony – With God’s Help

God, being the Sculptor of souls, helps the glutton to feel more and more embarrassed about his vice. This helps him to begin to seek a way to escape the chains of his vice.

Further, God leads the person to see that he cannot rid himself of his vice without God’s assistance. In this manner the vicious man sees that he must have recourse to prayer. Also, he sees that he must do the penance of fasting to gain strength.

This is exactly what happened to St. Augustine. When he realized with humility that he was not going to be able to fight his vices entirely by his own effort – i.e., without God’s help – his fears about converting vanished and he fully embraced the life of prayer and penance.

Fasting and Temperance Heal the Harm Caused by Gluttony

St. Thomas Aquinas, quoting St. Augustine, tells us how powerful fasting is for the soul:

Fasting cleanses the soul, raises the mind, subjects one’s flesh to the spirit, renders the heart contrite and humble, scatters the clouds of concupiscence, quenches the fire of lust, kindles the true light of chastity.⁸

We can see from these words how fasting reverses the damage that intemperance causes in the soul. Fasting makes the mind keener and strengthens the will to do good. The devil knows this and does not want us to fast. He does not want our minds to become sharper so that we will enjoy using them more. Likewise, fasting helps to strengthen our resolve to improve – and the devil certainly does not want that either!

With our minds keener and our wills stronger, we incline more towards God. Prayer becomes easier and gradually becomes truly enjoyable. Our hearts grow in love for God. Well does Satan know the truth of these effects in us and does everything in his power to prevent them from occurring!

It is no wonder then that Satan does not want man to conquer his flesh. He fears that a man will think deeply and be able to use his reason well. So, in our busy world, the devil constantly lures people into focusing on food and sensual self–gratification. Consequently, the devil promotes all kinds of “fad” food in order to distract people from their true end, namely, God. Satan even goes so far as to tempt people that they “need” to have certain foods and drinks in order to be healthy. Here are some examples:

• So-called “protein bars” which are, basically, “glorified” candy bars;
  

• Granola bars;
  

• Energy bars;
  

• So-called “protein drinks” which are, basically, shakes “in disguise”;
  

• Sports drinks;
  

• Energy drinks;

• “Plant-based meat”;
  

• Frozen yogurt;

• Yogurt-covered snacks;

• Veggie chips; and
  

• Trail mix.

In our last lesson,⁹ we asked ourselves a series of questions regarding our use of creatures. So here too, we should be aware of how we use food and drink, which are creatures of God. We should examine ourselves to see if we have inordinate attachments to them. We should be guided by the Church’s traditional rules for fasting and abstinence.¹⁰ We should faithfully and generously follow those rules to the best of our abilities.

Encouragements Which Help Us to Fight the Lower Part of Our Nature

We should remind ourselves how fasting will help our souls so very much. Fasting helps us fight our concupiscence which had led us into the bestial vice of gluttony.

Another aspect of this battle to conquer ourselves is to remind ourselves of the rewards, fruits, joys, and the love we gain by winning this victory over ourselves. Not only in final beatitude but even in this life we are rewarded. By penance and fasting, we become more lucid and more reasonable. We have more stamina and strength—both spiritual and physical; our hearts grow warmer in our love of God and neighbor. We find that we better understand the meaning of our prayers. Our interest in, and attraction to, spiritual things grows keener.

We should remind ourselves that this better direction in our lives requires that we have the spirit of penance – generously lived. Daily sacrifices; pondering deeply upon the lives of Our Lord, Our Lady, and St. Joseph; spiritual reading and discussions; all help to make us and keep us as willing soldiers fighting in the “trenches” of the Church Militant and keep us focused on our life’s goal – which is heaven.

Plus, these practices keep us enthused about being Catholics and living the Catholic life. In short, all these aspects help us to become and to remain faithful and uncompromising Catholics who humbly thank God for His many blessings.

A Preview…

Having considered how the devil tries to lure all souls into gluttony, in our next lesson we will take a brief look into other pleasures and distractions which the devil uses to entice us away from a life of deep thinking and prayer.

Catholic Candle note: The above article is Part XXVII of the study of the temperaments, starting with the Choleric temperament. Here are links to the first twenty-six parts:

1. Part I: Beginning our study of the choleric temperament: https://catholiccandle.org/2024/08/27/lesson-35-about-the-temperaments-the-choleric-temperament/

2. Part II: A general overview of the weaknesses of the Choleric Temperament: https://catholiccandle.org/2024/09/26/lesson-37-about-the-temperaments-continuation-of-the-choleric-temperament/

3. Part III: A consideration of the pride of the Choleric Temperament: https://catholiccandle.org/2024/10/24/lesson-38-temperaments-choleric-temperament-their-spiritual-combat/

4. Part IV: A general discussion of anger as a passion – in order to establish a foundation for studying anger in the Choleric Temperament: https://catholiccandle.org/2024/11/26/lesson-39-temperaments-choleric-temperament-their-spiritual-combat-part-iv/

5. Part V: Concerning the motivations for anger: https://catholiccandle.org/2024/12/30/lesson-40-temperaments-choleric-temperament-their-spiritual-combat-part-v/

6. Part VI: Concerning what anger does to the body: https://catholiccandle.org/2025/01/27/lesson-41-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-vi/

7. Part VII: Explaining when anger is sinful: https://catholiccandle.org/2025/02/21/lesson-42-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-vii/

8. Part VIII: Explaining how being slighted provokes anger: https://catholiccandle.org/2025/03/27/lesson-42-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-viii/

9. Part IX: Explaining how anger turns into the sin of holding a grudge: https://catholiccandle.org/2025/04/23/lesson-44-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-ix/

10. Part X: Recommendations to help cholerics to overcome pride: https://catholiccandle.org/2025/05/20/lesson-45-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-x/

11. Part XI: Explaining how a person sins by not using his reason: https://catholiccandle.org/2025/06/28/lesson-46-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-xi/

12. Part XII: Explaining some reasons why a choleric does not use his reason properly: https://catholiccandle.org/2025/07/24/lesson-47-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-xii/

13. Part XIII: Explaining why the choleric fears to use his reason well: https://catholiccandle.org/2025/08/29/lesson-48-temperaments-choleric-temperament-a-cholerics-spiritual-combat-part-xiii/

14. Part XIV: Explaining generally how Satan targets our fallen and weakened intellects: https://catholiccandle.org/2025/09/24/lesson-49-temperaments-choleric-temperament-the-cholerics-spiritual-combat-part-xiv/

15. Part XV: Explaining the passions in general, to lay the foundation for our consideration of the passion of fear: https://catholiccandle.org/2025/10/26/3050/

16. Part XVI: Explaining fear as a passion: https://catholiccandle.org/2025/11/25/lesson-51-temperaments-choleric-temperament-the-cholerics-spiritual-combat-part-xvi/

17. Part XVII: Explaining how fear works in the soul and influences all of the temperaments: https://catholiccandle.org/2025/12/29/lesson-52-temperaments-choleric-temperament-the-cholerics-spiritual-combat-part-xvii/

18. Part XVIII: Explaining how pain and death are objects of fear for persons of any temperament: https://catholiccandle.org/2026/01/26/lesson-53-temperaments-choleric-temperament-pain-and-death-are-objects-of-fearf-any-temperament/

19. Part XIX: Explaining in what way sin is an object of fear for all temperaments: https://catholiccandle.org/2026/02/26/lesson-54-temperaments-choleric-temperament-whether-sin-is-an-object-of-fear-for-all-temperaments/

20. Part XX: Explaining the causes of fear – applying to all temperaments: https://catholiccandle.org/2026/03/31/marys-school-of-sanctity-3/

21. Part XXI: Explaining the effects of fear in all temperaments: https://catholiccandle.org/2026/04/26/about-the-temperaments-part-xxi-explaining-the-effects-of-fear-in-all-temperaments/

22. Part XXII: Explaining how to order our loves so we can use the passion of fear properly, and how the devil attempts to prevent this ordering: https://catholiccandle.org/2026/05/28/about-the-temperaments-part-xxii-how-to-order-our-loves-so-we-can-use-the-passion-of-fear-properly/

23. Part XXIII: Explanation of sloth in order to analyze this snare of Satan and to combat him: https://catholiccandle.org/2026/06/26/about-the-temperaments-part-xxiii-explanation-of-sloth-in-order-to-analyze-this-snare-of-satan/

24. Part XXIV: Explaining more about how the devil tries to draw us away from reasoning and from the things of God: https://catholiccandle.org/2026/07/29/about-the-temperaments-part-xiv-how-the-devil-draws-us-away-from-reasoning-and-the-things-of-god/

25. Part XXV – Explaining the Devil Attempts to Destroy Our Prayer-Life and How We Should Counterattack: https://catholiccandle.org/2026/08/31/lesson-60-about-the-temperaments-part-xxv-the-devil-attempts-to-destroy-our-prayer-life/

26. Part XXVI – Explaining how the devil uses worldliness to harm or destroy a person’s deep prayer life: https://catholiccandle.org/2026/09/28/lesson-61-about-the-temperaments-part-xxv-the-fight-against-worldliness-which-is-a-huge-detriment-to-a-deep-prayer-life/

Words to Live By – From Catholic Tradition

Fasting is a Great Treasure!

The great St. Augustine, Doctor of the Church, urges us to fast generously this Lent, setting before us the many advantages and benefits:

Fasting loves not many words, deems wealth superfluous, scorns pride, commends humility, helps man to perceive what is frail and paltry.

From the sermon of St. Augustine, Doctor of the Church, On Prayer and Fasting. Quoted by St. Thomas Aquinas, Greatest Doctor of the Church, in the Summa, IIa IIae, Q.147, a.1, ad 1.

Catholic Candle note: Let us be grateful that we are fasting, as Holy Mother Church wisely instructs us!

Words to Live By – From Catholic Tradition

Let Us Enter this Lenten Season with All of Our Heart!

The great St. Augustine, Doctor of the Church, urges us to fast generously this Lent, setting before us the many advantages and benefits:

Fasting cleanses the soul, raises the mind, subjects one’s flesh to the spirit, renders the heart contrite and humble, scatters the clouds of concupiscence, quenches the fire of lust, kindles the true light of chastity.

Quoted from the sermon of St. Augustine, On Prayer and Fasting, quoted by St. Thomas Aquinas, greatest Doctor of the Church, in the Summa, IIa IIae, Q.147, a.1, respondeo.

Catholic Candle note: These words are very consoling and show both the power of fasting and also the wisdom of Holy Mother Church urging us to fast generously. Pondering these truths, we should be moved to pity Protestants and worldlings who do no real fasting for a spiritual purpose. Their so-called religion is not only false but empty.

We see the hand of the devil in the conciliar church’s elimination of virtually all fasting. What a moral peril for countless souls!

Let us frequently use the powerful tool of fasting! In this way, we can glorify God and gain strength to serve Him and to make sacrifices for all those confused people who do not fast!

A Refutation of the Liberal-Masonic Heresy that the

Authority of Rulers Comes from the Consent of the Governed

A Refutation of Bishop Williamson’s Heresy that

God Becomes our King when We Choose to Accept His Grace

Bishop Williamson falsely asserts that God is only King over souls in the state of grace. Since God forces no one to live in the state of grace, Bishop Williamson thus promotes the heresy that God only governs those who consent to His rule. Here are Bishop Williamson’s words:

Wherever souls are in the state of grace, there God is King, not only in Heaven but also already here below on earth.¹

Bishop Williamson asserts: where there is grace, God is King. That is, grace is a condition for God’s Kingship. If Bishop Williamson held God is King of all men, he would not need to mention that God is King where a man has grace. Bishop Williamson would have simply said God is King of all men.

Let’s examine a grammatically-analogous conditional statement: Where there is life, there’s hope. This proverb means that that if someone is not alive, there is no hope (e.g., for the cure of his cancer). If there were hope of a cure after he was already dead, then this proverb would be changed to “there is always hope”.

Similarly, when Bishop Williamson teaches where there is grace, God is King, he is teaching that grace makes God the King where He otherwise would not be King. Bishop Williamson contradicts the truth that God is King of all men whether they have grace or not.

If what Bishop Williamson taught were true, then men could correctly deny their duty to obey Christ’s (i.e., God’s) laws. Because a person owes obedience only to his own superiors, if God is not also King of atheists, an atheist could rightly refuse obedience to God’s law.

The truth is that God is King over all men, now and forever, whether they choose to accept God’s grace or not, – and whether they choose God as their King, or not. Pope Pius XI teaches the Catholic truth that Christ is “King of all mankind.”² Bishop Williamson’s denial of God’s universal Kingship is a pernicious heresy!³

A faithful and informed Catholic might see many reasons Bishop Williamson is wrong (and why God is truly King of all men, including all non-Catholics and other men without grace⁴). Here are eight reasons why Bishop Williamson is wrong:

1. Bishop Williamson agrees with the liberal-Masonic American revolutionaries concerning the source of a ruler’s authority;
   
   

2. By analogy to earthly kings, whose kingship also extends over unwilling subjects;
   
   

3. By the example of saintly kings who enforced God’s law over unwilling subjects who are not in the state of grace.
   
   

4. Because otherwise the Last Judgment would be unjust and unfair.

5. Because Our Lord Jesus Christ is King of all men as God (i.e., in His Divine Nature).

6. Because Our Lord Jesus Christ is King of all men as Man, because of the Hypostatic Union⁵;

7. Because Our Lord Jesus Christ is King of all men as Redeemer, by His glorious conquest in His Passion and Death; and

8. Because Our Lord Jesus Christ is King of all men since the perfection of His Humanity gives Him a natural and necessary right to rule as King over all men.

Below, we examine each of these eight reasons why God is King of all men (both the willing and unwilling), and why Bishop Williamson is wrong to teach otherwise.

1. The first sign Bishop Williamson is gravely wrong, is that he agrees with the liberal-Masonic American revolutionaries, about the source of a ruler’s authority

Any Catholic should be greatly alarmed if he agrees with the liberal-Masonic founders of the United States, concerning where authority comes from.

Bishop Williamson claims that, when a man accepts grace, God becomes his King. This is the heretical claim of the (so-called) “Enlightenment” concerning the source of a ruler’s authority.

The Catholic Faith has always taught that God is the source of all power and authority.⁶ He is supremely the King (Ruler) of all men and is the King of kings.

The liberal-Masonic founders of the United States oppose Catholic teaching by proclaiming that authority comes from those governed. These Masonic founders declared:

Governments are instituted among men, deriving their just powers from the consent of the governed.

Quoted from the U.S. Declaration of Independence (emphasis added).

Bishop Williamson teaches this same liberal-Masonic doctrine, in the context of God’s Kingship. Compare their position to his:

• The Masons declare that authority comes from the consent of the governed.

• Bishop Williamson declares that God’s Kingly authority comes from man’s consent to accept His grace (and, thereby, God’s Kingship).

Summary of reason one

Bp. Williamson wrongly agrees with the Masonic U. S. founders that authority comes from the consent of those governed. God’s Kingly authority over us does not come from our consent.

2. By analogy to earthly kings (whose kingship extends over unwilling subjects), we see that God’s Kingship does not require our consent.

No citizen (subject) may choose, even once in a lifetime, whether to submit to or to opt out of the just laws of his country’s ruler (king).

But Bishop Williamson’s error is much more radical. His error would allow a man to enthrone and then remove God as his King simply by consenting to and later rejecting God’s grace.

According to Bishop Williamson’s position, a man could (hypothetically) make God his King (through confession) on the even days of the week, and remove Him as his King on the odd days, by relapsing into sin. A man could tell God: “tomorrow I might choose to make You my King”.

Plainly, Bishop Williamson teaches heresy! God is always King over all men, not merely if (and when) a man consents to accept grace and so consents to accept God as King!

Earthly rulers govern not only obedient subjects but also the stubborn criminals in their realm. A thief has no right to steal simply because he never agreed to obey the law. Likewise, God is King of all men, not merely Catholics who accept God’s grace.

Thus, by analogy to earthly rulers, we see that Bishop Williamson is wrong that God’s Kingship over us depends on our choice to accept His grace. Those men who do not voluntarily submit to God’s Kingship, are like criminals who are unwilling to submit to the laws of their earthly king (ruler). God is King of the unwilling, just as an earthly king is ruler over criminals.⁷

Summary of reason two

By analogy to earthly rulers, we see that a man is not free to “opt out” of God’s Kingship by rejecting God’s grace. Rather, God is King over all men, at all times.

3. We see that God’s Kingship does not require our consent, by the example set by saintly kings who enforced God’s law over unwilling subjects not in the state of grace.

Saintly and Just Catholic Kings have given us many examples of enforcing God’s law over unwilling subjects. Because these kings themselves obeyed God as their King, they enforced God’s law against unwilling subjects, who must obey God’s law even as kings must. We take just two examples:

King St. Louis IX of France, gave this order to enforce God’s law:

[N]o man, unless he is a skilled theologian, should debate with Jews. Instead, when a layman hears the Christian law [i.e., God’s law] slandered, he should defend it only with his sword, which he should thrust into the offender’s guts as far as it will go.⁸

In about 1000 AD, King St. Olaf II of Iceland, enforced the laws of God the King, by forbidding the practice of all false religions in Iceland.⁹

Summary of reason three

Those saintly kings were not unjust. But it would have been unjust to enforce God’s law against those who are not subject to it. Thus, the example of these saintly kings shows us that all men – even unwilling men who do not have grace – are subject to God as King. Thus, Bishop Williamson’s position is heresy.

4. We see that God’s Kingship does not require our consent, because otherwise the Last Judgment would be unjust and unfair.

It is unjust to judge a man based on laws to which he was not subject when he acted. For example, it would be unjust to arrest a man who is driving a car, for violating a speed limit which applies only to trucks.

Our Lord will judge all men at their death, even men without grace who rebelled against His laws during life. However, Our Lord would have no right to judge and punish men for disobeying His laws, if He were not their King now, during their lives.¹⁰ Thus, because there is a just Judgment after death, Our Lord must be King over all men, even those refusing His grace and denying His Kingship.¹¹

Summary of reason four

Because it is just for Our Lord to judge all men after their deaths, He must be their King during their lifetimes. This shows Bishop Williamson teaches heresy when he asserts that grace makes God a man’s King.

5. We see that God’s Kingship does not require our consent, because God’s Nature makes Him King over all men.

God made us and He owns us. We are His property. God does not need our agreement to submit to His laws and Kingship. God has full right to rule all men and to be their King, even if they refuse to submit to Him.¹²

This shows the heresy of the liberal-Masonic founders of the U.S. who declare that authority to govern comes from the consent of the governed. This also shows Bishop Williamson’s heresy, when he teaches that men’s choice to accept grace makes God their King.

6. We see that God’s Kingship does not require our consent, because Christ is King over all men by His Hypostatic Union.

Because of His Hypostatic Union,¹³ Our Lord Jesus Christ, as Man, received from God the Kingship over all men, even unwilling men. This right to universal Kingship is in addition to Christ’s right of Kingship as God.¹⁴

Christ’s right of Kingship over all men, because of His Hypostatic Union, shows the heresy of the liberal-Masonic founders of the U.S., who assert that a ruler’s authority comes from consent of the governed. This further reason for Christ’s Kingship also shows Bishop Williamson’s heresy that Christ (God) is only King of those who consent to receive His grace and Kingship.

7. We also see that God’s Kingship does not require our consent, because Christ is King over all men by His glorious conquest in His Passion and Death.

Besides Christ’s Kingship as God and also His Kingship as Man through the Hypostatic Union, another reason Christ is King of all men, is by conquest. He purchased all men through His glorious Passion and Death, so He owns all men (even unwilling men).¹⁵

Christ’s right of Kingship over all men, because of His conquest, shows the heresy of the liberal-Masonic founders of the U.S., who assert that a ruler’s authority comes from consent of the governed. This additional reason for Christ’s Kingship also proves Bishop Williamson promotes heresy by asserting that grace makes Christ (God) the King of a man.

8. We see that God’s Kingship does not require our consent, because Christ is also King over all men because His Humanity’s perfection gives Him a natural and necessary right to rule as King over all men.

All men have a duty to support (and they sin when they oppose) the Catholic Faith, the salvation of souls, and whatever else promotes society’s goodness, virtue, and true happiness.¹⁶

Christ as Man rules much more wisely than anyone else. Christ promotes goodness, virtue and true happiness much better than anyone else.

Thus, all men must obey Christ as their King. Any man sins by opposing Christ as King, because he would be opposing what brings society much greater goodness, virtue and true happiness.

Summary of reason eight

Besides:

• Christ’s right to rule all men because He is God;

• Christ’s right as Man, to rule all men, because of His Hypostatic Union;

• Christ’s right to rule all men because of His glorious conquest in His Passion and Death,

Christ also has an absolute right to rule all men because His rule brings much greater goodness, virtue and true happiness than the rule of any other man. Anyone opposing Christ’s rule sins gravely and opposes the good. For this reason also, Christ is King, with a right to rule all men.

Conclusion of the entire article

All authority comes from God. Authority does not come from the consent of the governed, as the liberal-Masonic founders of the U.S. heretically declare. God’s Kingship over all men does not depend on whether they accept grace or accept His Kingship, as Bishop Williamson heretically teaches.

Let us pray for poor, blind Bishop Williamson and for the world’s blind liberal-Masonic nations.

Let us also pray for Bishop Williamson’s cowardly followers who condone his heresy by their silence. Qui tacet consentire videtur (he who is silent gives consent).