Following in the footsteps of Pope St. Pius X and Monsignor Benigni, we make the following prayer and program our own. All the text which follows is a slightly improved Google Translation
Fraternal Prayer of the
Jesus Christ Our Lord and Savior,
We beg you for the triumph of your holy Cause against [our?] enemies and false friends,
You want to group your faithful,
Fighting the good fight dispersed throughout the world,
So that they know and agree on the soul and the work.
Offer to provide them with material and moral means,
Necessary and appropriate for this purpose.
We also pray that, according to your divine promise,
You are always in their midst,
Blessing them and rescuing them in life and in death.
So be it.
(-Bishop Umberto Benigni)
Approved and encouraged by the Holy See
(Signed Rescripts of St. Pius X, 5th July 1911 and July 8, 1912; Letter from S. Congr. Consistorial, of 25 Feb. 1913).
1 – We are integral Roman Catholics. As this word indicates, the integral Roman Catholic accepts the doctrine, discipline, directions of the Holy See, and all their legitimate consequences for the individual and for society. He is “papal”, “clerical”, antimodernist, anti-liberal, antisectoral. He is therefore totally counter-revolutionary, because he opposes not only the Jacobin Revolution and Sectarian Radicalism, but also religious and social liberalism.
It remains to be understood that by saying “integral Roman Catholicism”, it is not meant to alter the authentic and glorious title in any way of Roman Catholic. The word “integral” only means “completely Catholic-Roman”, that is, completely and simply Catholic-Roman without the corresponding additions or restrictions (even outside the intention of those who use it) to the expressions of “liberal Catholic,” “Social catholic,” and any other, as to who tends to restrict in theory or in practice the application of the Church’s rights and the duties of the Catholic in religious and social life.
2 – We fight for the principle and for the fact of Authority, Tradition, of the religious and social order in the Catholic sense of the word and its logical deductions.
3 – We regard as the plagues in the human body of the Church the spirit and the doctrine of so-called Catholics of liberalism and democracy, as of intellectual and practical modernism, radical or moderate, with their consequences.
4 – In the practical case of Catholic discipline, we observe and follow the Bishops appointed by the Holy Spirit to sustain the Church of God under the direction and control of the Vicar of Christ with whom we always want to be first and foremost despite everything.
5 – The nature of the Catholic Church teaches us, and its history confirms that the Holy See is the vital center of Catholicism: for this reason, from a certain point of view and especially in some circumstances, the momentary context of Holy See is also the resultant of the religious and social situation. So we fully understand how Rome may sometimes silence and wait, in view of the situation itself, as it is at the moment. In such cases, we will look closely at taking the pretext of being idle in the face of the damage and the dangers of the situation.
Since we have understood and surely controlled the reality of things, we act in the best possible way against those damages and dangers, always and everywhere according to the Pope’s will and desire.
6 – In our observation and action, we focus on “Catholic,” that is, universal, both in time, through different historical moments, and in space, through all countries.
We know that in the momentary and local contingencies, there is always, at least in the bottom, the secular and cosmopolitan struggle between the two great organic forces: on the one hand, the only Church of God, Catholic-Roman, on the other Internal and external enemies. The exterior (Judeo-Masonic Sects and their direct allies) are in the hands of the Central Power of the Sect; The interiors (modernists, Demilitarized, etc.) serve it as a conscious or unconscious instrument for the infiltration and decomposition of Catholics.
7 – We fight the inner and outer Sect, always and everywhere, in all forms and with all the honest and opportune means.
In the people of internal and external sects and their accomplices we only fight the concrete realization of the Sect, its life, its action, its plans. This is what we intend to do without any bitterness towards our brothers and sisters, as well as without any weakness and without any misunderstanding, as a good soldier deals on the battlefield as many militants under the enemy banner, their auxiliaries and their accomplices.
8 – We are fully:
Against any attempt to diminish, to make secondary, to systematically disguise the papal claims for the Roman question, to impede the social influence of the Papacy, to make secularism dominant;
For the tireless claim of the Roman Question, according to the rights and directions of the Holy See, and for a continuous effort to bring as much social life as possible under the legitimate and beneficial influence of the Papacy and, in general, of the Church Catholic.
9 – Against interconfessionalism, neutralism and religious minimism.
In organization and social action, in teaching, as in every activity of the individual and of the community, which depends on the true moral, therefore the true religion, and therefore the Church;
For confessionality in all the cases provided for in the preceding paragraph; And if, in exceptional and temporary cases, the Holy See tolerates interfaith unions for the conscientious and controlled application of this exceptional tolerance and for its duration and extension, as far as possible, according to the intentions of the Holy See.
10 – Against openly or implicitly “a-religious” trade unionism, neutral, amoral, which fatally leads to the anti-Christian class struggle, according to the brutal law of the strongest;
Against democracy even when it is called a Christian, but more or less poisoned by demagogic ideas and facts;
Against liberalism, even when it is called economic-social, which drives its individualism into social disintegration;
For the Christian harmony of the classes between them, as between the individual, the class, and the whole society;
For the corporate organization of Christian society according to the principles
And the traditions of justice and social charity, taught and lived by the Church and the Catholic world for many centuries, and therefore are perfectly adaptable to every truly civilized age and society;
11 – Against pagan nationalism, which reaffirms the arsenal of trade unionism (that, considering the nations, such as the classes, as the collectivity of which each one can and must do amorously its own interests outside and against those of others, according to the brutal law we have spoken); and at the same time,
Against the anti-militarism and the utopian pacifism, exploited by the Sect in order to weaken and fall asleep under the Judeo-Masonic nightmare;
For sound and moral patriotism, Christian patriotism of which the history of the Catholic Church has always given us wonderful examples.
12 – Against feminism that exaggerates and shakes the rights and duties of women, putting them out of Christian law;
Against the co-education of the sexes;
Against sexual initiation of childhood;
For the improvement of the material and moral conditions of woman, youth, family according to Catholic doctrine and tradition.
13 – Against the doctrine and the profoundly anti-Christian fact of the separation between the Church and the state, as between religion and civilization, science, literature, art;
For the loyal and cordial union of civilization, science, literature, of art, of the state, of religion, and therefore of the Church.
14 – Against the “modernized” philosophical, dogmatic and biblical teaching which, even if it is not purely modernist, is at least equal to an archaeological or anatomical teaching, as if it were not an immortal and vivifying doctrine , That all clergy, without exception, must learn primarily for his priestly ministry;
For the ecclesiastical teaching inspired and guided by the glorious tradition of the School and the Saints of the Church and the best theologians of the time of Counter-Reform, with all the serious aids of the method and the scientific documentation.
15 – Against false mysticism to individualistic and illuministic tendencies;
For the spiritual life, intense and profound, according to the doctrinal and practical teaching of the saints and mystical authors praised by the Church.
16 – Generally, against the exploitation of clergy and Catholic action by any political or social party, and in particular;
Against the “social” exaggeration that you want to inoculate to the clergy and to Catholic action under the pretext of “exiting the sacristy” so as not to come back to you too rarely, or in secret, or at least with the spirit absorbed by the rest;
For the maintenance of ecclesiastical action and, of course, of Catholic action as a whole on openly religious grounds, everything ahead, and without “social” exaggerations or the like for the rest.
17 – Against the craving or weakness of many Catholics, to appear “conscious and evolved, really of their time,” and bestow them in front of the brutal or hypocritical enemy, but always implacable, ready to show off their tolerance, and to blush, if not to say bad, the acts of just punishment done by the Church or for it; ready to systematically optimize towards the adversaries’ deception, and reserving their distrust and hardships for the full Roman Catholics;
For a just and convenient attitude, but always frank, energetic and tireless in the face of the enemy, his violence and his astuties.
18 – Against everything that is opposed to doctrine, tradition, discipline, the impression of Roman Catholicism;
For everything that conforms to it.