Reporting of Federici Studies Center
“Against everything that is opposed to the doctrine, to tradition, to discipline, to the feeling of the Catholicwe are entirely Roman; for everything that complies with it"
The program of Monsignor Umberto Benigni's Sodalitium Pianum
1 We are integral Roman Catholics. As this word indicates, the integral Roman Catholic accepts the doctrine in its entirety, to the discipline, the directions of the Holy See and all their legitimate consequences for the individual and for society. It is "daddy", "clerical", antimodern, anti-liberal, anti-sectarian. He is therefore entirely counter-revolutionary, because he is an opponent not only of the Jacobin Revolution and of sectarian radicalism, but equally of religious and social liberalism. It is absolutely understood that by saying "integral Roman Catholic", it is not at all intended to modify in any way the authentic and glorious title of Roman Catholic. The word "integral" means only "wholly Roman Catholic", that is, fully and simply Roman Catholic without the corresponding additions or restrictions (even outside the intention of those who use it) as much to the expressions of "liberal Catholic", «social Catholic», and any other, as to the fact of those who tend to restrict in theory or in practice the application of the rights of the Church and the duties of the Catholic in religious and social life.
2 We fight for the principle and for the fact of Authority, of Tradition, of the religious and social Order in the Catholic sense of the word and in its logical deductions.
3 We consider the spirit and fact of so-called Catholic liberalism and democratism as wounds in the human body of the Church, as well as intellectual and practical Modernism, radical or moderate, with their consequences.
4 In the practical case of Catholic discipline, we venerate and follow the Bishops, placed by the Holy Spirit to govern the Church of God, under the direction and control of the Vicar of Christ, with whom we always want to be, forward and despite everything.
5 The nature of the Catholic Church teaches us, and his story confirms us, that the S. Sede is the vital center of Catholicism: for this very reason, from a certain point of view and especially in some circumstances, the momentary demeanor of the S. Seat is also the result of the religious and social situation. Thus we fully understand how Rome can sometimes remain silent and wait, in view of the situation itself, which one presents itself at the moment. In such cases we will be careful not to use this as an excuse to remain inactive in the face of the damage and dangers of the situation. Since we have understood and certainly checked, in any case, the reality of things, we act as best we can against those damages and dangers, always and everywhere according to the will and desire of the Pope.
6 In our observation and action we put ourselves above all from the "Catholic" point of view, that is, universal, both over time, through different historical moments – both in space, across all countries. We know that in momentary and local contingencies, it's always there, at least in the background, the secular and cosmopolitan struggle between the two great organic forces: on the one hand, the one Church of God, Roman Catholic, on the other, its internal and external enemies. The exteriors (the Judeo-Masonic sects and their direct allies) they are in the hands of the central Power of the Sect; gl'interni (modernist, demoliberal, ecc.) they serve as a conscious or unconscious instrument for the infiltration and decomposition among Catholics.
7 We fight the internal and external Sect, always and everywhere, in all forms and with all honest and appropriate means. In the persons of internal and external sectarians and their accomplices we only fight the concrete realization of the Sect, of his life, of his action, of his plans. This, we intend to do so without any rancor towards our backslidden brothers, as well as without any weakness and without any misunderstanding, how a good soldier treats those who militate under the enemy's banner on the battlefield, their auxiliaries and their accomplices.
8 We are fully against any attempt to reduce it, to make secondary, to systematically conceal the papal claims for the Roman Question, to hinder the social influence of the Papacy, to let secularism dominate; for the tireless vindication of the Roman Question according to the rights and directions of the Holy See. Site, and for a continuous effort to lead, as much as possible, social life under the legitimate and beneficial influence of the Papacy ed, in general, of the Catholic Church.
9 against interconfessionalism, neutralism and religious minimalism in social organization and action, in teaching, as in every activity of the individual and the community, which depends on true morality, therefore from true religion, therefore by the Church; for confessionality in all the cases provided for in the previous paragraph; and if, in exceptional and transitory cases, la S. Headquarters tolerates interfaith unions, for the conscientious and controlled application of this exceptional tolerance and for its duration and extension as limited as possible, according to the intentions of the S. Site.
10 against openly or implicitly "non-religious" trade unionism, neutral, amoral, which inevitably leads to the anti-Christian struggle of the classes according to the brutal law of the strongest; against democracy, even when it is called economic-social, which pushes with its individualism towards social disintegration; for the Christian harmony of the classes among themselves, as between the individual, the class and society as a whole; for the corporate organization of Christian society according to the principles and traditions of justice and social charity, taught and lived by the Church and the Catholic world for many centuries, and which therefore are perfectly adaptable to every truly civilized era and society;
11 against the pagan nationalism that counters non-religious trade unionism (that considering the nations, like this classes, as a community of which each can and must amorally pursue its own interests outside and against those of others, according to the brutal law we have spoken of); e, at the same time, against antimilitarism and utopian pacifism, exploited by the Sects with the aim of weakening and putting society to sleep under the Judeo-Masonic nightmare; for healthy and moral patriotism, Christian patriotism of which the history of the Catholic Church has always given us splendid examples.
12 against feminism which exaggerates and distorts women's rights and duties, placing them outside Christian law; against the co-education of the sexes; against sexual initiation in childhood; for the improvement of the material and moral conditions of women, of youth, of the family according to Catholic doctrine and tradition.
13 against the profoundly anti-Christian doctrine and fact of the Separation of Church and State, as between religion and civilization, science, literature, the art; for the loyal and cordial union of civilization, of science, of literature, of art as well as of the State, with religion and therefore with the Church.
14 against philosophical teaching, dogmatic and biblical «modernized», which, even when it is not purely modernist, it is at least equal to an archaeological or anatomical teaching, as if it were not an immortal and life-giving doctrine that all the clergy, without exception, he must learn above all for his priestly ministry; for ecclesiastical teaching inspired and guided by the glorious tradition of Scholasticism and the Holy Doctors of the Church and the best theologians of the time of the Counter-Reformation, with all the serious aids of the scientific method and documentation.
15 against false mysticism and individualistic and enlightened tendencies; for spiritual life, intense and profound, according to the doctrinal and practical teaching of the Saints and mystical authors praised by the Church.
16 in general, against the exploitation of the clergy and Catholic action by any political or social party, ed, in particular, against the "social" exaggeration that they want to inoculate the clergy and Catholic action under the pretext of "leaving the sacristy" and only returning too rarely, or secretly, or at least with the spirit absorbed by the rest; for the maintenance of ecclesiastical action and respectively of Catholic action as a whole on openly religious terrain, all ahead, and without "social" or similar exaggerations for the rest.
17 against the mania or weakness of many Catholics, of wanting to appear «conscious and evolved, truly of their time", and good-naturedness in the face of a brutal or hypocritical enemy, but always implacable, ready to flaunt their tolerantism, and to blush, if not to say the least, of acts of just rigor carried out by the Church or for it, ready for systematic optimism towards the deceptions of their adversaries, and reserving their distrust and harshness for integral Roman Catholics; for a fair and convenient attitude, but always frank, energetic and tireless in the face of the enemy, to his violence and his wiles.
18 against everything that is opposed to the doctrine, to tradition, to discipline, to the sentiment of integrally Roman Catholicism; for everything that complies with it.
