Cultum Regi Regum: A Vindication Of Pope Pius XII

 

I have written before that Pope Pius XII is one of the most unfairly attacked pontiffs, especially among those purporting to be "Traditionalists." His Holiness has been attacked as "soft on Modernism," and his papacy allegedly "led to Vatican II." The charges are unfounded. He was one of the greatest popes in history, as I have always maintained. Years ago, my spiritual father, Fr. Gommar DePauw, JCD, told me that Pope Pius XII was planning a full-scale attack on Modernism. Father said that Pope Pius went to Judgement before it could be carried out. I took his word for it, as he was a truthful priest, but I only had his ipse dixit. Until recently.

The Pacelli archives (Eugene Pacelli being Pius XII's name) were opened in 2020. The German historian Matthias Daufratshofer found drafts of what would have been the most monumental encyclical of modern times. Researchers Sr. Sabine Schratz and Daniele Premoli published the reconstruction of the unpublished text of the encyclical, to be entitled Cultum Regi Regum---"Worship to the King of Kings."

The encyclical was to be a follow-up to the great Humani Generis, promulgated by Pope Pius XII in 1950, and which condemned "... some false opinions threatening to undermine the foundations of Catholic Doctrine." It was drafted by the great Dominican theologian Fr. Reginald Garrigou-Lagrange. 

Its salient points include:

• Encyclicals usually speak to matters already expounded upon in doctrine; however, should the Pope pass supreme judgment on a disputed matter, it should be considered closed for discussion.

• Divine revelation was given by God as guidance for the Church to exercise Her living teaching authority, not for private deterministic interpretation.

• Some dispute the divine authorship of Scripture in part or in whole and interpret it on the basis of exegesis, looking for hidden meanings, instead of on the Church’s teachings.

• They claim that a new exegesis of the Old Testament would replace literal difficulties with symbolic/spiritual truth.

• Their claims oppose the norms of interpretation explained in previous encyclicals.

• Doubt regarding revealed truths is a result of this way of thinking. (e.g. Creation out of love, God’s eternal foreknowledge of men’s free choices, etc.)

• Angels, essence, the supernatural order, original sin, sin in general, the efficacy of Christ’s sacrifice, and the Real Presence are all debated.

• The necessity and value of the Church and the faith itself is questioned.

• These errors are being pointed out herein because some Catholic theologians are committing them and are hereby censured.

• The Church relies on reason to understand the faith, God’s law, the mysteries, and even the existence of God. Reason comes with training and leads to truth.

• Teaching Authority only covers matters of faith and morals. "New" truth cannot overturn established truth, but it can correct errors.

• Priests must learn philosophy and Aquinas’ method is tried and true.

• Opponents claim that the traditional philosophy used by the Church is adequate for basic instruction but not for practical application, and that all other philosophies, albeit evolving, are ultimately compatible with Catholicism.

• They claim that the Church’s philosophy appeals to intellect and ignores the will and emotions; however, this is clearly and historically false, for the Church teaches that the will can see truth beyond what the intellect can deduce on its own.

• Theodicy and ethics (philosophical sciences) are threatened by these new opinions. Not only are they themselves debased, but so is the protection provided by the Church’s Teaching Authority.

• Discussion of theories not yet proven scientifically but merely hypothesized must follow. Theories can only be considered if they do not oppose Church teaching.

• Human evolution (origin of man from pre-existent and living matter) is up for discussion, but cannot contradict that God is the immediate creator of souls.

• Polygenism (origin from two or more distinct ancestors) is irreconcilable with the doctrine of original sin.

• The first eleven chapters of Genesis may not fit the modern concept of history, but any inclusion of folklore was done under divine inspiration.

• Thus, these are not imaginative myths but expressions of truth. Ancient sacred authors were clearly superior to secular ("profane") authors of the same period.

Hence, while condemning the modern errors, Pope Pius was careful to allow discussion on evolution of the body of humans, and a non-literal interpretation of Genesis in certain instances (which idea was advanced by Pope St. Pius X). 

Most importantly, Cultum Regi Regum, was to be promulgated in 1957, to mark the 50th anniversary of Pope St. Pius X's monumental condemnation of Modernism, Pascendi Dominici Gregis. It was to be called "the Pascendi of modern times." (N.B. This post is based on what I was able to gather from what the researchers [and commenters on that research] have written. Ergo, the information is not complete, and is subject to revision. It is not definitive as of this writing.---Introibo). 

What is Known: The Theologians Who Drafted It

On December 29, 1956, a commission of theologians was set up by Pope Pius XII to draft the encyclical. The commission was under the guidance of the Supreme Sacred Congregation of the Holy Office, headed by the erudite and saintly Alfredo Cardinal Ottaviani. At least five theologians are known:

1. Fr. Reginald Garrigou-Lagrange (1877-1964). A professor at the Angelicum, he championed a rigid scholasticism based on the philosophy of Saint Thomas Aquinas. He correctly held that the Church’s theological definitions were immutable and expressed in timeless, objective, metaphysical categories. 

Garrigou-Lagrange was a fierce opponent of the so-called Nouvelle Theologie (New Theology), which was a roll call of the most radical Modernist theologians, such as Henri de Lubac, Jean Danielou, and M. D. Chenu. These theologians held that truth is dynamic; its expression can evolve historically "without changing its essence."

 In 1946, things came to a fever pitch when Garrigou-Lagrange published a highly controversial article in the journal Angelicum entitled Where is the New Theology Leading Us? His answer was to the point: "It leads straight to Modernism." Garrigou-Lagrange used his significant influence as a consultor to the Holy Office to urge the pope to act. His efforts culminated in August 1950, when Pope Pius XII promulgated the encyclical Humani Generis, the document having Garrigou-Lagrange as its principal author.

As a result, several New Theology professors (including Henri de Lubac and Yves Congar) were censured and removed from their teaching positions. Some of their publications were censured as well. Garrigou-Lagrange was on the verge of total victory when Roncalli usurped the papal throne and rehabilitated all the censured Modernist theologians, welcoming them to the Robber Council. 

2. Abp. Paul Phillippe (1905-1984). A staunch Anti-Modernist, Phillippe was against the Modernists at Vatican II. After the Robber Council, he tried to stop as much damage as he could as Secretary of the Holy Office, now called "The Sacred Congregation for the Doctrine of the Faith." 

3. Fr. Sebastian Tromp (1889-1975). Tromp was a brilliant professor of dogmatic theology at the Pontifical Gregorian University in Rome from 1929 to 1964. His sharp mind and absolute loyalty to traditional scholasticism earned him the trust of Pope Pius XII. Tromp was the principal draftsman behind Mystici Corporis Christi in 1943; the landmark encyclical which reaffirmed and made manifest the traditional ecclesiology on the nature of the Church as the "Mystical Body of Christ." In it, Tromp strictly equated the Mystical Body of Christ only with the visible Roman Catholic Church; "IS" not "subsists." Tromp is wrongly criticized for allegedly pushing "subsists" in Lumen Gentium at Vatican II, when he was actually trying to prevent an even more heretical wording. 

Tromp became the Holy Office's premier orthodox defender of the Faith under Cardinal Ottaviani. He was deeply involved in vetting publications, investigating suspected Modernist tendencies, and enforcing strict Catholic standards across the global Church. Fr. Tromp was the principal author behind several of the original, orthodox schemas presented to the Council Fathers in late 1962. These drafts were written in a scholastic Latin style designed to condemn modern errors and reaffirm existing dogmas. 

4. Fr. Marie-Rosaire Gagnebet (1904–1983). Gagnebet was a major French Dominican theologian, historical researcher, and Roman curial advisor. He was Anti-Modernist yet was criticized for some methods used by Modernists. Gagnebet used it, however, not to move past Aquinas, but to restore Thomism to its original 13th-century purity and make it more rigorous. 

He helped craft the heretical Lumen Gentium. He thought that by actively helping to write the document, he could ensure that it did not contain actual theological errors or heresy. He was (obviously) wrong and became compromised. 

5. Fr. Augustin Bea (1881–1968). A snake-in-the grass if there ever was one. Bea served as a professor and later Rector of the prestigious Pontifical Biblical Institute in Rome from 1930 to 1949. He was a master of biblical archaeology and ancient languages. From 1945 until 1958, Bea served as the personal spiritual director and confessor to Pope Pius XII. since he held an intimate position of trust, Bea was able to convince Pope Pius XII that certain clergymen were orthodox (or had been rehabilitated) and were worthy of promotion to the cardinalate or episcopacy. (The pope is not protected by the Holy Ghost in making ecclesiastical appointments). Bea was, by all outward indications, an Anti-Modernist. 

Even Fr. DePauw thought so. 

As soon as Roncalli came into power as the false "Pope" John XXIII, Bea showed his true colors as an ultra-Modernist. Roncalli wasted no time in making Bea a "Cardinal," and in 1960, Roncalli created the Secretariat for Promoting Christian Unity with Bea as its head. The purpose of the Secretariat was to promote radical ecumenism as it operated independently of the Holy Office and, therefore, Cardinal Ottavianni could not stop what they did.  

Bea raged against the anti-Modernist preparatory schemas. In 1962, Bea stood up on the Council floor and fiercely attacked them, arguing that the texts "lacked charity," a "pastoral spirit," and any understanding of modern biblical research. Bea's forceful opposition helped convince the Council Fathers to reject the curial drafts entirely and pave the way to the Great Apostasy. 

During Vatican II, he was a major drafter of the Modernist documents, specifically:

• Unitatis Redintegratio which officially committed the Catholic Church to heretical ecumenism

• Nostra Aetate which lauded paganism, Islam, and denied that the Jews are justly called the Deicide Race

• Dignitatis Humanae which declared all humans have a "right" to religious freedom, a complete repudiation of Church teaching on religious tolerance and the axiom that "error has no rights." 

Therefore, of the five theologians we know were on the commission, four were solidly Anti-Modernist at the time (I would argue Garrigou-Lagrange was never compromised as he died in 1964), and only one was a closet Modernist. The encyclical would be a theological masterpiece considering the authors. We must wait for the researchers to publish the exact Latin verbiage. 

What We Know of the Encyclical

The draft was dated on August 15, the Feast of the Assumption of the Blessed Virgin Mary, in 1958. It was sent to be considered by the full commission on September 27, and Pope Pius XII died twelve days later, on October 9, never having signed it. It went through many revisions so the intended release in 1957 never came to pass.  Cultum Regi Regum was to consist of six chapters. Here is the breakdown:

Chapter One: The Nature of Religion

Highlights:

• It forcefully rejects Modernism and "vital immanence" ---the idea that religion does not start with intellectual beliefs or external doctrines. Instead, it begins as a blind, subconscious feeling; often described by Modernists as a "religious sense" or a sentiment of the heart. The encyclical says religion is a virtue, not a feeling or identity

• Religion consists in the adoration owed to God alone ("consistit in cultu latriae")

• Strong condemnation of the failure by individuals and society in not keeping Sunday holy  

Chapter Two: Liturgical Worship and Private Devotion

Highlights:

• As if seeing the future, the Novus Bogus type service is firmly rejected. The teaching of Mediator Dei is expanded upon

• Antiquarianism is condemned as is concelebration of Mass except in special or rare circumstances; "One Mass at which one hundred priests assist is not equal in value to one hundred Masses offered separately"

•  The priest is not the leader of an assembly the efficacy of whose actions depend upon collective participation of the people

• Private devotions are to be kept and encouraged, especially the Rosary 

Chapter Three: Moral Theology

Highlights: 

• Natural Law is to be emphasized and subjectivist moral theories rejected

• Condemnation of those who deny or call into doubt that the primary end of marriage is for the procreation and education of children, thereby making the mutual support of the spouses (the secondary end) equal to the primary end

• Consecrated virginity is the highest state and superior to marriage (reaffirming Trent)

• The dangers of materialism are condemned

Chapter Four: The Profession of Faith

Highlights:

• Catholics must boldly profess the One True Faith whole and entire, not partially, and never to compromise even on one point of doctrine 

• In regard to false religions, cooperation for the common good is permitted but doctrinal differences may never be set aside for a false notion of "brotherhood" ---"a healthy doctor may work beside a physician with a contagious disease, but closer work requires more vigilance against infection"

• True ecumenism consists in bringing those in false religions into the One True Church, and not in downplaying or failing to mention Catholic truths that offend them

Chapter Five: Authority and Freedom in the Church

Highlights:

• Our religion is "via auctoritatis et obedientiae," a way of authority and obedience

• Theologians have a vital role, however only when united and approved by the Magisterium

• Renewed and more expanded condemnations of the "New Theology" and Modernism

Chapter Six: The Religious Order and The Secular Order

Highlights:

• Quas Primas is reaffirmed; the Social Kingship of Jesus Christ

• Every State must strive to be a Catholic State because every State owes public recognition to the One True Church. A religiously neutral State is against the Will of God and all must strive to make it Catholic

• The views of John Courtney Murray are condemned

• The Social Kingship of Christ is a conclusion about human nature and not nostalgia for old times. Communities cannot organize themselves as if God is irrelevant

(Reference: Journal of Modern and Contemporary Christianity: “L’Enciclica Pascendi dei tempi moderni. Il progetto per l’ultima enciclica di Pio XII (1956-58).” Vol. 3, No. 1 (April 2024). 

A Greatly Misunderstood Pontiff

It is apparent that Pope Pius XII was no "Modernist." Much of the charges come from a misunderstanding of Catholic principles. Pius was trying to make Catholicism "combat-ready" against the attacks of the 20th century. As countries became more secularized, it was harder to get time off to attend the Most Holy Sacrifice of the Mass. Evening Mass was introduced, and with it the mitigated three hour Eucharistic Fast so all could receive Holy Communion.

The Holy Week reforms are often unjustly criticized as "reductions in prayers." If brevity means "less holy," then what are we to think of Pope St. Pius V? In his reform of the Roman Missal, he removed late medieval "farcings" (interpolated, localized tropes or poetic insertions added into standard chants like the Kyrie and Gloria) and doubtful accretions, while the number of liturgical sequences were reduced down to just four. St. Pius V also removed some localized sanctoral feast days and duplicate saints' celebrations to clear up a crowded calendar. In some dioceses, a Mass could take a very long time. Is the Missal of 1570 somehow "less traditional" or "less holy" since certain prayers and feasts were removed?     

Conclusion: A Vindication of a Great Pope

To those who have attacked Pope Pius XII as "soft on Modernism," on being "liberal," on "introducing novelties" in the liturgy, this encyclical that could have been shows a great Pontiff who loved the Catholic Faith and defended the One True Church. 

Far from being an "innovator," Pope Pius XII used Catholic principles to meet modern needs while simultaneously defending the One True Church from Her enemies. I can't help but wonder what would have happened (or not happened) had Cultum Regi Regum been promulgated. Could Vatican II have thus been prevented? Only God knows. One thing is now clear: Pope Pius XII was a true pope and therefore he was no Modernist. He had no sympathy for Modernism and was in complete possession of his faculties until the end. Let his critics be silenced. Should the papacy ever be restored, we may see the canonization of Eugene Pacelli as Pope St. Pius XII.