Reflections on the core charism of the Legion and RC (translated from this site):
The Kingdom of Christ
Christ the King, Kingdom of the Heart of Jesus, where do these expressions come from? Where is the overlap between devotion to the Heart of Jesus and Christ the King? The answer lies in analyzing the Catholic culture at the time of the founding of the Legion of Christ, especially if we take into account the papal teaching of those times.
We ought to pay special attention to the pope who reigned contemporary to the first attempts to found the Legion: Pius XI. Elected in 1922, his pontificate covers the entire period between the two world wars. His episcopal motto was it all: Pax Christi in Regno Christi. In 1925 he established the feast of Christ the King in his encyclical Quas Primas, but before talking about the contents of this letter, Let's look at the general framework of his pontificate.
The Pontificate of Pius XI
Pius XI seems mostly to have understood that evangelization would no longer build on the usual alliance of "throne and altar," but would be achieved by the penetration of Christianity in society through the work of the laity. To this end, he organized and stimulated the growth of his most beloved apostolate, Catholic Action, thus manifesting that this would be the standard by which he imagined the future of the mission of the Church.
He didn't hesitate to establish concordats with the new secular republics that emerged. He accepted, through the Lateran Treaty, the loss of the Pontifical States in exchange for a minimum guarantee of autonomy preserving the tiny Vatican. He condemned the Action Française, a movement of right-wing, monarchist, who had seduced many Catholics, even some of the clergy in France.
In Dilectissima Nobis he claims the neutrality of the Church in relation to forms of government -Monarchy or republic, democracy or aristocracy- as long as they guaranteed the rights of the Church to fulfill its mission. He defended freedom, especially religious. He condemned totalitarianism (fascism, with the non Abbiamo bisogno Nazism with Mit brennender Sorge, and communism with Divini Redemptoris) as well as the "pact of silence" of free nations before them. Neither does he withhold his criticism of the greed of capitalism, through Quadragesimo Anno.
Throughout his pontificate he offered prophetic statements on freedom and the independence of the Church against the claims of omnipotent powers "of this world": the state, the market, and pagan ideologies.
Established as part of his pontificate, he made a final complete reference for locating the encyclical Quas Primas, commenting on a much-quoted letter in that document: the encyclical Annum Sacrum of Leo XIII.
Annum Sacrum of Pope Leo XIII
In this encyclical, Leo XIII proclaimed a Holy Year, culminating with the consecration of the world to the Heart of Jesus. He went on to explain the reasons for this act, showing how Christ has sovereignty over the world, even over the unbaptized, as he has redeemed all with his blood. It states: "This power of Christ and his rule over men is exercised for truth, justice and especially for charity.
He further adds,"We will ask Jesus Christ, to whom we are subject in terms of power, to submit all the world, one day, in terms of the exercise of this power. And this, not only in the future age, when he will impose his will on all beings--rewarding some and punishing others, but even in this mortal life, though faith and holiness.
The Pope concludes:
Since the Sacred Heart is the symbol and the sensible image of the infinite love of Jesus Christ, and this love impels us to love one another, it is natural that we consecrate ourselves to his most holy heart. In so doing, we give tribute, and in joining Jesus Christ through the sign of submission and piety that one offers to Sacred Heart, we are actually properly referring to Christ our whole person.
Thus, both devotions are united, the Sacred Heart of Jesus and Christ the King.
The encyclical Quas Premas
Pope Pius XI remembered this act of consecration and others who made it annually since Pius X. But he thought that this recognition the sovereignty of Christ should also be an integral part of the liturgical year, to be given its given its due importance and remembered more often, especially because of the modern secularism that seeks to relegate the truths of our faith into oblivion. The affirmation of the kingship of Christ serves as an antidote to the totalitarian pretensions of the modern state. In fact, it reminds the Christian that beyond the political power there is a free and sovereign Church whose proper role is not comparable to that of the state. And this world is not the end: above it there is another King to whom all subjects and authorities will have to answer.
The faithful are invited to spread this kingdom beyond the churches, where the rulers of this world want it to remain concealed, and to publicly proclaim Him as their King, submitting to his supreme authority. With these motivations in mind Pius XI established the feast of Christ the King, currently celebrated the last Sunday of ordinary time.
The original contribution of the founder
Father Maciel took this spirituality of the Sacred Heart and Christ King and used it as a leitmotif for his work. So far there is nothing so unique, there are actually several associations formed in around these issues, using the image of the Sacred Heart, names associated with this devotion and military metaphors (and sometimes more than metaphors, as in the case of the Cristeros, whose cry of "Long Live Christ the King!" is attached to the Magisterium of Pius XI) for the defense and conquest of the Kingdom of Christ.
What the founder personally brings is a particular methodological option: its missionaries have to fight the enemy using the same weapons of the enemy. He is fascinated by the effectiveness of powers "of this world" -- the ability of the totalitarian regimes to attract and mystify, through discipline and obedience of the Nazi soldiers, cunning, harvesting techniques and Communist infiltration of cells, and methods to enhance effectiveness that make men's Market and Industry machines produce resources and numerical results. The "sons of the light" study and apply these techniques to one day become wise as the "sons of darkness:" "Seek today and always meet those technical and practical more secure you victory. That Christ can not reproach which we are less able and cunning to do good to the children of Satan to do evil "..." Snatching arms and fighting the enemy annihilating with the same methods" are expressions that are so abundant in his early letters. This also explains the different vocabulary words Legionaries and Regnum Christi "Capture," "mystifying" and the famous "Christus heil."
The fundamental ambiguity
This fundamental option to use the enemy's weapons as a methodology is in my opinion, the source of all the ambiguity that exists within of the Legion and Regnum Christi. For if the Kingdom of Christ "is not of this world," then it has its own means and weapons to fight for it that are clearly distinct from the enemy's weapons. Christ himself...to take up the weapons of glory and wealth to extend his Kingdom, but he rejected them emphatically.
In this case, by contrast, Maciel accepted those methods, and the result is a hybrid creature, which at first glance looks like an advanced religious school but upon closer examination reveals other dynamics that are foreign to the praxis of religious and apostolic life of the Church, and which refers rather to the criteria and methodologies of the world:
a) ad intra: the group uses the coercive methods more typical to totalitarian regimes of modern sects than to the authentic tradition of religious life: the invasion of the conscious, surveillance, hyper-normatisation of an infantile sort which creates psychological dependence, the centralization of power, and maintenance of its own privileged nomenklatura.
b) ad extra: there is a whole methodology that corresponds more to a company interested in increasing the economic and human capital than to an apostolic work of the Church. The obsession with control and numbers, and the fascination with business dynamics are some examples. Perhaps the most emblematic example is the creation of Integer, through which a Religious congregation submits to the authority of secular technocrats.
But perhaps more profoundly perverse is the founder's conception of Pius XI concerning the Kingdom of Christ, and his belief that his work was a power project. The Pope envisioned a Church free from the powers of this world, able to proclaim the Gospel with independence and courage—as he did, in fact—far from alliances that had only served in the past to instrumentalise the faith. Fr Maciel, by contrast, wanted to renew the alliance with the new elites: "We control the world through secular leaders ... to achieve climb the top positions in the government of nations to to return to the Holy Church the place it deserves." The search for power also extended to ecclesiastical circles, with the unscrupulous trafficking of favors and influence from the earliest years of the foundation (and he recounted how, in exchange for an interview with a Cardinal who was a friend, in 15 minutes he got the canonical approval document for the Legion).
Internal culture of the Legion
The delusion of being willing to wield the weapons of the world for Christ—Satan's lies, manipulation, and the search for power—became part of a deeply-rooted internal culture within the Legion. This caused serious distortions in the consciences of its members, to the extent that we may speak in certain cases of invincibly erroneous consciences. Some examples are:
a) The systematic institutional use of non-truths, and the various invasive forms of consciousness and psychological abuse coexists peacefully within the same person who is leading a life of faithful piety, and who comports himself with with goodness, kindness and deals courteously with others;
b) The admiration for the "triple A" leaders: their mansions, their sumptuous lives, the obsession to capture them, the pride of having enjoyed some of its amenities—all while living with poverty, and capable of depending on superiors to buy a pin;
c) The discourse on "self-belief" coexists with a surveillance constant external and practice of infantilizing dependency, which in practice ends up stunted consciousness and make it increasingly most in need of an external FOLLOWING UP;
d) The requirement on the part of superiors to obey delicate rules coexists seamlessly with the spectacle of the themselves being above ordinary—and usually breaking them;
e) The preaching of delicate, fine, and unselfish charity coexists with abuse of the laity, who have their time, health and media fully exploited, and then—when they can not contribute anything more—they are discarded and ignored, because "time is the Kingdom of Christ" and the Legionary does not waste time with those who can not give anything in return.
The statement of the 1st May 2010, containing the conclusions of the apostolic visitors—which were sent to the Holy Father, approved and published—spoke of a "thorough review" to remove from the heart of the Legion those harmful influences that came from the mind of the founder. The initial task was “to review and redefine the charism of congregation of the Legionaries of Christ, while preserving the true core, the militia Christi, which characterizes the apostolic and missionary action of the Church, and which is not identified with the efficiency at all costs.”
Next they must discuss the exercise of authority, "which must be attached to truth, respectful of developing the conscience in light of the Gospel and in service to the authentic Church.” There are two dimensions suggested, ad intra and ad extra, dealing with the pollutive practices and methods specific to the world and the Enemy. They were to carry out the review required by the Pope in an effort to replace the erroneous ideas of Fr. Maciel with the teachings of the Magisterium of the Church.
a) ad intra: as requested by the papal delegate in his letter of October 2010, following the post-conciliar renewal of the discipline and exercise of authority, such as are described in the teaching true of the Church, surrendering those principles which are foreign to the religious life;
b) ad extra: returning to what we might define as our principle foundation—the call made to all priests who work on behalf of the Church—military enthusiasm and zeal for the Kingdom of Christ relying on the armor of Christ: justice, truth, charity; and rejecting the methods of the enemy, who were sadly welcome in our midst and have produced much bad fruit in souls.
Let us end our discussion with this definition of the Kingdom of Christ, as found in the Credo of the People of God by Paul VI:
We confess that the Kingdom of God begun here below in the Church of Christ is not of this world whose form is passing, and that its proper growth cannot be confounded with the progress of civilization, of science or of human technology, but that it consists in an ever more profound knowledge of the unfathomable riches of Christ, an ever stronger hope in eternal blessings, an ever more ardent response to the love of God, and an ever more generous bestowal of grace and holiness among men (n. 27).
[if I have misrepresented anything, please send corrections, which I will incorporate -g]