Look bub, he doesn’t have an organization!! Sounds like you are a Catholic hater.
You mean you think this is not consistent with what Ratzinger advocated, and you do not think such social teaching requires assent by RC?
ENCYCLICAL LETTER CARITAS IN VERITATE
67. To manage the global economy; to revive economies hit by the crisis; to avoid any deterioration of the present crisis and the greater imbalances that would result; to bring about integral and timely disarmament, food security and peace; to guarantee the protection of the environment and to regulate migration: for all this, there is urgent need of a true world political authority , as my predecessor Blessed John XXIII indicated some years ago...
Furthermore, such an authority would need to be universally recognized and to be vested with the effective power to ensure security for all, regard for justice, and respect for rights. Obviously it would have to have the authority to ensure compliance with its decisions from all parties,..
The integral development of peoples and international cooperation require the establishment of a greater degree of international ordering, marked by subsidiarity, for the management of globalization. They also require the construction of a social order that at last conforms to the moral order, to the interconnection between moral and social spheres, and to the link between politics and the economic and civil spheres, as envisaged by the Charter of the United Nations.” http://www.vatican.va/holy_father/benedict_xvi/encyclicals/documents/hf_ben-xvi_enc_20090629_caritas-in-veritate_en.html
In addition, as concerns social teaching, The "Compendium of the Social Doctrine of the Church" (2005) states:
80. In the Church’s social doctrine the Magisterium is at work in all its various components and expressions. … Insofar as it is part of the Church’s moral teaching, the Church’s social doctrine has the same dignity and authority as her moral teaching. It is authentic Magisterium, which obligates the faithful to adhere to it . - http://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendio-dott-soc_en.html
Then you have this priests fantasy:
"....Constitutions can be changed, and non-Catholic sects may decline to such a point that the political proscription [ban] of them may become feasible and expedient. What protection would they have against a Catholic state? What protection would they then have against a Catholic State? The latter could logically tolerate only such religious activities as were confined to the members of the dissenting group. It could not permit them to carry on general propaganda nor accord their organization certain privileges that had formerly been extended to all religious corporations, for example, exemption from taxation. [But] the danger of religious intolerance toward non-Catholics in the United States is so improbable and so far in the future that it should not occupy their time or attention." — The State and the Church (1922), pp.38,39, by Monsignor (and professor) John Augustine Ryan (1869–1945), imprimatur of Cardinal Hayes (http://maritain.nd.edu/jmc/etext/sac002.htm).
Isn't that kinda what Boniface VIII was getting at with Unam Sanctum?
"Furthermore, we declare, we proclaim, we define that it is absolutely necessary for salvation that every human creature be subject to the Roman Pontiff."
The Bull also states, "We are informed by the texts of the gospels that in this Church and in its power are two swords; namely, the spiritual and the temporal."[12] The swords being referred to are a customary reference to the swords yielded by the Apostles upon Christ's arrest (Luke 22:38; Matthew 26:52).[2] Early theologians believed that if there are two swords, one must be subordinate to the other. This then became a spiritual hierarchal ladder, the spiritual judges the secular "on account of its greatness and sublimity,[2] while the lower spiritual power is judged by the higher spiritual power, etc.[11] Thus, it was concluded, the temporal authorities must submit to the spiritual authorities, not merely on matters concerning doctrine and morality: "For with truth as our witness, it belongs to spiritual power to establish the terrestrial power and to pass judgment if it has not been good." The bull ends, "Furthermore, we declare, we proclaim, we define that it is absolutely necessary for salvation that every human creature be subject to the Roman Pontiff."[12] In the bull, Boniface reiterates what popes since the time of Pope Gregory VII had been declaring.[13] Much of what is said can be taken from the writings of Bernard of Clairvaux, Hugh of Saint Victor, and Thomas Aquinas.[2] The bull also contains writing from the letters of Pope Innocent III, who mainly reasserted the spiritual power and the "plenitudo potestatis" of the papacy.[13] A voice heavily noticed in the bull is Giles of Rome, who some hold might have been the actual writer of the bull.[14][page needed] Giles, in On Ecclesiastical Power, voices the supremacy of the Roman Pontiff over the material world. His line of argument states that since the body is governed by the soul and the soul is governed by the ruler of the spiritual, the Roman Pontiff therefore is governor of both soul and body.https://en.wikipedia.org/wiki/Unam_sanctam