This, at least, is the message couched in no uncertain terms by Christopher Ferrara in his open letter to Tom Woods, "Ludwig von Mises versus Christ, the Gospel and the Church" (Remnant, February 15, 2010), where he writes:
When we wrote The Great Façadetogether back in 2002, I was one of the most ardent supporters of your work. Indeed, I saw you as a big part of the future of the “traditionalist” movement in America. But I did not anticipate your public dissent from the Church’s social teaching in favor of the radically laissez faire “Austrian school” of economics, whose pretensions range far beyond economics to a comprehensive “philosophy of liberty” that cannot be reconciled with the teaching of the Magisterium on the duties of men and societies toward Christ and His Church, or even the duties of men toward each other on the level of natural justice. Nor did I anticipate that you would become a “scholar in residence” for the Ludwig von Mises Institute, a radical libertarian cult dedicated to the thought of von Mises and his “anarcho-capitalist” disciple, Murray Rothbard, both agnostic liberals who utterly rejected the role of the Church and the Gospel in the constitution of social order.
Your dissent from the social teaching has spawned a host of articles against you by reputable Catholic commentators, such as those found here, here, here, here, here, and here, the last being a just-published five part series in Chronicles magazine under the title “Is Thomas Woods a Dissenter?” At this point, by my count, no fewer than a dozen Catholic scholars have denounced your dissent from Magisterial teaching on such basic principles as the just wage, the moral primacy of labor over capital, the evil of usury and price-gouging, the immorality of the so-called “absolute right” of private property, and the necessity of government, guided by divine and natural law, for the rule of fallen men. (You have even taken recently to advancing Rothbard’s “anarcho-capitalist” fantasy of the abolition of all government and the creation of a “stateless society.”)