The widespread ignorance in Ireland of the meaning of naturalism and of the significance of the principles of 1789 is shown by the repeated exhortations to Irish men to accept without discrimination all the principles of Wolfe Tone and James Connolly. One of the great tragedies of these men’s lives was that they were caught up in movements whose inner significance and ultimate orientation they were far from realising. This tragedy is even more poignant in the case of James Connolly than in that of Wolfe Tone, for James Connolly’s devout reception of the Sacraments and recital of the Rosary before death showed that he believed firmly in the divinity of our Divine Lord and honoured His blessed Mother.7
In order to understand the different currents in the German reaction against Judaeo-Masonic influences, we must bear well in mind that the Jewish nation and Freemasonry are working in the camp of Satan for the reign of naturalism, that is, for the disruption of the divine plan for order and the elimination of supernatural life and love from the world. They will hotly deny this or scoff at it, but the objective order of the world is a fact. Further, the leaders of the Jewish nation aim at the inauguration of the reign of the natural messias and the rejection of our divine Lord, in view of their own domination, and they use their undeniable influence in Freemasonry for that purpose. Accordingly, we must be prepared to see these naturalistic forces favour Protestant powers like England and Prussia, in so faras they may be useful instruments in propagating naturalism, and at the same time seek to use them for the ulterior schemes of Judaeo-Masonry. We must be prepared too for reactions when these Protestant countries perceive that what they consider their national interests have been sacrificed on various occasions to Jewish interests and that their national life is in danger of corruption and decay.
We need not be astonished, then, to find, on the one hand, in books like Les Sociétés Secrètes et la Société, by Père Deschamps, S.J., and LesPourquoi de la Guerre Mondiale, by Mgr. Delassus, lengthy accounts of the different ways in which Jewry and Freemasonry favoured the hegemony of Prussia over the German countries, and the substitution of Berlin for Vienna as the cultural centre of the German-speaking peoples. On the other hand, we find in books like that of Dr. Friedrich Wichtl, Weltfreimaurerei Weltrevolutioin, Weltrepublik8 the accusation levelled at Jewry and Freemasonry of having continually worked against the interests of Germany. For example, Wichtl shows that Freemasonry throughout the world turned against Germany during the Great War (1914-1918). In particular he proves that it was through Masonic pressure that Italy entered the war against Austria and Germany. He shows also that the Communist Republic in Munich and the whole Communist movement in Germany and Russia after the Great War was the work of Judaeo-Masonry and Brothers Toller, Levien, Axelrod, Wadler, Ewinger, Lenin and Trotsky, etc., etc.9 On page 286, he gives as his conclusion that “neither we, Germans, nor the visible governments of our enemies are responsible for the terrible slaughter of the great war, but that dark, secret power which we have called World-Masonry, behind which is hidden the invisible ruler of the destinies of all states and peoples, world-Jewry.”
In their books, Père Deschamps, S.J., and Mgr. Delassus stress the fact that the organised naturalistic forces favoured Prussia, in view of utilising that power’s anti-Catholic attitude for the elimination of the spirit of the Mystical Body of Christ from Germany. Wichtl insists upon the fact that in the end, Prussia began to see that she was being sacrificed in her turn for “higher interests.” One is strongly reminded of a remark made to the distinguished historian, Cardinal Pitra, at Vienna in 1889. A highly placed personage, whose name he does not give, said to him: “The Catholic nations must be crushed by the Protestant nations. When this result has been attained, a breath will be sufficient to bring about the disappearance of Protestantism. Thus we shall arrive at state atheism.”10 Hence the points of view defended by these two groups of writers are complementary.11
The German reaction against the corrupting naturalistic influence of Jewry and Freemasonry, instead of inaugurating the return of the whole German nation to the divine plan for order, from which north Germany turned aside in the sixteenth century, has intensified the disorder. The reaction is a purely naturalistic one by which the German race is put in the place of the Mystical Body of Christ, German Blood is substituted for Sanctifying Grace, the life-blood of the Mystical Body, and the instinctive aspirations of the German racebound national soul, as interpreted by the leader of the race, replace the moral law. In the place of the supernatural, supranational Mystical Body of Christ, the Jews also put their race and their nation, thus declaring that order is to come to the world through all nations being moulded by the Jewish nation. Instead of drawing the obvious lesson from the Jewish rejection of Christ and striving to bring Germany to accept His divine plan, the National-Socialist movement has denounced the whole Christian revelation as a superimposed deformation of the German national soul and set up the German race and its national aspirations in the place both of the Mystical Body of Christ and a fortiori of the Jewish race and nation.
Accordingly, National-Socialism substitutes the German race and its exigencies of social organisation for the supernatural, supranational Mystical Body of Christ and its exigencies of social organisation, expressed by the indirect power of the Church, Christian marriage as the union of members of Christ, and Christian education as the formation of members of Christ. One can readily conclude that the National-Socialist reaction against the corroding influence of Jewish naturalism on German national life leads, not only to measures of repression against the Jews but to a dire persecution of the Catholic Church.12
The deified German race has attacked the rival natural deity, the Jewish race, directly, and has proceeded systematically to get rid of it as corrupting the very fount of deity, German blood. It also systematically undermines and seeks to eliminate the supernatural, supranational Catholic Church. Catholics are still allowed to profess at Mass that they will endeavour to live their lives as members of Christ and that they will strive to organise society so as to be aided in so doing. But, from the moment Catholics in Germany and Austria leave the church after Mass, they find society organised on the principle that the highest form of life is German national life and that German blood is higher and nobler than sanctifying grace, the lifeblood of the Mystical Body. National Socialism demands an education which forms the young to regard membership of the German race, not membership of Christ’s Mystical Body, as the highest good. The moral law, of which the sole divinely appointed guardian is the Catholic Church, is replaced by the exigencies of German blood as declared by the leaders of the people. Thus the whole social organisation of German life and the ideals animating it are completely anti-Catholic.
The radical opposition of German racial theories to Catholic teaching is made clear in the instruction to combat them, issued by the Sacred Congregation of Seminaries and Universities to rectors of seminaries and Catholic universities. The document, which was sent on April 13th 1938, runs as follows: “Last year, on Christmas Eve, our august Pontiff and gloriously reigning Pope, in his allocution to the Cardinals and Prelates of the Roman Curia, referred in grave and sorrowful terms to the grievous persecution of the Catholic Church in Germany. It was a cause of the greatest pain to the heart of the Holy Father that, in order to excuse such flagrant injustice, bare-faced calumnies were invented, and most pernicious doctrines, falsely alleged to be scientific, were spread far and wide, with the intention of creating dire confusion in minds and uprooting the true religion. In view of this state of things, the Sacred Congregation of Studies urges Catholic universities and faculties to direct all their resources and efforts to the defence of truth against the inroads of these errors. Accordingly, those who are teaching in these centres of higher studies must mobilise all the means at their command in biology, history, philosophy, apologetics, legal and moral science, and thus forge the weapons with which to refute decisively and expertly the following absolutely untenable and erroneous doctrines:
“1. The human races by their natural and immutable characters are so different, one from another, that the lowest of them is further removed from the highest than it is from the highest species of animal.
“2. The vigour of the race and blood-purity must be preserved and cultivated by every means. Anything that conduces to this end is by the very fact honourable and permissible.
“3. The intellectual and moral qualities of man come mainly from his blood, the source of racial characteristics.
“4. The essential aim of education is to develop the characters of the race and to inflame men’s minds with a burning love of their own race as of the supreme good.
“5. Religionis subject to the law of race and must be adapted to it.
“6. The primary source and supreme rule of the whole juridical order is the racial instinct.
“7. Only the Cosmos or Universe exists, a living being; all things, man included, are only diverse forms, increasing through the ages, of the Universal Living Being.
“8. Individual men exist by the State and for the State: whatever rights they possess come to them exclusively through a concession from the State . . . ”
The following phrases of the Encyclical of Pope Pius XI On the Persecution of the Church in Germany must be read in conjunction with the above propositions, especially with Nos. 5 and 6: “He who takes the race, or the people, or the state, or the form of government, the bearers of the power of the state or other fundamental elements of human society—which in the temporal order of things have an essential and honourable place—out of the system of their earthly valuation, and makes them the ultimate norm of all, even of religious values, and deifies them with an idolatrous worship, perverts and falsifies the order of things created and commanded by God. Such a one is far from true belief in God and a conception of life corresponding to true belief . . . We have done everything to defend the sanctity of a word solemnly pledged, to protect the inviolability of obligations freely undertaken, against theories and practices which, if officially approved, must destroy all confidence and render valueless any word that might also be pledged in the future.”
In The Rulers of Russia, I quoted an author to the effect that the German monetary system was a reaction against the fallacy of making the volume of a country’s money or exchange-medium depend on the amount of gold the government of the country could control.13 It is quite true that the volume of money or exchange-medium ought to be proportioned to the developmentof a country’s capacity for production, not to the amount of gold that may happen to be in its central bank. But the German financial system, as a whole, is far from being in harmony with the principles of St. Thomas; in conjunction with the racial theory it will tend to the treatment of the human person as a mere individual. The German government controls the creation of bank credit by the Reichsbank, and allows this new bank credit to reach the channels of trade by granting loans of it to whatever businesses it favours. Now, when the government takes over exclusive control and management of the lending business, we have, in practice, socialism or Communism. For a government to create bank credit and lend it to whom it chooses is even more vicious than for private banks to create money as loans. In the case of private banks, arbitrary discrimination is not the primary motive in denying loans. The German government determines what businesses may or may not borrow and thus exercises the power of life and death over them. This power tends to reinforce the treatment of subjects as mere individuals not as persons.
1 Cf. quotations from Pope Leo XIII concerning the obligation of States, pp. 7-12. (back)
2 Les Sociétés Secrètes et la Société, Vol. II, p. 668. On pages 668-680 the author quotes a number of Masonic documents concerning the secret history of Spanish and Portuguese revolutions.
The remark made about Mexico receives ample confirmation in Mexico, the Land of Blood-drenched Altars, by Francis C. Kelly, and in No God next Door, by Rev. M. Kenny, S.J. Father Kenny gives an excellent summary of the responsibility of the United States and of American Freemasonry for the persecution of the Catholic Church in Mexico.(back)
3 Histoire Secrète de la Révolution Espagnole, by M. Léon de Poncins, p. 24. This work and that of M. Jean Marquès-Rivière, Comment la Franc-Maçonnerie fait une Révolution contain details and documents. (back)
4 Cf. Le Portugal Renait, by L. de Poncins. (back)
5 Political Constitution of the Portuguese Republic (Editions SPN Lisbon p. 17). Article I of the Concordat of 1940 runs as follows: “The Portuguese Republic recognises the personality in law of the Catholic Church. Friendly relations with the Holy See shall be maintained in the traditional manner by the appointment of an Apostolic Nuncio to the Portuguese Republic and of a Portuguese Ambassador to the Holy See.”
Some slight modifications were made by the Law of the 11th June, 1951. (back)
6 Letter, Post tam diuturnas. (back)
7 Ireland’s attitude towards the Kingship of Christ is dealt with in The Mystical Body of Christ and the Reorganisation of Society pp. 342-362. (back)
8 World-Masonry, World-Revolution, World-Republic. (back)
9 Op. cit., pp. 211-231, 278-281. (back)
10 Quoted by Mgr. Delassus, op. cit., Vol. II, p. 48. (back)
11 Wichtl exaggerates when he asserts (op. cit., p. 186) that, though Frederick the Great was a Freemason, he was never admitted to the real secrets of the Lodges. As the founder of the Ancient and Accepted Scottish Rite (to which, however, additions were made at the end of the 18th century) Frederick was well aware of the inner meaning of Masonic naturalism. In fact the Mason, Bluntschli, claims for him the honour of being the initiator of the revolutionary era, which, he says, should date from the year of Frederick’s accession, namely, 1740, rather than from 1789. The modern state “independent of all theocracy,” that is, owing no submission to the divine law, began with Frederick, he maintains. Cf. Deschamps op. cit., Vol. II, p. 19. (back)
12 In The Rulers of Russia (pp. 74-77), two quotations are given from distinguished German Catholic writers to show the enormous extent of Jewish influence in Germany. Dr. Kurt Ziesché, Professor in the University of Breslau, insists upon the prevalence of Jewish Naturalism in the political and economic life of the country, in his book Das Königtum Christi in Europa, published in 1926. Dr. Eberle, the Editor of Schönore Zukunft, sets out in 1927 the actual power and might of Jewish influence in banking, in publishing and commercial life, etc., Cf The Mystical Body of Christ in the Modern World, p. 310. (back)
13 3rd Edition Revised and Enlarged, November 1939, p. 74. (back)