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Sunday, May 18, 2008

Judeo Mason assault on Catholicism



REV. DENIS FAHEY, C.S.Sp., D.D., D.Ph., B.A.,



God came on earth in the person of our Lord Jesus Christ and put before the Jewish nation, from which He had taken His sacred humanity, the divine programme for the ordered organisation of the world, asking them at the same time to be its heralds. The crucifixion of our Lord was the rejection by the Jewish nation of God’s programme for order. They refused to accept that there was any life higher than their national life and they would not hear of the non-Jewish nations coming in as members of the messianic kingdom, on the same level as themselves. In spite of their persistent opposition, however, and notwithstanding the weakness of fallen human nature, western Europe in the thirteenth century had come to acknowledge God’s rights in the way He had Himself laid down and had organised society on the basis that man’s supreme dignity was his supernatural and supranational life as a member of Christ. Since then until recently, there has been steady decay. The so-called Reformation sectioned off the Christian life from the life of the citizen so that political and economical organisation left membership of Christ out of account. The Lutheran separation of the Christian and the Citizen initiated that dualism by which man’s spiritual life in Christ was sectioned off from his social life as a citizen. It is true that the Protestant states, as organised bodies, still acknowledged that they had a duty to God and, at the beginning at least, maintained the great truth of the Divinity of Our Lord Jesus Christ, though rejecting the order establishedby Him for the full recognition of God’s rights. Decay was inevitable, however, when once the guidance of the Vicar of Christ, the infallible Guardian of the moral law, had been rejected.

The so-called Reformation did not attempt to set up a supranational organisation in the place of the Catholic Church. That was reserved for the French Revolution, in which was witnessed the first appearance in public of the new ideal of a purely naturalistic society striving for the universality that belongs only to the Catholic Church. Modern history since 1879 has been, to a large extent, the account of the domination of state after state by the naturalistic supranationalism of Freemasonry, behind which has been steadily looming up the still more strongly organised naturalistic supranationalism of the Jewish nation. That is why the post-revolutionary epoch has witnessed, in country after country, persistent attacks on the programme of Christ the King in regard to the Church, the state, the family, education, the religious Orders, the press and private property. Soon after every successful Judaeo-Masonic revolution, since the first in 1789 down to and including the Spanish Revolution of 1931, the world has begun to hear of the country’s entering upon the path of “progress” by the introduction of “enlightened” reforms, such as, the separation of Church and state, the legalisation of divorce, the suppression and banishment of religious orders and congregations, the glorification of Freemasonry, the secularisation of the schools, the nationalisation of property and the unrestrained licence of the press. This is Satan’s programme for the elimination of the supernatural influence of Christ the King and all consideration of membership of Christ. Satan himself knows well that the carrying out of his programme can only lead to savagery and chaos, through the ruthless enslavement of the many by the few. As time goes on and the attack on God’s rights develops, human beings are treated less and less as persons, more and more as individuals. This is the morally inevitable consequence of the domination of the Citizen over the Christian and a sure sign of Satan’s increasing influence over society. “Russia” or “Moscow” is but the prolongation of the principles of the French Revolution and the culmination of a long series of efforts. If Marx’s efforts had succeeded in the Paris Commune of 1871, France would have been exploited instead of Russia.

Thus, in practically every country in Europe, in which the whole people once worshipped the Blessed Trinity in union with Christ as priest in Holy Mass and strove to organise their social life under Christ the King in accordance with that protestation of homage, Satan has succeeded at one time or another in setting up a native government hostile to the Mass and to the rule of Christ the King. There are still two exceptions — Poland and Ireland. In these two countries Satan cannot yet boast that he has succeeded in getting a native government to insult the Mass and attack the formation of children as members of Christ. But those two countries, so remarkable for their traditional loyalty to God the Father and our Lord Jesus Christ, whom He has sent, are weakening in their grasp of order. While some of the other countries that had succumbed to the wiles of Satan and his emissaries in the past, have begun to react and are returning to our Lord and His Church, these two countries have declared themselves indifferent to Him. Article 114 of the Polish Constitutional Law of March 17th, 1921, re-enacted by the Constitutional Law of April 23, 1935, states: “The Roman Catholic faith, being the religion of the great majority of the nation, occupies a leading position in the State among other religions, which, however, enjoy equal rights.” In Ireland, by Article 44 of the Constitution in operation from December 29th, 1937, “The State recognises the special position of the Holy Catholic Apostolic and Roman Church as the guardian of the faith professed by the great majority of the citizens” and recognises equally the Protestant sects and the Jewish congregations as the Churches of the minorities. Thus the Polish state and the Irish state, to put the matter succinctly, declare themselves, as such, indifferent to the struggle between the true Supernatural Messias and the natural messias.1

We have seen that modem history since 1789 has been to a large extent the account of the domination of state after state by the naturalistic supranationalism of Freemasonry, behind which has been gradually and steadily emerging the still more strongly organised naturalistic supranationalism of the Jewish nation. Now, since human society, just like individual men, cannot avoid essential deviations from order unless it submits to God through our Lord Jesus Christ, the anti-supernatural revolt has brought about inevitable disorder and decay, even in the natural life of nations. The imposition of an anti-supernatural form has inevitably resulted in natural decline. This has shown itself especially in the Catholic countries, because the naturalistic forces have devoted particular energy to the attack on the elements of supernatural organisation still to be found in these countries, with disastrous consequences for the national life. But the Protestant countries have not been spared. In them, however, by the fact of the accepted separation of the Christian and the Citizen the de-supernaturalising process was already well on its way. It has been continued by the widespread legalisation of divorce, the elimination of true Christian education, and especially by the developing domination of money with its complete reversal of order. This reversal of order involves the subordination of members of Christ, actual or potential to the production of material goods and of production to finance. The results are to be seen, in the treatment of human beings as mere individuals not as persons, in the decay of family-life, in the increasing socialisation of property, and in the subjection of nations to those who control money.

For the past twenty years, thinking men in every country have begun to see the need for national reactions against the consequences of naturalism, in order to safeguard their national life and maintain their independence. A complete reaction on the part of a country would mean a return to full acknowledgment of all that we have seen implied in the Kingship of Christ in its integrity. That would mean not only the rejection of the domination of the naturalistic or anti-supernatural forces of the Jewish nation and Freemasonry, but also the acknowledgment of the divine plan for order, by acceptance of the Catholic Church’s mission and teaching on the relation of Church and state, on the Catholic Church as the divinely-appointed guardian of the moral law, on the sacrament of Matrimony and family life, on the Catholic education of youth as members of Christ, on private property and the function of money.

Spain’s reaction against the principles of the French Revolution has been the most poignant and the most thorough, for, after Russia, it was in Spain that the “rights of man” came nearest to the complete overthrow of the rights of God. The history of Spain and Portugal since the beginning of the nineteenth century may be well summed up in these words of Père Deschamps: “The revolutions which have succeeded one another in these countries [Spain and Portugal] have been caused for the most part by the rivalry between different sections of Freemasonry. These work together harmoniously in the struggle against Christian social order but tear one another to pieces when they have attained power. The same holds true for Mexico . . . ”2

The Spanish Revolution of 1931 was a Masonic revolution. A Masonic bulletin published by M. Léon de Poncins proclaims it to the world: “The new Republic,” we read therein, “is the perfect embodiment of our doctrines and our principles. It would be impossible to bring about a political revolution more completely Masonic than the Spanish Revolution.”3. The Masonic revolution was intended to be only the forerunner of the Communist revolution, but General Franco rose to do battle for the rights of God and saved Spain for Christ the King.

Portugal’s reaction against Judaeo-Masonic disorder has been on the whole peaceful, but it is well to have it known that if General Carmona and Dr. Salazar have been able to continue their work of orderly reorganisation, Freemasonry has not been idle. In 1931 and again in 1935 the Grand Orient attempted to get rid of them but failed. Everybody knows that the revolution of 1910, which put an end to the monarchy was the work of Freemasonry.4

In regard to the points of the divine plan for order concerning the relation of the state to the Catholic Church, the family, and the education of members of Christ, the Portuguese Constitution favours the return to order, while considering it prudent to take account of the results of decay and to await the development of the right mentality towards the divine plan through education. Thus “the State shall maintain the régime of separation in relation to the Catholic Church and any other religion or cult practised within the Portuguese territory,”5 but will keep up diplomatic relations with the Holy See with reciprocity of representation. Civil marriage and civil divorce are allowed, but the state will not permit Catholics married by the Church to apply for civil divorce. The state will not, therefore, aid the revolt of Catholic members of Christ against Christ.

The Portuguese corporative state fully recognises the fact that man is not only an individual subordinate to the state but also a person for whose well being and development the state itself exists.

The struggle against England on the national level has so absorbed the attention of Irishmen that relatively few of them ever envisage that struggle in its full relation to the vaster and more intensely realconflict waged between our Lord Jesus Christ and Satan. They know that when England embraced the heretical doctrines of the so-called Reformers in the sixteenth century, Ireland remained steadfast in its hold on order, but they do not accurately know what has been the effect of the French Revolution on Ireland considered from the point of view of the vital struggle between Christ and Satan which is being waged in the world. We have seen that the progress of the French Revolution has meant the successive renunciation by states of all acknowledgment of the Mystical Body of Christ and the supernatural order, under the influence of the naturalistic

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