CHAPTER III


An Outline of the Theology of History


ACCEPTANCE OF CHRIST THE KING AND SUBSEQUENT REJECTION

 

G

od 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 Godís 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 Godís rights in the way He had Himself laid down and had organised society on the basis that manís 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 manís 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 established by Him for the full recognition of Godís 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. Modem 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 countryís 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 Satanís 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 Godís 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 Satanís 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 Marxís 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 ó 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

 

SOME NATIONAL REACTIONS

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 Churchís 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.

 

SPAINíS REACTION

Spainís 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.

 

PORTUGALíS REACTION

Portugalís 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.

 

IRELANDíS REACTION

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 real conflict 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 supranationalism of Freemasonry and the Jewish nation. As a consequence all religions are placed on the same footing, that is, the Catholic Church is placed “on the same level as heretical sects and even as Jewish perfidy,” to use the expression of Pope Pius VII.6 The State thus declares itself indifferent in the struggle between our Lord Jesus Christ and the New Messias and we know that “he who is not with me is against me” (St. Matt. XII, 30).

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 menís 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 Connollyís 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

 

GERMANYíS REACTION

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 far as 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 Les Pourquoi 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 powerís 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 Christís 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 menís minds with a burning love of their own race as of the supreme good.

“5. Religion is 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 societyówhich in the temporal order of things have an essential and honourable placeóout 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 countryís 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 development of a countryís 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 Irelandís 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 Frederickís 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)
 
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