August, 1954
Father Brodrick’s latest work in this field has been a life of St. Francis Xavier. Under Father Brodrick’s auspices, we learn that Saint Francis was “a man of few nuances, intransigent, authoritative, in a way even merciless, very Iberian ... We also learn, in a treacherous string of adjectives, that the saint was “devout, selfless, chivalrous, and ruthless.”
As we read further, it becomes painfully clear that Father Brodrick has no use for Saint Francis Xavier on any score. He deplores the saint’s noble birth, his manner of teaching, his parish methods, his “ignorance” of Buddhism, his haste in baptizing, his clothes, his friends, his “abominable” literary style, his appraisal of men, his enthusiasm for the Inquisition.
Most especially deplorable to Father Brodrick is Saint Francis Xavier’s orthodox belief that all pagans who are not brought into the Church are certainly going to Hell.
Father Brodrick’s treatment of the greatest apostle since the time of Saint Paul is an alarming commentary on the state of the Faith in Mount Street. It is likewise a partial explanation of why, in the year of Our Lord 1954, England has half the percentage of Catholics that the Belgian Congo does.
There are, at present, more Jews in the United States than in any other nation in the world. According to official Jewish statistics, there are five million of them, and however minimized this figure may be, it is still more than twice the number of Jews acknowledged to be now in Russia, four times the number in Israel, and ten times the number in pre-Hitler Germany.
Yet even without such statistics, there is ample indication that the United States has become the new Jewish homeland. The presence of five million Jews in a country is not a fact that might pass unnoticed, as the presence of, say, five million Swedes might. For the Jews are a people who inspire definite, apparent reactions in all who come in contact with them.
One might suppose that the reaction of Protestants to the Jewish invasion of America would be a feeling of kindly approval, inasmuch as it was Protestantism, in the form of Freemasonry, that originally granted the Jews unrestricted freedom to move through and corrupt Christian society. It was done partly as a slap at the Pope, who throughout history had striven to keep the Jews and their influence in check, and partly because, though the Protestants neither possessed nor understood the courage of Catholics, they were rather intrigued by the inbred audacity of the Jews. Those inclinations and interests, which they themselves always felt obliged to palliate, the Jews catered to in open, raw display; and the Protestants took a certain sniggering delight in seeing just how far the Jews would dare to go.
Despite these considerations, however, Jew-hating-and-baiting — to which the Jews have attached the nervous label “anti-semitism” — has always been a familiar part of Protestant American life. And today, with the dawning realization of just how Judaized this country has become, it is on its way to reaching a new peak. Its manifestations, though varied in intensity, bear a common stamp: whether it be the suburban anti-semitism of those who publicly parrot the Jewish slogans of Brotherhood and non-discrimination, but keep their country clubs invariably restricted and their friends invariably Gentile, or, the “Anglo-Saxon” anti-semites who hold that the Jews could never have been the chosen people because they themselves are.
Against this Protestant attitude, the Catholic position on the Jews stands out sharply. For the Church’s opposition to the Jews — and opposition it has most emphatically always been — is based on one decisive fact: the Jews’ opposition to Jesus.
To a Catholic, guided by his Faith, the presence of five million Jews in America has not primarily a sociological, or a political, or a financial significance, but a theological one. It means there are in America five million determinedly unbaptized individuals — five million people, each one of whom is not only not a son of God, but is forbidden by his creed to become one.
Nor are the Jews significant merely as individuals. They have made themselves equally significant as a group. They have insisted that membership in the Jewish nation is each Jew’s most important function, and that loyalty to that nation and its interests is his single, transcendent responsibility. And the thing that has so welded the Jews together is their rejection of Jesus, whom they crucified when He came to redeem them, and whom they have opposed ever since. That is their heritage, their mark; and it is a mark the Protestants are unable to discern.
This, then, is the crux of the matter. Protestants oppose the Jews not because of what the Jews do to Jesus, but simply because of what the Jews do to Protestants. They see the Jewish menace, but only restrictedly and in terms of themselves. They see it only in the Jews’ demonstrated ability to take the Protestants’ government and businesses and colleges and seaside resorts away from them. What the Protestants do not and, as long as they remain Protestants, cannot comprehend, is this: because the Jews, as a people, killed God, shouting, “His Blood be upon us and upon our children,” and because they have, as a people, never repudiated or asked forgiveness for this crime, the Jews are, as a people, cursed. And all they do, is under the onus of this curse.
It is the Jews’ enmity to Jesus, their lust to destroy His Kingdom and supplant it with their own, that is the deep, almost instinctive motive behind their calculated control of all media by which the thought and morals of the nation may be molded. Radio, television, movies, fashions, the press — all have become part of a well-knit, unpublicized Jewish design.
But the question still must be asked, how has it been possible for a few million Jews to take over a nation of more than a hundred million Christians? To which the only possible answer is, of course, that the Christians have let them. With Protestants, absence of Faith has left them incapable of seeing the true danger of the Jews. And with Catholics, fear and lack of instruction have rendered them helpless to protect themselves from the Jews, as the Church has traditionally urged they should.
It is unthinkable that a nation with strong and vital Faith could ever succumb to Jewish control. This, therefore, is something for Protestants to ponder and Catholics to take resolution in: ten Catholics who truly have the Faith can overcome ten thousand Jews.
No Catholic should believe in the evolution of the human body.
There is no accepted theory of the evolution of the human body from any lower form of life which will allow that only one man evolved, and that the whole human race originated from the body of that one man. Hence, evolution, basically and completely, denies defined Catholic Faith.
There is not a single evolutionist who will allow that the body of the first woman was formed from the body of the first man. But it is of the Faith, from clear Scripture, that this is so. Were the evolution of the human body to be effected from the body of an ape, it would be required of a human soul that it fulfill the double function of “de-aping” the animal and establishing the man. No Catholic thinker of any sanity could possibly explain a substantial form in such a performance.
The theory that the human body might have evolved from the body of an ape vitiates and destroys all true notion of Original Sin. There is no allowance in it for the preternatural gifts of immortality, impassibility, and integrity with which the first man was endowed.
A belief of any kind in the evolution of the human body from a lower animal makes one completely skeptical of the narrative of the first chapter of Genesis. It immediately drives one to speculate on the age of the world in terms of millions and even billions of years.
The theory of evolution gives Our Blessed Lord and Our Blessed Lady, both, a simian ancestry.
Any Catholic who believes in the evolution of the human body does not have the Catholic Faith. His heresy will some day be anathematized by a courageous pope.
On the fourteenth of last month, the French Revolution received its annual Bastile Day commemoration. Fittingly, last month’s 165th observance of the Bastile attack was not restricted to any one nation. For the French Revolution, as a spirit extending to our own day, has become world property — a symbol of the purpose and achievement of international Freemasonry.
Coming as it did at the close of the 1700s, the French Revolution was a timely protocol for all that Freemasonry set out to accomplish in the century that followed. By means of their willing military instrument, Napoleon, the leaders of Masonry found they were able, as the 1800s began, to plant a potent Masonic germ in every quarter of Europe. And it was not long after the withdrawal of Napoleon’s troops that the Masons beheld, abundantly, the fruit of their enterprise.
Simultaneously, there began in each Catholic country on the continent the unrest and revolutions which have so distinguished the nineteenth century as a victorious one for “the enemies of the altar and the throne.” At one signal, the lodges, the sectaries, the secret societies (they are variously named) began their now familiar program of “enlightenment and progress”: desecrating the Blessed Sacrament, pillaging monasteries, burning down convents, over-throwing monarchy, secularizing the schools, legalizing divorce and prostitution, legislating in their rabble parliaments against every tradition and observance made sacred by centuries of Christian rulers.
As the nineteenth century revolutions got under way, it was the will of World Masonry’s high command (at that time the Weishaupt clique in Germany) that an especially thorough job be done in Italy. The pope, his ancient lands, and, indeed, his very person, were the first objectives of Masonry’s Italian campaign. In the “Permanent Instruction” of the Alta Vendita, the control-group of Italian Masonry, this is made indisputably clear. Said the Masons, “Our final end is that of Voltaire and of the French Revolution, the destruction forever of Catholicism and even of the Christian idea, which, if left standing on the ruins of Rome, would be the resuscitation of Christianity later on.”
How did the Masons propose to effect their plan? The Alta Vendita’s “Instruction” continues, in part, “It is to the youth we must go.” And the youth were most successfully gone to, notably by a Jewish Mason named Mazzini who, with the intensity native to his kind, organized a junior branch of Masonry called, “Young Italy.”
It was with the co-operation of Italian youth that Freemasonry, before the end of the 1800s, felt it could boast: “The papacy has been mortally wounded. We are about to witness the death of Peter.” All of the extensive temporal power of the Holy Father had vanished with the permanent seizure of the Papal States. And his spiritual power was counted for little, in an Italy so patently losing its Faith.
Yet, in one thing, Masonry and Mazzini miscalculated. They failed to make sufficient allowance for that most consistent and unique of all local virtues, that power which is so nearly identical with the Church’s Divine guarantee of abiding holiness, namely: the unfailing ability of Italy to beget a saint.
Within the past few months, our present Holy Father has reminded the world how decidedly, through a saint, Italy had her triumph over Mazzini. Pope Pius XII has lately raised to the altars of the Church a boy named Dominic Savio, the fifteen-year-old disciple of Saint John Bosco who died in dedicated innocence at the very height of “Young Italy’s” intrigues.
Saint Dominic Savio is Catholic Italy’s answer to Freemasonry — an answer as guileless as a Hail Mary or a sprinkling of Holy Water, and an answer quite as effective.