Catholic Power Today

210 Pages·1967·0.926 MB·English

by  Avro Manhattan

By the same author:
THE CATHOLIC CHURCH AGAINST THE TWENTIETH CENTURY
THE DOLLAR AND THE VATICAN
LATIN AMERICA AND THE VATICAN
RELIGION IN RUSSIA
SPAIN AND THE VATICAN
THE VATICAN AND THE U. S. A.
THE VATICAN IN ASIA
VATICAN IMPERIALISM IN THE TWENTIETH CENTURY
CATHOLIC POWER TODAY
Copyright
Copyright © 1967 by Avro Manhattan
Library of Congress Catalog Card Number 67-15886
All rights reserved. No part of this book may be reproduced in any form
without permission in writing from Lyle Stuart except by a newspaper or
magazine reviewer who wishes to quote brief passages in connection with a
review.
Queries regarding rights and permissions should be addressed to Lyle Stuart
239 Park Avenue South
New York, N. Y. 10003.
Published by Lyle Stuart Inc.
Typography by Toper
Manufactured in the United States of America
To contemporary man and his search for dignity, truth, and a genuinely
peaceful truly united world of tomorrow
Contents
1 The Catholic Grand Master Plan of Conquest
2 The Catholic Church — a Conquering Army on the March
3 The Global Catholic Octopus
4 Sundry Patterns of Catholic Power in London, Canberra, and
Washington
5 The Pattern of Catholic Power in Catholic Countries
6 Patterns of Catholic Power in the Italian Peninsula
7 The Pattern of Catholic Power in Protestant Countries
8 Pattern of Catholic Power in Great Britain and Australia
9 The Pattern of Catholic Promotiom of a Catholic America
10 Pattern of the Master Church of the U. S. A.
11 Pattern of the Emerging Catholic Totalitarianism in the U. S. A.
12 The Progress of Fear in the U.S.A.
13 The Pattern of Catholic Power on a Super-Catholic Island: Malta
14 The Pattern of Catholic Power in a Non-Christian Country:
South Vietnam
15 The Pattern of Catholic Power in a Super-Catholic Dictatorship:
The Independent Catholic State of Croatia
16 Like the Fingerprints of God...
1 The Catholic Grand Master Plan of
Conquest
One day, sometime in the eighteenth century, the attention of a certain
Frenchman, Francois Marie de Arouet, was directed to a case which first
shook a town, then France, and finally Europe: the murder of Jean Calais, a
Protestant merchant of Toulouse.
The Catholic Church had accused Calais of hanging one of his sons to
prevent his becoming a Catholic, “as it was the common practice amongst
Protestants. ” Calais was arrested, and the civil magistrates ecclesiastical
orders—condemned the old man to the rack, to be broken alive upon the
wheel and then to be burned to ashes. This decree was executed on March 9,
1762.
F. M. de Arouet dedicated the best part of three years to proving Calas’s
complete innocence, which he did. Simultaneously he swore to wage
relentless war against a church which was capable of such murderous
intolerance. Having coined a slogan, Ecrasez l’infame, he used it in all his
books, articles, letters. His one-man campaign eventually contributed,
perhaps more than any other, to the overthrow of Catholic encroachment
upon civil authority in France, and, indeed, in most of Europe in the decades
to come. Francois Marie de Arouet’s other name: Voltaire.
One day, also in the same century, a certain Roger Williams, while passing
through Springfield Green in the North American colonies, saw a youth of
fourteen being burned at the stake by the civil magistrates, under orders of
the Church of England. Roger Williams swore to fight to the utmost the
Protestant church which had enjoined civil authority to enforce her religious
tyranny.
Voltaire in Europe and Roger Williams in America, by openly revolting
against Catholic and Protestant intolerance, had personified the will of the
old and new worlds to get rid of all ecclesiastical encroachment upon civil
authority.
Two hundred years later, almost to the day, the Catholic Church’s Fathers,
more than two thousand five hundred of them—Abbots, Bishops,
Archbishops, Cardinals, Primates, Patriarchs, and the Pope himself—
congregated at the Second Vatican Council where they advocated reunion,
unity, and even “religious liberty. ”
Shortly before, the Ecclesiastical Head of the Church of England—preceded
by Queen Elizabeth II—had visited the Vatican (the first time an
Archbishop of Canterbury had done so since 1395) followed by Calvinist,
Lutheran, and other Protestant leaders. Catholics, who up to only a few
decades earlier had branded all Protestants and Orthodox “apostates,
schismatics and heretics, ” now addressed them as “our dear separated
brethren”; while the Protestants now called the former “Romanists, Papists
and idolatrous image-worshippers” “our beloved brothers in Christ. ”
The most active champion of organized Christianity had radically changed,
it was said. The Catholic Church at last had turned into a vigorous advocate
of the basic tenets of freedom of conscience, of thought, of speech, and of
the right of the individual to believe, to think, and to say whatever he liked.
It was truly a portent worthy of a cry, for were not these the same churches
which, only eight generations before, had tortured and burned at the stake an
innocent old gentleman in France and a tender fourteen-year-old youth in
North America?
Indeed they were.
Had they, then, transformed themselves so radically as to be practically no
longer the same institutions?
Indeed they had not.
The spirit which had animated them one thousand or barely two hundred
years earlier was still within them, as alive, as potent, and as aggressive as
ever.
The Protestant Reformation, when still a monolith, was as ruthlessly
terroristic as its Alma Mater, the Catholic Church, which went on happily
burning Protestants until 1781. Most of the original inhabitants of the North
American colonies were religious refugees, terrorized by the Churches of
Scotland and of England, which never hesitated to persecute, imprison, or
hang whenever they had a chance. Witness Peter Annet, English writer (died
1769), imprisoned for attacking the authenticity of the Pentateuch; or
Thomas Ait-kenhead, an Edinburgh student, who, having referred to the Old
Testament as “Ezia’s Fables, ” was hanged for blasphemy in 1696 at the age
of eighteen years.
In Europe, torture was still enforced by all the Tribunals of the Holy
Inquisition until the last century, the Pope having been forced to abolish it as
recently as 1816. 1 It was only when established Protestantism fragmented
itself into a thou-sand-and-one conflicting denominations that (its
intolerance having weakened) its power was greatly reduced. Since then, the
bulk of its members have not only accepted but advocated contemporary
liberties. Witness the flourishing multifaceted Protestantism of the United
States and its evangelical movements.
Because of this, most of the Protestant denominations hailing freedom may
be accepted as a genuine contributory factor to the basic democratic
principles of modern man.
Their acceptance of the Vatican’s call to unity, however, is a different
matter, since it jeopardizes, not so much their present, but their future
existence. Their eagerness to unite is nothing more nor less than the most
concrete demonstration of their monumental ignorance of the true aims of
the Catholic Church or of a deliberate attempt on their part (following some
incurable attack of ecclesiastical amnesia) at collective self-extinction.
They have acted with the same lack of prudence as those rabbits, squirrels,
and mice of the field who, having suddenly heard the lion roar “Brethren,
let’s unite! ” promptly persuaded themselves that the new recruit had
miraculously developed a taste for grass. For the astonishing facts are that
the Catholic Church—unlike disintegrating established Protestantism—is
expanding in size, prestige, and power. Above all, she is more than ever
resolved to fulfill her magnitu-dinous ambition for the subjugation of
anyone outside herself.
The pursuit of such an ambition is being carried out, not in secret, but in the
open. Five hundred and fifty million beings, cemented by one single faith,
organized by one single super-efficient machinery, and led by one single
leader, are on the march.
The Catholic Church’s numerical strength, intercontinental administration,
global diplomatic network, political dominance, and intangible pressure are
all being blatantly used to that end.
Whence comes such an inflexible Catholic determination to conquer?
It comes from her unshakable belief that she has been divinely
commissioned to destroy error. And, since truth can be found only within
herself, Protestantism, Orthodoxy, and other Christian and non-Christian
religions can find salvation only within her. For reunion in her parlance
signifies only one thing: the return to the fold of all those who are separated
from her.
That is not all. The societies where such separated religions have flourished
must follow suit; since truth must prevail, not only in the religious but in the
moral, ethical, sociological, political, and economic fields—contemporary
society being the sum of them all. Which implies that the Catholic Church
must see that truth (her truth) prevails simultaneously within and outside
herself. As this has always been, still is, and will always be, her most basic
tenet, it follows that she is bound to pursue a policy directed at the ultimate
fulfillment of such an aim.
But as society is in a continuous flux, the Catholic Church, while immutable
in her basic tenets, cannot remain so in her policies; hence her adoption of a
strategy characterized by flexibility of approach, ruthless discarding of
antiquated methods, and swift implementation of new ones in harmony with
the mood of the novel times.
This has been one of her most fundamental principles throughout her long
history. Thus, after her total para-mountcy in the Middle Ages had induced
in her a chronic spiritual lassitude, which ignited the Reformation, she
fought back with the counter-Reformation, following the pattern described
above. She counter-attacked, not only with the formidable dogmatic and
physical coercion of the past, but with an entirely new weapon: a vigorous
army of spiritual storm troopers, the Jesuits and cognate Orders, created for
the specific purpose of undermining and capturing the theological, cultural,
and intellectual citadels of the newly born Protestant Europe. 2
But although the new strategy, characterized by colorful diplomatic intrigues
and attempted assassinations (e. g., Elizabeth of England), the summoning
of maritime might (e. g., the Spanish Armada), reinforced by a relentless
intellectual war upon the novel mores of Europe, succeeded in containing
the rising Protestant tide, it failed to stop the advance of the new mood, the
generator of the two greatest cataclysms of the eighteenth century: in the
New World, the North American Revolution, with its heretical principle of
separation of Church and State; in the Old, the French Revolution.
The ancient Catholic fabric disintegrated into shreds: in the Western
Hemisphere, with the loss of the Spanish Empire of Central and South
America; in Europe with the crashing of the ancient clerico-dynastic
Establishment.
Since then, having reassembled her forces, the Catholic Church has cleverly
modified her basic grand strategy, the better to confront the nineteenth and
twentieth centuries with the successful adoption of three interdependent
principles, summarized as follows:
1. Supporting any military, economic, or political force interested in the
retention of the status quo, so as to crush her contemporary paramount
religious or ideological opponent.
2. Mobilizing all her religious, diplomatic, and political might to counter-
attack against such opponent, in the event of failure to crush it.
3. Forming an alliance with it, characterized by her joining it and, in special
circumstances, leading it or even jumping ahead of it, should it hallmark the
age with the application of its tenets—the aims of her seeming surrender
being to slow down, capture, and paralyze the enemy, in order, by insuring
ultimate control from within, to stop its advance and insure her own final
advancement.
The nineteenth century gave some brilliant demonstrations of the successful
application of such strategies. During its first decade the Catholic Church
inspired, blessed, and supported the dynastic, military, and political right-
wing forces of Europe to destroy the dangerous ideology of Liberalism;
then, upon the collapse of the right-wing forces, she attacked the Liberal
heresy with all the religious, diplomatic, and political weapons of her
armory.
Liberalism and all that it stood for were anathemized. The Syllabus of
Modern Errors, issued in 1864 by Pope Pius IX, solemnly condemned
freedom of speech, freedom of worship, freedom of the press, democracy,
and the like. Catholics were forbidden to sympathize with, join, or support
any political party or government advocating or inspired by such anti-
Christian Liberal monstrosities under pain of sin, excommunication, and
damnation. When her military and political allies finally tumbled altogether3
and the very Papal States, including Rome, were wrenched from the Holy
See, 4 the Pope tried to give Liberalism a last mortal blow.
The First Vatican Council was summoned. 5 A dogma, meant to strike at the
very essence of the Liberal ideology, with its advocacy of reason, free
inquiry, and liberty was proclaimed. The Catholic Church put herself above
all human reason, and declared her head infallible.
Notwithstanding that, Liberalism was soon to transform the whole of Europe
into a political reality which nothing could stop or, even less, destroy.
Having realized this, the Catholic Church then made a sudden somersault:
She set in motion the third stage of her grand master plan, and joined the
irresistible Liberal tide.
The super-reactionary Pius IX, writer of the Syllabus of Modern Errors, the
inspirer of Infallibility, and the excommunicator of the Liberal revolution
and all it stood for, was succeeded by a new Pope: Leo XIII.
Leo not only came to terms with the triumphant ideology: He supported it
within the Church herself. Indeed, he jumped ahead of it by making the
Catholic Church the spearhead of embryonic Socialism. And soon the
Catholic and non-Catholic masses were given a magnificent social Magna
Carta: Leo’s epoch-making encyclical, Rerum Novarum. 6
The world applauded. The Catholic Church had become the inspirer of all
progressive forces. Long live the Catholic Church, the latest and greatest
grand champion of human liberty!
Result? Within a few decades the Catholic Church was heading a super-
conservative Europe, that same Europe which, formed by reactionary
Principalities, Kingdoms and Empires, was eventually to plunge mankind
into World War I. 7 Following its collapse as a result of the first global
conflict, the Catholic Church found herself face-to-face with an even more
dangerous ideology than the one she had fought in the previous century:
Bolshevism.
Once more, her master strategy was set in motion. The first phase, like that
of the second decade of the preceding century, was characterized by her
inspiring and supporting all secular reactionary forces who were as afraid of
the Red scourge as she was herself. Instead of the dynasties, landed classes,
and super-conservatism characteristic of the nineteenth century, she now
supported capitalism, super-nationalism, and their direct offspring, Fascism
—the characteristic reactionary forces of the early twentieth century. 8
These reactionary forces, after having successfully destroyed Bolshevism at
home, ignited World War II and launched their military might against Soviet
Russia, but Bolshevism emerged from the holocaust ideologically and
territorially stronger than before. The Catholic Church promptly joined a
new, vigorous, anti-Red crusader, the United States of America. Thereupon
while American atomic citadels were being erected around Soviet Russia,
the Church accelerated a parallel encirclement via the methodical
coordination of all the religious, political, and ideological weapons at her
disposal.
The second phase of her grand strategy was thus set in motion. The result
was that, while the United States embarked upon a colossal rearmament
program, prompted and imitated by Soviet Russia, the Catholic Church
joined the new anti-Red crusade, armed with a resurrected and beligerent
political Catholicism. Within a few years, Christian Democracy (as the latter
was renamed) became the paramount political force of Europe, which it
soon dominated with undisputed authority. 9
But if the Catholic Church had successfully prevented Communism from
seizing power, she had not (as with Liberalism in the previous century)
managed to destroy its ideology. Witness Italy, which, although dominated
by successive Catholic governments, harbored the largest Communist Party
in the West outside Russia. 10 Christian Democracy, which had prevented
Communism from capturing political power, had failed to uproot it from the
heart of the masses.
The Vatican, therefore, came openly to the fore. Catholics who supported
Communism were excommunicated. Millions were forced to vote as the