Bowing Down Yet Again To Those Who Hate Christ the King, part two/Polluting the Atmosphere with the Smoke of Antichrist, part eleven (the end)

Conciliarism is the work of Antichrist, which means that everything authentically Catholic, including public expressions of the Holy Name of Our Blessed Lord and Saviour Jesus Christ in the presence of non-Christians, must be eliminated in order not to offend those who deny Our Lord’s Sacred Divinity, starting, of course, with the Talmudists and the Mohammedans.

The refusal to utter the Holy Name of Jesus in “mixed company” has been a particular hallmark of the “Petrine Ministry” of Jorge Mario Bergoglio, who spoke as a pagan at the White House in Washington, District of Columbia, on Wednesday, September 23, 2015, the Feast of Pope Saint Linus and the Commemoration of Saint Thecla, before a special joint meeting of the United States Congress on Thursday, September 24, 2015, the Feast of Our Lady of Ransom (see Polluting the Atmosphere With the Smoke of Antichrist, part three ), and at the United Nations on Friday, September 25, 2015, which included the following passage about the “necessity” of saving the environment:

The work of the United Nations, according to the principles set forth in the Preamble and the first Articles of its founding Charter, can be seen as the development and promotion of the rule of law, based on the realization that justice is an essential condition for achieving the ideal of universal fraternity. In this context, it is helpful to recall that the limitation of power is an idea implicit in the concept of law itself. To give to each his own, to cite the classic definition of justice, means that no human individual or group can consider itself absolute, permitted to bypass the dignity and the rights of other individuals or their social groupings. The effective distribution of power (political, economic, defense-related, technological, etc.) among a plurality of subjects, and the creation of a juridical system for regulating claims and interests, are one concrete way of limiting power. Yet today’s world presents us with many false rights and – at the same time – broad sectors which are vulnerable, victims of power badly exercised: for example, the natural environment and the vast ranks of the excluded. These sectors are closely interconnected and made increasingly fragile by dominant political and economic relationships. That is why their rights must be forcefully affirmed, by working to protect the environment and by putting an end to exclusion. (Meeting with the members of the General Assembly of the United Nations Organization.)

As will be demonstrated later in this commentary with substantial quotations from Father Denis Fahey’s The Mystical Body of Christ in the Modern World and Father Edward Cahill’s Freemasonry and the Anti-Christian Movement, Jorge Mario Bergoglio’s pantheism and his abject refusal to profess the Holy Name of Jesus in the presence of non-Christians and “unbelievers” is rooted in both the Talmud and the Kabala. Bergoglio is truly a Talmudic “pope” to an extent that surpasses even Karol Josef Wotyla, who was no slouch in appeasing the ancient enemies of Our Divine Redeemer.

It is interesting to note that Jorge Mario Bergoglio said at the United Nations sixty-two days ago now that the “rights” of various “broad sectors,” including the environment, had to be “forcefully affirmed,” as Pope Pius XI used that same phrase in defense of the Social Reign of Christ the King as parliaments and other legislative bodies suppressed all mention of His Holy Name:

We firmly hope, however, that the feast of the Kingship of Christ, which in future will be yearly observed, may hasten the return of society to our loving Savior. It would be the duty of Catholics to do all they can to bring about this happy result. Many of these, however, have neither the station in society nor the authority which should belong to those who bear the torch of truth. This state of things may perhaps be attributed to a certain slowness and timidity in good people, who are reluctant to engage in conflict or oppose but a weak resistance; thus the enemies of the Church become bolder in their attacks. But if the faithful were generally to understand that it behooves them ever to fight courageously under the banner of Christ their King, then, fired with apostolic zeal, they would strive to win over to their Lord those hearts that are bitter and estranged from him, and would valiantly defend his rights.

Moreover, the annual and universal celebration of the feast of the Kingship of Christ will draw attention to the evils which anticlericalism has brought upon society in drawing men away from Christ, and will also do much to remedy them. While nations insult the beloved name of our Redeemer by suppressing all mention of it in their conferences and parliaments, we must all the more loudly proclaim his kingly dignity and power, all the more universally affirm his rights.  (Pope Pius XI, Quas Primas, December 11, 1925.) 

Yes, we must the more loudly proclaim His Kingly dignity and power, all the more universally affirm His rights. Jorge Mario Bergoglio forcefully reaffirms the "rights" of "broad sectors," including the environment. He is a pantheist.

The likes of Jorge Mario Bergoglio, however, must preach about temporal concerns almost exclusively as he follows a Judeo-Masonic mentality, which was described as follows by both Pope Pius IX and Pope Leo XIII:

For you well know, venerable brethren, that at this time men are found not a few who, applying to civil society the impious and absurd principle of "naturalism," as they call it, dare to teach that "the best constitution of public society and (also) civil progress altogether require that human society be conducted and governed without regard being had to religion any more than if it did not exist; or, at least, without any distinction being made between the true religion and false ones." And, against the doctrine of Scripture, of the Church, and of the Holy Fathers, they do not hesitate to assert that "that is the best condition of civil society, in which no duty is recognized, as attached to the civil power, of restraining by enacted penalties, offenders against the Catholic religion, except so far as public peace may require." From which totally false idea of social government they do not fear to foster that erroneous opinion, most fatal in its effects on the Catholic Church and the salvation of souls, called by Our Predecessor, Gregory XVI, an "insanity," viz., that "liberty of conscience and worship is each man's personal right, which ought to be legally proclaimed and asserted in every rightly constituted society; and that a right resides in the citizens to an absolute liberty, which should be restrained by no authority whether ecclesiastical or civil, whereby they may be able openly and publicly to manifest and declare any of their ideas whatever, either by word of mouth, by the press, or in any other way." But, while they rashly affirm this, they do not think and consider that they are preaching "liberty of perdition;" and that "if human arguments are always allowed free room for discussion, there will never be wanting men who will dare to resist truth, and to trust in the flowing speech of human wisdom; whereas we know, from the very teaching of our Lord Jesus Christ, how carefully Christian faith and wisdom should avoid this most injurious babbling."

And, since where religion has been removed from civil society, and the doctrine and authority of divine revelation repudiated, the genuine notion itself of justice and human right is darkened and lost, and the place of true justice and legitimate right is supplied by material force, thence it appears why it is that some, utterly neglecting and disregarding the surest principles of sound reason, dare to proclaim that "the people's will, manifested by what is called public opinion or in some other way, constitutes a supreme law, free from all divine and human control; and that in the political order accomplished facts, from the very circumstance that they are accomplished, have the force of right." But who, does not see and clearly perceive that human society, when set loose from the bonds of religion and true justice, can have, in truth, no other end than the purpose of obtaining and amassing wealth, and that (society under such circumstances) follows no other law in its actions, except the unchastened desire of ministering to its own pleasure and interests? (Pope Pius IX, Quanta Cura, December 8, 1864.)

But the naturalists go much further; for, having, in the highest things, entered upon a wholly erroneous course, they are carried headlong to extremes, either by reason of the weakness of human nature, or because God inflicts upon them the just punishment of their pride. Hence it happens that they no longer consider as certain and permanent those things which are fully understood by the natural light of reason, such as certainly are -- the existence of God, the immaterial nature of the human soul, and its immortality. The sect of the Freemasons, by a similar course of error, is exposed to these same dangers; for, although in a general way they may profess the existence of God, they themselves are witnesses that they do not all maintain this truth with the full assent of the mind or with a firm conviction. Neither do they conceal that this question about God is the greatest source and cause of discords among them; in fact, it is certain that a considerable contention about this same subject has existed among them very lately. But, indeed, the sect allows great liberty to its votaries, so that to each side is given the right to defend its own opinion, either that there is a God, or that there is none; and those who obstinately contend that there is no God are as easily initiated as those who contend that God exists, though, like the pantheists, they have false notions concerning Him: all which is nothing else than taking away the reality, while retaining some absurd representation of the divine nature.

When this greatest fundamental truth has been overturned or weakened, it follows that those truths, also, which are known by the teaching of nature must begin to fall -- namely, that all things were made by the free will of God the Creator; that the world is governed by Providence; that souls do not die; that to this life of men upon the earth there will succeed another and an everlasting life.

When these truths are done away with, which are as the principles of nature and important for knowledge and for practical use, it is easy to see what will become of both public and private morality. We say nothing of those more heavenly virtues, which no one can exercise or even acquire without a special gift and grace of God; of which necessarily no trace can be found in those who reject as unknown the redemption of mankind, the grace of God, the sacraments, and the happiness to be obtained in heaven. We speak now of the duties which have their origin in natural probity. That God is the Creator of the world and its provident Ruler; that the eternal law commands the natural order to be maintained, and forbids that it be disturbed; that the last end of men is a destiny far above human things and beyond this sojourning upon the earth: these are the sources and these the principles of all justice and morality.

If these be taken away, as the naturalists and Freemasons desire, there will immediately be no knowledge as to what constitutes justice and injustice, or upon what principle morality is founded. And, in truth, the teaching of morality which alone finds favor with the sect of Freemasons, and in which they contend that youth should be instructed, is that which they call "civil," and "independent," and "free," namely, that which does not contain any religious belief. But, how insufficient such teaching is, how wanting in soundness, and how easily moved by every impulse of passion, is sufficiently proved by its sad fruits, which have already begun to appear. For, wherever, by removing Christian education, this teaching has begun more completely to rule, there goodness and integrity of morals have begun quickly to perish, monstrous and shameful opinions have grown up, and the audacity of evil deeds has risen to a high degree. All this is commonly complained of and deplored; and not a few of those who by no means wish to do so are compelled by abundant evidence to give not infrequently the same testimony.

Moreover, human nature was stained by original sin, and is therefore more disposed to vice than to virtue. For a virtuous life it is absolutely necessary to restrain the disorderly movements of the soul, and to make the passions obedient to reason. In this conflict human things must very often be despised, and the greatest labors and hardships must be undergone, in order that reason may always hold its sway. But the naturalists and Freemasons, having no faith in those things which we have learned by the revelation of God, deny that our first parents sinned, and consequently think that free will is not at all weakened and inclined to evil. On the contrary, exaggerating rather the power and the excellence of nature, and placing therein alone the principle and rule of justice, they cannot even imagine that there is any need at all of a constant struggle and a perfect steadfastness to overcome the violence and rule of our passions.

Wherefore we see that men are publicly tempted by the many allurements of pleasure; that there are journals and pamphlets with neither moderation nor shame; that stage-plays are remarkable for license; that designs for works of art are shamelessly sought in the laws of a so-called verism; that the contrivances of a soft and delicate life are most carefully devised; and that all the blandishments of pleasure are diligently sought out by which virtue may be lulled to sleep. Wickedly, also, but at the same time quite consistently, do those act who do away with the expectation of the joys of heaven, and bring down all happiness to the level of mortality, and, as it were, sink it in the earth. Of what We have said the following fact, astonishing not so much in itself as in its open expression, may serve as a confirmation. For, since generally no one is accustomed to obey crafty and clever men so submissively as those whose soul is weakened and broken down by the domination of the passions, there have been in the sect of the Freemasons some who have plainly determined and proposed that, artfully and of set purpose, the multitude should be satiated with a boundless license of vice, as, when this had been done, it would easily come under their power and authority for any acts of daring.

What refers to domestic life in the teaching of the naturalists is almost all contained in the following declarations: that marriage belongs to the genus of commercial contracts, which can rightly be revoked by the will of those who made them, and that the civil rulers of the State have power over the matrimonial bond; that in the education of youth nothing is to be taught in the matter of religion as of certain and fixed opinion; and each one must be left at liberty to follow, when he comes of age, whatever he may prefer. To these things the Freemasons fully assent; and not only assent, but have long endeavored to make them into a law and institution. For in many countries, and those nominally Catholic, it is enacted that no marriages shall be considered lawful except those contracted by the civil rite; in other places the law permits divorce; and in others every effort is used to make it lawful as soon as may be. Thus, the time is quickly coming when marriages will be turned into another kind of contract -- that is into changeable and uncertain unions which fancy may join together, and which the same when changed may disunite. (Pope Leo XIII, Humanum Genus, April 20, 1884.)

This is a perfect description of the Judeo-Masonic world in which we live. No amount of the insane babbling of naturalists is ever going to “fix” that which is premised upon one falsehood after another. There is no getting the Humpty Dumpty Protestant and Judeo-Masonic of naturalism back together again as it is of, for and by the devil himself. The battle of the “false opposites” of the “left” and the “right” only result in one thing: more naturalism, which means more statism and more pressure to accept evil or face the might of caesar’s wrath, which is being fed by Jorge Mario Bergoglio's constant exhortations in behalf of "drastic" measures to "save the planet," an ideological theme he repeated yesterday, November 26, 2015 the Feast of Saint Sylvester the Abbot and the Commemoration of Saint Peter of Alexandria at the offices of the United Nations in Nairobi, Kenya:

I would like to thank Madame Sahle-Work Zewde, Director-General of the United Nations Office at Nairobi, for her kind invitation and words of welcome, as well as Mr Achim Steiner, Executive Director of the United Nations Environment Programme, and Mr. Joan Clos, Executive Director of UN-Habitat. I take this occasion to greet the personnel and all those associated with the institutions who are here present.

On my way to this hall, I was asked to plant a tree in the park of the United Nations Centre. I was happy to carry out this simple symbolic act, which is so meaningful in many cultures.

Planting a tree is first and foremost an invitation to continue the battle against phenomena like deforestation and desertification. It reminds us of the importance of safeguarding and responsibly administering those “richly biodiverse lungs of our planet”, which include, on this continent, “the Congo basins”, a place essential “for the entire earth and for the future of humanity”. It also points to the need to appreciate and encourage “the commitment of international agencies and civil society organizations which draw public attention to these issues and offer critical cooperation, employing legitimate means of pressure, to ensure that each government carries out its proper and inalienable responsibility to preserve its country’s environment and natural resources, without capitulating to spurious local or international interests” (Laudato Si’, 38).

Planting a tree is also an incentive to keep trusting, hoping, and above all working in practice to reverse all those situations of injustice and deterioration which we currently experience. (Visit to the U.N.O.N.--United Nations Office at Nairobi.)

Brief interjection number one:

Jorge Mario Bergoglio plants a tree to “save the planet” while the world is awash in the blood of the innocent. Disproved junk science and atheistic ideology are given a loud voice by the false “pontiff,” who speaks in muted tones about the slaughter of the innocent preborn on selected occasions while always linking the protection of innocent human life with that of the environment.

For all of his talk about the evils of proselytizing, Jorge Mario Bergoglio is one of the world’s foremost proselytes in behalf of every ideological shibboleth imaginable as he shills for the anti-Theistic, anti-Catholic and anti-human behemoths of Judeo-Masonry’s world of Modernity. He is a  dream “pope” for statists such as Barack Hussein Obama/Barry Soetoro and the assortment of crackpots to be found at the United Nations.

Wait.

Of course.

It gets worse:

In a few days an important meeting on climate change will be held in Paris, where the international community as such will once again confront these issues. It would be sad, and I dare say even catastrophic, were particular interests to prevail over the common good and lead to manipulating information in order to protect their own plans and projects.

In this international context, we are confronted with a choice which cannot be ignored: either to improve or to destroy the environment. Every step we take, whether large or small, individual or collective, in caring for creation opens a sure path for that “generous and worthy creativity which brings out the best in human beings” (ibid., 211). (Visit to the U.N.O.N.--United Nations Office at Nairobi.)

Brief Interjection Number Two:

As I have noted many times before on this site, man cannot destroy the planet. God will destroy the planet in His good time on the Last Day at the General Judgment of the living and dead. While men must be responsible stewards of the goods of the earth, it is nevertheless true that God has given the earth to man for his own needs and use, not man to the earth. The sins of men are what worsen the living conditions of the world. Yet it is that Jorge Mario Bergoglio believes in extending a false concept of mercy to unrepentant sinners while chastising those who seek to discharge a Spiritual Work of Mercy by admonishing the sinner. The only kinds of “sinner” that Jorge Mario Bergoglio admonishes are those who hold to the integrity of the Sacred Deposit of Faith without compromise and/or those who do not accept the “truth” of “climate change” or the “necessity” of abandoning national sovereignty in favor of open borders and supranational bureaucratic controls over every aspect of human existence.

The purpose of this commentary, however, is not to dissect Bergoglio’s speech at the offices of the United Nations in Nairobi, Kenya, yesterday as to do so would be to repeat what I wrote five months in Dance, Dance, Eco Jorge part one, and   Dance, Dance, Eco Jorge, part two.

No, the purpose of this commentary is to demonstrate that Jorge Mario Bergoglio does the bidding of Judeo-Masonry as he plays his own nefarious role as a precursor of Antichrist, especially by endorsing one ideological scheme after another and refusing to speak the Holy Name of Jesus before the lords of the world.

You doubt my word?

Look at how the Argentine Apostate ended his address at the Nairobi headquarters of the United Nations:

Africa offers the world a beauty and natural richness which inspire praise of the Creator. This patrimony of Africa and of all mankind is constantly exposed to the risk of destruction caused by human selfishness of every type and by the abuse of situations of poverty and exclusion. In the context of economic relationships between States and between peoples, we cannot be silent about forms of illegal trafficking which arise in situations of poverty and in turn lead to greater poverty and exclusion. Illegal trade in diamonds and precious stones, rare metals or those of great strategic value, wood, biological material and animal products, such as ivory trafficking and the relative killing of elephants, fuels political instability, organized crime and terrorism. This situation too is a cry rising up from humanity and the earth itself, one which needs to be heard by the international community.

In my recent visit to the United Nations Headquarters in New York, I expressed the desire and hope that the work of the United Nations and of all its multilateral activities may be “the pledge of a secure and happy future for future generations. And so it will, if the representatives of the States can set aside partisan and ideological interests, and sincerely strive to serve the common good” (Address to the UN, 25 September 2015).

Once again I express the support of the Catholic community, and my own, to continue to pray and work that the fruits of regional cooperation, expressed today in the African Union and the many African agreements on commerce, cooperation and development, may be vigorously pursued and always take into account the common good of the sons and daughters of this land.

May the blessing of the Most High be with each of you and your peoples. Thank you. (Visit to the U.N.O.N.--United Nations Office at Nairobi.)

“Pope Francis” gave voice to the defense of elephants—yes, that’s right, elephants—yet could not give voice to the innocent preborn or even make any allusion to their defense before the merchants of green death and statism at the offices of the United Nations in Nairobi, Kenya, although he did make one reference to the “unborn” in his homily a the outdoor liturgical extravaganza on the campus of the University of Nairobi on Thursday several hours before going to the “UNON.” One reference. No emphasis. No stress on the modern genocide of the innocent. One reference, which many wishful thinkers among the ranks of “conservative” Catholics who are attached to the structures of the counterfeit church of conciliarism will use to reassure themselves that their blaspheming “pope” is “pro-life.”

More importantly, of course, Jorge Mario Bergoglio, did not give voice to Christ the King, Our Divine Redeemer, speaking instead of the “Most High,” whoever that being may be, nor did He give voice to Our Lord or invoke His Name when he addressed an ecumaniacal gathering before going to the offices of the United Nations:

Dear Friends,

I am grateful for your presence this morning and for the opportunity to share these moments of reflection with you. In a particular way, I wish to thank Archbishop Wabukala and Professor El-Busaidy for their words of welcome offered on your behalf, and on behalf of their communities. It is always important to me that, when I come to visit the Catholic faithful of a local Church, I have an occasion to meet the leaders of other Christian communities and religious traditions. It is my hope that our time together may be a sign of the Church’s esteem for the followers of all religions; may it strengthen the bonds of friendship which we already enjoy.

To be honest, this relationship is challenging; it makes demands of us. Yet ecumenical and interreligious dialogue is not a luxury. It is not something extra or optional, but essential, something which our world, wounded by conflict and division, increasingly needs.

Indeed, religious beliefs and practice condition who we are and how we understand the world around us. They are for us a source of enlightenment, wisdom and solidarity, and thus enrich the societies in which we live. By caring for the spiritual growth of our communities, by forming minds and hearts in the truths and values taught by our religious traditions, we become a blessing to the communities in which our people live. In democratic and pluralistic societies like Kenya, cooperation between religious leaders and communities becomes an important service to the common good.

In this light, and in an increasingly interdependent world, we see ever more clearly the need for interreligious understanding, friendship and collaboration in defending the God-given dignity of individuals and peoples, and their right to live in freedom and happiness. By upholding respect for that dignity and those rights, the religions play an essential role in forming consciences, instilling in the young the profound spiritual values of our respective traditions, and training good citizens, capable of infusing civil society with honesty, integrity and a world view which values the human person over power and material gain.

Here I think of the importance of our common conviction that the God whom we seek to serve is a God of peace. His holy Name must never be used to justify hatred and violence. I know that the barbarous attacks on Westgate Mall, Garissa University College and Mandera are fresh in your minds. All too often, young people are being radicalized in the name of religion to sow discord and fear, and to tear at the very fabric of our societies. How important it is that we be seen as prophets of peace, peacemakers who invite others to live in peace, harmony and mutual respect! May the Almighty touch the hearts of those who engage in this violence, and grant his peace to our families and communities.

Dear friends, this year marks the fiftieth anniversary of the closing of the Second Vatican Council, at which the Catholic Church committed herself to ecumenical and interreligious dialogue in the service of understanding and friendship. I wish to reaffirm this commitment, which is born of our conviction of the universality of God’s love and the salvation which he offers to all. The world rightly expects believers to work together with people of good will in facing the many problems affecting our human family. As we look to the future, let us pray that all men and women will see themselves as brothers and sisters, peacefully united in and through our differences. Let us pray for peace!

I thank you for your attention, and I ask Almighty God to grant to you and your communities his abundant blessings. (Ecumenical and Interreligious meeting.)

“Pope Francis” gave voice to the defense of elephants—yes, that’s right, elephants—yet could not give voice to the innocent preborn or even make any allusion to their defense before the merchants of green death and statism at the offices of the United Nations in Nairobi, Kenya, although he did make one reference to the “unborn” in his homily a the outdoor liturgical extravaganza on the campus of the University of Nairobi on Thursday several hours before going to the “UNON.” One reference. No emphasis. No stress on the modern genocide of the innocent. One reference, which many wishful thinkers among the ranks of “conservative” Catholics who are attached to the structures of the counterfeit church of conciliarism will use to reassure themselves that their blaspheming “pope” is “pro-life.”

More importantly, of course, Jorge Mario Bergoglio, did not give voice to Christ the King, Our Divine Redeemer, speaking instead of the “Most High,” whoever that being may be, nor did He give voice to Our Lord or invoke His Name when he addressed an ecumaniacal gathering before going to the offices of the United Nations:

There is really no need to repeat again the various papal condemnations of false ecumenism that have appeared on this site over the years.

No, the only point to note for present purposes is that the “novelty” of false ecumenism, although the long-held goal of Protestants and Modernist Catholics dating back to the 1910 “World Missionary Conference” in Edinburg, Scotland, that had been praised by Joseph Alois Ratzinger/Benedict XVI on several occasions in 2010, including when he visited Glasgow, Scotland, on September 16, 2010, at a staging of the Protestant and Judeo-Masonic Novus Ordo liturgical service at Bellahouston Park, was adopted at the “Second” Vatican Council and is without any kind of  justification in the history of the Catholic Church. This means that efforts to defend false ecumenism must trace their roots all the way back across the span of five whole decades as there is nothing in the teaching of the Catholic Church prior the “Second” Vatican Council to justify such apostasy.

False religions are neither the means to human sanctification nor of social order. Catholicism is the one and only foundation of personal and social order:

It is for this reason that so many who do not share 'the communion and the truth of the Catholic Church' must make use of the occasion of the Council, by the means of the Catholic Church, which received in Her bosom their ancestors, proposes [further] demonstration of profound unity and of firm vital force; hear the requirements [demands] of her heart, they must engage themselves to leave this state that does not guarantee for them the security of salvation. She does not hesitate to raise to the Lord of mercy most fervent prayers to tear down of the walls of division, to dissipate the haze of errors, and lead them back within holy Mother Church, where their Ancestors found salutary pastures of life; where, in an exclusive way, is conserved and transmitted whole the doctrine of Jesus Christ and wherein is dispensed the mysteries of heavenly grace.

It is therefore by force of the right of Our supreme Apostolic ministry, entrusted to us by the same Christ the Lord, which, having to carry out with [supreme] participation all the duties of the good Shepherd and to follow and embrace with paternal love all the men of the world, we send this Letter of Ours to all the Christians from whom We are separated, with which we exhort them warmly and beseech them with insistence to hasten to return to the one fold of Christ; we desire in fact from the depths of the heart their salvation in Christ Jesus, and we fear having to render an account one day to Him, Our Judge, if, through some possibility, we have not pointed out and prepared the way for them to attain eternal salvation. In all Our prayers and supplications, with thankfulness, day and night we never omit to ask for them, with humble insistence, from the eternal Shepherd of souls the abundance of goods and heavenly graces. And since, if also, we fulfill in the earth the office of vicar, with all our heart we await with open arms the return of the wayward sons to the Catholic Church, in order to receive them with infinite fondness into the house of the Heavenly Father and to enrich them with its inexhaustible treasures. By our greatest wish for the return to the truth and the communion with the Catholic Church, upon which depends not only the salvation of all of them, but above all also of the whole Christian society: the entire world in fact cannot enjoy true peace if it is not of one fold and one shepherd. (Pope Pius IX, Iam Vos Omnes, September 13, 1868.)

“The entire world in fact cannot enjoy true peace if it is not of one fold and one shepherd.”

This is pretty clear, which is why it should be clear that Jorge Mario Bergoglio is not a member of the Catholic Church as he believes not one word of what Pope Pius IX wrote to Protestants one year prior to the beginning of the [First] Vatican Council.

False ecumenism serves the purposes of Judeo-Masonry very well as it is based upon the muting, if not an outright denial, of the truth that the Catholic Church alone is the one and only true Church founded by Our Blessed Lord and Saviour Jesus Christ upon the rock of Peter, the Pope. This is why every effort that the conciliar “popes” and their “bishops” have made to undermine or to deny the claims and the teaching of the Catholic Church pleases the ancient enemies of Christ the King who will never be satisfied until all public reference to Our Lord is made illegal and eradicated.

It was to show such a sign of “respect” and “sensitivity” to adherents of false religions that Jorge Mario Bergoglio told the President of Serbia, Tomislav Nikolic, on September 15, 2015, the Feast of the Seven Dolors of the Blessed Virgin Mary in September, that he was putting a stop to the almost complete process of the “canonization” of Aloysius Cardinal Stepinac, the Archbishop of Zagreb, Croatia, from December 7, 1937, to February 10, 1960, who had suffered persecution at the hands of Josip Broz Tito’s Communist regime in Yugoslavia in the years after World II that culminated in an infamous show-trial and imprisonment for a term of sixteen years, although he was released to home confinement after having served five years in jail: 

The Pope has halted the canonization process for Aloysius Stepinac, the Croation Catholic Archbishop of Zagreb from 1937 until his death in 1960.  Pope John Paul II had beatified the fiercely anti-communist archbishop, who spent many years in prison and under house arrest in Communist Yugoslavia, in 1998. The archbishop’s actions during World War II, however, especially his ties to the Nazi-aligned, murderous Ustaše regime, have raised criticism not only from the Serbian Orthodox Church but also from other victim groups.

Pope Francis has now halted the all-but-complete process of canonization for Stepinac and established a commission of Catholic and Serbian Orthodox experts instead, which will look more closely into the archbishop’s actions during World War II.  The Pope’s decision was described as an “unexpected ecumenical step, without any historical precedent,” according to the German-language website Oekuemenisches Heiligenlexikon (https://www.heiligenlexikon.de/). (Pray Tell.)

Jorge Mario Bergoglio cannot permit the “canonization” of Aloysius Cardinal” Stepinac to continue because he was fiercely opposed to Protestantism, Serbian Orthodoxy, Communism and Freemasonry. Never mind the fact that Cardinal Stepinac supported Pope Pius XI’s Mitt Brennender Sorge, March 17, 1937, that condemned Nazi racialism and condemned all unjust attacks innocent human beings, Bergoglio just cannot proceed with the “canonization” of a man who believed that everyone on the face of this earth had to convert to the Catholic Church.

Cardinal Stepinac’s real crime, however, was that he refused the entreaties of the mass murdering atheist dictator of postwar Yugoslavia, Josip Broz Tito, to separate the Catholic Church in Croatia from Rome, thus following the “independent” example of the Serbian Orthodox Church. Stepinac would have none of that, and it was within days after he refused Tito’s entreaties that he was arrested and then convicted.

Cardinal Stepinac’s show-trial, which took place over the course of twenty-three days from the time of his arrest on September 18, 1946, the Feast of Saint Joseph Cupertino, and his conviction on October 11, 1946, the Feast of the Divine Maternity of the Blessed Virgin Mary, was based on false accusations leveled against him by the Tito regime of having been a “collaborationist” with the murderous policies of the Ustase regime, which was a puppet government installed by the Nazis to exploit Croatian rejection of Communism and their justified anger against the Serbian Orthodox for all of the crimes committed by the Serbs against the Catholics of Croatia. Cardinal Stepinac, though a fierce defender of Croatia, was no friend of the policies of the Ustase, led by dictator Anti Pavelic, and it is calumnious for Bergoglio to give the accusations made by the Serbs and contemporary Jews, especially from the Simon Wiesenthal Center, any credence whatsoever.

Although found within the text of a completely conciliarist apologia in defense of false ecumenism with adherents of the Talmud, the following information disproves Bergoglio’s distaste for the “canonization” of Aloysius Cardinal Stepinac:

Cardinal Stepinac's case was clouded by the show trial orchestrated by Yugoslavia's communist overlords after the war, which sought to portray the cardinal as a collaborator with the pro-Nazi Ustashi regime of Croatia during World War II. Yet the actual historical record is quite different: Despite his initial hopes for an independent homeland for his people, the cardinal began within months a series of public protests against the regime, especially in its persecution of Jews. He established an archdiocesan organization to aid Jewish refugees, which directly saved hundreds of Jewish lives. One Sunday, as Ustashi dictator Ante Pavelic came to Mass at the cathedral, the cardinal intercepted him on the steps, and said, ringingly, “Thou shalt not kill!” The message of the cardinal was clear; Pavelic turned and left.  (A Year of Conciliar-Jewish Controversy.)

Here is a bit of information from very good summary, drawn from yet another concilairist source, of the truth about Aloysius Cardinal Stepinac:

It is true that it took time for Cardinal Stepinac to recognize the evil of the Ustasa regime. But his support for Croatian independence did not make him a supporter of the Ustasa. Before World War II, he was a supporter of the Croatian Peasants Party of Vladko Macek, who was imprisoned by the Ustasa. In 1938 he lectured university students on the Christian principles rejected by the Ustasa: “if love toward a nation crosses the borders of sound reason, then it is no longer love, but passion, and passion is neither of use, nor lasting. . . . Therefore love toward your own nation is not contradictory to the love for the whole of mankind; they complement each other. All the nations are children of God.” These views did not change after the Ustasa came to power. In 1942, he instructed the clergy of the Archdiocese of Zagreb that they could not participate in any political party and reminded them that “respect for every race and nationality” was one of the principles recognized by “The Church of Christ.”

It is also true that Stepinac wanted the Orthodox to become Catholics. It would have been unusual to find a Catholic bishop anywhere in the 1940s who did not want that. But Stepinac did not support the Ustasa program of forced conversion. Trifkovic quotes from a portion of the directive of the Croatian Catholic bishops regarding conversions to Catholicism, which does indeed state that “It is necessary to create amongst the Orthodox inhabitants a psychological basis for conversion.” But the thrust of the directive was against the Ustasa program of forced conversion: the directive provided that “It is . . . contrary to dogma and to canonical regulations that "missionaries" receive their mission . . . from the Ustashi officials of the Religious Section of the State Directorate for Reconstruction, or from any civil authority whatsoever” and that “Only those may be received into the Catholic Church who are converted without any constraint, completely free, led by an interior conviction of the truth of the Catholic faith.” And the section directly below that quoted by Trifkovic says this: “All proceedings contrary to law in regard to Orthodox shall be strictly forbidden and they shall be penalized as other citizens through due process of law. And, most important, all private actions in destroying the churches and chapels of the Orthodox or the alienation of their property should be severely prohibited.”

As the killings by the Ustasa increased, some Serbs and Jews sought conversion to save their lives. Stepinac responded to this development by writing this confidential circular for his clergy: "When persons of Jewish or Orthodox faith who are in danger of death and wish to convert to Catholicism present themselves to you, receive them in order to save their lives. Do not require any special religious knowledge for the Orthodox are Christians like us and the Jewish faith is the one from which Christianity originated. The role and task of Christians is first of all to save people. When these sad and savage times have passed those who converted because of belief will remain in our Church and the others will return to their own when the danger is over".

British scholar and Stepinac biographer Stella Alexander, in her 1978 article “Archbishop Stepinac Reconsidered” in Religion in Communist Lands, provides a useful summary of Stepinac’s actions in protesting the actions of the Ustasa: “As soon as Stepinac could bring himself to believe what was happening, and even more difficult to credit, that the highest authorities approved, he began sending protests to Pavelic, at first courteous and restrained but with growing indignation and forcefulness.” These protests were private. But “From May 1942 he attacked the actions of the government in sermon after sermon, not only the forcible conversions but the anti-semitism and anti-Serbianism of the regime, the taking and shooting of hostages and the forcible breaking up of Jewish-Gentile marriages, and he wrote bitterly to Pavelic about the conditions in the concentration camps, particularly the one at Jasenovac.” Historian of the Holocaust Michael Phayer, a critic of Pius XII, has this to say about Stepinac’s sermons: “No leader of a national Church ever spoke about genocide as pointedly as Stepinac. His words were courageous and principled.”

In one of those sermons, on October 31, 1943, a portion of which is quoted by Trifkovic, Stepinac said this: "We have always asserted the value in public life of the principles of the eternal law of God without regard to whether it applied to Croats, Serbs, Jews, Bohemians, Catholics, Mohammedans, or Orthodox. . . . The Catholic Church knows nothing of races born to rule and races doomed to slavery. The Catholic Church knows races and nations only as creatures of God, and, if it esteems one more than others, it is because it possesses a more generous heart, not because one has the strongest arm. . . . The Catholic Church cannot admit that one race or one nation, because it is more numerous or better armed, may do violence to a smaller nation with fewer people. We cannot admit that innocent people may be killed because someone, say a frontier guard, has, perhaps, killed a soldier, even if he is of a more noble race. The system of shooting hundreds of hostages for a crime, when the person guilty of the crime cannot be found, is a pagan system which only results in evil. . . . We condemn all injustice; all murder of innocent people; all burning of peaceful villages; all killings, all exploitation of the poor. We sorrow for the miseries and the sadness of all who today suffer unjustly, and reply: the Catholic Church upholds that order which is as old as the Ten Commandments of God. We are not for that order which is written on perishable paper but for that which is written by the hand of the living God in the consciences of men. . . . Our neighbor, no matter what his name, is not a cog in the machine of state, whether he be colored red, black, gray, or green; but is a free child of God, our brother in Christ. That is why we must recognize in our neighbor the right to life, to fortune, and to honor, because it is written: thou shalt not kill, thou shalt not steal, thou shalt not bear false witness against thy neighbor. . . . It would be a very great mistake to think that in this order there is no Last Judgment for those who violate it.”

As a result of such actions, Alexander writes, “The ustasa authorities were furious with him, Pavelic detested him and according to Fr. Masucci, secretary of the Vatican representative in Zagreb, asked the Vatican on three occasions to withdraw him.”

Stepinac’s actions did more than infuriate the Ustasa. They also saved lives. According to Alexander, “He made repeated private interventions in individual cases” and “he arranged for about 7000 children, who were either orphans or had lost their families, to be accepted into Catholic homes, but forbad the clergy to baptize them into the Catholic Church.” And historian Esther Gitman, who studied Stepinac’s actions toward Croatia’s Jewish community, concluded that “Based on archival documents and oral testimonies given by both rescuers and rescued, it is clear that, during World War II, [Stepinac] rescued hundreds of Jews.”

One life that Stepinac did not seek to save was his own. In a May 1943 visit to Rome, Stepinac met the sculptor Ivan Mestrovic (who later commemorated Stepinac with the simple yet moving relief of the Cardinal kneeling before Christ, found in Zagreb Cathedral). Mestrovic urged Stepinac to stay in Rome, warning him that his life was in danger. Indeed, Stepinac could have chosen a life of safety in exile at any time. But he would not abandon his flock, even though he told Mestrovic, “Either the Nazis will kill me now or the communists will later.” It turned out, of course, to be the Communists.

After the Communists took power in Croatia and the rest of Yugoslavia, Tito met with Stepinac. Tito urged Stepinac to sever the tie between the Catholic Church in Croatia and the Holy See. This is exactly what the Communists asked Catholics in Ukraine and China to do. Stepinac refused. After this, the killing of priests intensified. Stepinac denounced the Communist persecution, pointing out that the Communists had murdered 273 Catholic priests and imprisoned 169, with another 89 missing. The Communist response to Stepinac’s refusal to break with Rome was to put him on trial for collaboration with the Ustasa. The result of that trial, as with the near contemporaneous Communist trials of Josyf Cardinal Slipyj of Ukraine, Jozsef Cardinal Mindszenty of Hungary, Josef Cardinal Beran of Czechoslovakia, and Stefan Cardinal Wyszynksi of Poland, was a foregone conclusion, even though, as Alexander notes, "Stepinac's lawyer defended him convincingly on a number of other accusations: he showed that Stepinac’s control over the rigorously censored [Catholic] press had been largely formal (and this was later confirmed to the writer by someone who was close to the events); that he had no control outside of his own diocese, or over publications belonging to religious orders.” This is significant because, to this day, most of the accusations against Stepinac are based on articles appearing in the press or the actions of priests outside of his Archdiocese.

After the trial, Stepinac spent 5 years in the Lepoglava prison from 1946 to 1951, followed by house arrest in his native village, dying there in 1960. (Stepinac’s doctor was convinced that his death was hastened by the conditions of his confinement, and since his death evidence has emerged that Stepinac was also poisoned by the Communists). The Communists made clear that Stepinac could leave prison to go into exile, but Stepinac steadfastly refused to abandon his flock. In 1994, Pope John Paul II, whose knowledge of Christian life under Communism cannot be questioned, visited Zagreb. He had sought to visit for years, but the Communist authorities would not let him enter because John Paul had made it clear he intended to pray at Stepinac’s tomb. Before finally kneeling to pray at Stepinac’s tomb, John Paul said this of Stepinac: “With his presence, his work, with his courage and patience, with his silence, and finally in his death, he showed himself to be a true man of the Church, ready for the supreme sacrifice rather than deny the faith." These words of John Paul are irrefutable, and provide reason enough for any Catholic to venerate Cardinal Stepinac.

It must be said, though, that for writers less balanced than Trifkovic, Stepinac, and the man who made him a Cardinal, Pius XII, have become scapegoats, men to be blamed for the crimes of others. In one sense, this impulse is understandable: the crimes of Hitler and Pavelic were enormous. But the regimes that committed those crimes are long gone, and neither Pius XII nor Cardinal Stepinac bear responsibility for what those regimes did. The portrayal of Pius as “Hitler’s Pope” and Stepinac as “the Patron Saint of Genocide” are lies, lies rooted in Communist propaganda. Neither the Pontiff nor the Cardinal sought or approved of mass slaughter; they did not create the hatreds unleashed by World War II, nor could they control those hatreds. (Cardinal Stepinac: Another View.)

Putting aside all references to “Pope John Paul II” contained in the material quoted above, it is incontestably the case that Aloysius Cardinal Stepinac’s real “crime” in the eyes of “Pope Francis” consisted in being a courageous Catholic bishop who denounced Orthodoxy and Protestantism and the errors that flowed from each, including separation of Church and State, and Freemasonry and Communism.

A “pope” such as Jorge Mario Bergoglio has no use for men who were hardline anti-Communists as his heart is with the Castro brothers and with the late “Archbishop” Oscar Romero (see "The Church That Flowed From The 'Second' Vatican Council ). Anyone who stands in the way of Communism stands in the way of its contemporary “green agenda” that is an excuse for statists to run amok over citizens and their private property, and anyone wo asserts that the Catholic Church is the true Church is a “judgmentally rigid Pharisee and Pelagian” who is unwilling to bend on matters of doctrine and pastoral praxis.

In truth, though, Cardinal Stepinac had great regard for the persons of individual Jews, the Serbian Orthodox and others. He denounced all theories of racial or ethnic superiority, standing shoulder-to-shoulder with Pope Pius XI in the process. He was simply a Catholic bishop who was willing to suffer, be imprisoned and be sentenced to death, if necessary, to defend the truths of the Catholic Faith without making a single, solitary compromise.

Jorge Mario Bergoglio, therefore, is a willing agent of Judeo-Masonry’s desire to eliminate every last vestige of Catholicism from the face of the earth with the official seal of approval of what appears to the duped masses to be the Catholic Church. Among the vestiges that must be eliminated are the memories of those persons not yet “canonized” who are associated with a ringing defense of the Sacred Deposit of Faith and who opposed the prevailing ideologies that have flowed forth from Protestantism and Judeo-Masonry. As a counter-church, the counterfeit church of conciliasm has based its liturgy and much of its doctrine and pastoral praxis on the very errors of Protestantism and Judeo-Masonry that were condemned by our true popes, whose faithful son was one Aloysius Cardinal Stepinac.

The descent of concilairism into the sewer of Judeo-Masonry has been the carefully planned result of Talmudists to control the politics, law, education, commerce and finance nations and to thus “invite” apparent officials of the Cathlic Church to join in the celebration of their demonic ways.

Writing in The Mystical Body of Christ in the Modern Word, Father Denis Fahey explained the duty of Catholicism in the face of Jewish naturalism:

Jewish Naturalism and the Duty of Catholicism

On the one hand we have to stand valiantly for the Divine Personality of our Lord and for the transcendent claims of His Mystical Body, the Catholic Church, in which He continues to lie and into which all must enter in order to be one with Him. The Personality of our Lord, True God and True Man, is not merely the subsistence of a created soul; it is the Personality of the Second Person of the Most Holy Trinity. The Jews as a nation have always rejected that Divine Personality and their efforts are directed to combating the influence of the Supernatural life which He seeks to diffuse through the Catholic Church. We have to stand, therefore, unequivocally for the rights of Christ the King. Jewish efforts to eliminate the supernatural life of grace and the faith in Jesus tend inevitably to drag life down to an intra-human level. We have, therefore, to resist and defeat Jewish efforts to dominate our society and mould it along naturalistic lines. In particular, the creation of money and the regulation of the volume of currency used by Christian peoples must be taken out of their hands. I have seen a saying of Meyer Amschel Rothschild quoted as follows: “Permit me to issue and control the money of a nation, and I care not who makes its laws.”

On the other hand, our Lord, True Man as well as True God, is a Jew of the House of David, born of the Virgin Mary, the Lily of Israel. Our Lord’s Individuality, that by which as a Man He is distinct from other members of the human race and belongs to a certain environment and a certain descent, is Jewish. The Blood that was poured out on the Cross at the hands of the official leaders of His own nation for the restoration of the Divine Life of the world was Jewish blood. Our Lord’s Sacred Heart is a human heart and He loves His own nation with a special love. We must never forget that or allow ourselves to fall victims to an attitude of hatred for the Jews as a nation. We must always bear in mind that He is seeking to draw them on to that supernatural union with Himself they reject.

It is not easy to combat Jewish Naturalism in public life and at the same time keep oneself free from racial hatred, which is itself but a form of Naturalism. Yet it must be done. On March 25^th 1982, the Congregation of the Holy Office abolished the association called The Friends of Israel, which in action and language had departed from the mind of the Church and of the Fathers and had adopted a mode of procedure abhorrent to the liturgy, thus falling into Naturalism. Nevertheless in that same decree the Church insists upon the fact that she “habitually prays for the Jewish people which was the custodian of the divine promises down to Jesus Christ, and this, in spite, of, nay, rather on account of, their subsequent blindness. Actuated by this spirit of charity the Apostolic See has protected this people against unjust treatment and, as it condemns every kind of hatred and jealousy between nations so in a special manner it condemns hatred of the people once chosen by God, namely that hatred commonly designated as ‘Anti-Semitism.’”

Particular attention must be called to the phrase once chosen by God. It is the second time that the Holy See uses the phrase in recent years, the other being in the text of the prayer approved of by His Holiness Pope Pius XI for the consecration of the human race to the Sacred Heart of Jesus. The Holy See is evidently insisting upon the fact that there is no long any chosen people or race, except in so far as the Jews, who were the who were the custodians of the divine promises down to Jesus Christ, despite their official rejection of the Supernatural Messias, have not ceased to be the members of His own race. Certain nations have at times shown themselves, to some extent at least, dazzled by the belief that they were the chosen people or race, in the natural order. The pagan cult of race advocated by official Nazi-ism is but a modern manifestation of a very old pride and naturalism.

We have, therefore, a twofold programme set out before us. We must, on the one hand, defend our Lord’s rights and, on the other, seek to tear away the veil from the eyes of those whose blindness hurts Him in a special way. This is the programme set before us in these words of the Encyclical Letter Quas Primas of the present Holy Father:

“If the faithful generally would understand that it is their duty to fight bravely and continually under the banner of Christ their King, then, fired with apostolic zeal, they would endeavour to win over to our Lord those who are estranged from Him or know Him not, and would valiantly defend His rights.”

Pope Saint Pius X insisted in most appealing fashion upon courage on the part of Catholics in the modern world, in the discourse he pronounced on 13^th December, at the Beatification of Joan of Arc. To St. Joan’s mind the coronation and anointing of the King of France were ever present, because that anointing did homage to the universal Kingship of Christ and linked up political power with the government of the Lord Jesus. She was the saint sent to remind the world, at the decline at the Middle Ages, of the formal principle of order in the world, the acknowledgement of the Kingship of Christ. The saintly pope spoke of the heroism of Blessed Joan, and contrasted it with the timidity of so many Catholics in our day: “In our time more than ever before, the chief strength of the wicked lies in the cowardice and weakness of good men. . . . All the strength of Satan’s reign is due to the easy-going weakness of Catholics. Oh! if I might ask the Divine Redeemer, as the prophet Zachary did in spirit” What are those wounds in the midst of thy hands? the answer would not be doubtful: With these was I wounded in the house of them that loved me. I was wounded by my friends, who did nothing to defend me, and who, on every occasion, made themselves the accomplices of my adversaries. And this reproach can be levelled at the weak and timid Catholics of all countries.

After all that has already been said, it will be easy to deal with the question of Anti-Semitism. What is meant by the term? Anti-Semitism is the word used by the Jews to designate any form of opposition to themselves, and they strive persistently to associate irrationality and want of balance with the term. They evidently want the world to believe that anyone who opposes Jewish pretensions is more or less mentally deranged.

Now, first of all, it must be remarked that the term is too wide and too loose. The Arabs are doubtless Semites. Yet the Arabs in Palestine, on account of their opposition to Jewish domination, are Anti-Semites.

Secondly, as we must stand valiantly for the rights of Christ the King, the True Supernatural Messias, and strive to re-impregnate society with the supernatural spirit of the Mystical Body, we must combat Jewish efforts to permeate the world with Naturalism. In that sense, as there is only one Divine Plan for order in the world, every sane thinker must be an anti-Semite. The Jewish World, February 9, 1833, contained the following programmed: “The great ideal of Judaism is  . . . that the whole world should be imbued with Jewish teachings, and that in a universal Brotherhood of nations—a greater Judaism in fact—all the separate races and religions shall disappear.” That means the elimination of the Supernatural Messias and the disappearance of the Mystical Body of Christ, the Catholic Church. The Jews need not be surprised that such pretensions evoke “anti-Semitism.” That programme is a challenge to the Catholic Church to a duel to the death.

Historical Attitude of the Church in This Matter

It can be said with the writer of the article, Juifs et Chretiens, in the Dictionaire Apologetique de la Foi Chretienne, that the Church has spoken for and against the Jews. On the one hand, the Church has spoken for the Jews to protect their persons and their worship against unjust attacks. She has always condemned violence against the Jews and has respected the liberty of their consciences and allowed them freedom for their cult. On the other hand, the Church has spoken against the Jews, when they wanted to impose their yoke on the faithful and provoke apostasy. She has always striven to protect the faithful from contamination by them. As experience in past centuries showed that if the Jews succeeded in attaining to high offices of state they would abuse their powers to the detriment of Catholics, the Church always strove to protect Catholics from coming under their yoke. They were forbidden to proselytize and were not allowed to have Christians for slaves or servants. (Father Denis Fahey, C.SS.Sp., The Mystical Body of Christ in the Modern World, pp. 274-278.)

Father Fahey went on to quote from Pope Benedict XIV’s A Quo Primum, June 12, 1751 to demonstrate this point. It is useful, therefore, to quote more extensively from this important but little known encyclical letter as it stands in vast contrast to the entire spirit of conciliarism, which is shaped entirely by the anti-Catholic spirit of Judeo-Masonry:

We esteem the glorious memory of Polish martyrs, confessors, virgins and holy men; their exemplary lives are recorded in the holy annals of the Church. We also recall the many successful councils and synods which gloriously defeated the Lutherans who tried tenaciously, using a variety of methods, to establish a foothold and welcome in this kingdom. At that time indeed the great council of Piotrkow met under Our great predecessor and fellow citizen Gregory XIII, with prelate Lippomano, bishop of Verona and Apostolic nuncio, as its president. To the great glory of God it prohibited the principle of freedom of conscience; adherents of this principle were seeking to introduce and establish it in Poland. Another threat to Christians has been the influence of Jewish faithlessness; this influence was strong because Christians and Jews were living in the same cities and towns. However their influence was minimized because the Polish bishops did all they could to aid the Poles in their resistance to the Jews. What the bishops did is recorded in the large tome which contains the constitutions of the synods of the province of Gniezno. These facts establish most clearly and plainly the great glory which the Polish nation has won for its zeal in preserving the holy religion embraced by its ancestors so many ages before.

2. In regard to the matter of the Jews We must express our concern, which causes Us to cry aloud: "the best color has been changed." Our credible experts in Polish affairs and the citizens of Poland itself who communicated with Us have informed Us that the number of Jews in that country has greatly increased. In fact, some cities and towns which had been predominantly Christian are now practically devoid of Christians.

The Jews have so replaced the Christians that some parishes are about to lose their ministers because their revenue has dwindled so drastically. Because the Jews control businesses selling liquor and even wine, they are therefore allowed to supervise the collection of public revenues. They have also gained control of inns, bankrupt estates, villages and public land by means of which they have subjugated poor Christian farmers. The Jews are cruel taskmasters, not only working the farmers harshly and forcing them to carry excessive loads, but also whipping them for punishment. So it has come about that those poor farmers are the subjects of the Jews, submissive to their will and power. Furthermore, although the power to punish lies with the Christian official, he must comply with the commands of the Jews and inflict the punishments they desire. If he doesn't, he would lose his post. Therefore the tyrannical orders of the Jews have to be carried out.

In addition to the harm done to Christians in these regards, other unreasonable matters can result in even greater loss and danger. The most serious is that some households of the great have employed a Jew as "Superintendent-of-the-Household"; in this capacity, they not only administer domestic and economic matters, but they also ceaselessly exhibit and flaunt authority over the Christians they are living with. It is now even commonplace for Christians and Jews to intermingle anywhere. But what is even less comprehensible is that Jews fearlessly keep Christians of both sexes in their houses as their domestics, bound to their service. Furthermore, by means of their particular practice of commerce, they amass a great store of money and then by an exorbitant rate of interest utterly destroy the wealth and inheritance of Christians. Even if they borrow money from Christians at heavy and undue interest with their synagogues as surety, it is obvious to anyone who thinks about it that they do so to employ the money borrowed from Christians in their commercial dealings; this enables them to make enough profit to pay the agreed interest and simultaneously increase their own store. At the same time, they gain as many defenders of their synagogues and themselves as they have creditors.

The famous monk, Radulph, inspired long ago by an excess of zeal, was so inflamed against the Jews that he traversed Germany and France in the twelfth century and, by preaching against the Jews as the enemies of our holy religion, incited Christians to destroy them. This resulted in the deaths of a very large number of Jews. What must we think his deeds or thoughts would be if he were now alive and saw what was happening in Poland? But the great St. Bernard opposed this immoderate and maddened zeal of Radulph, and wrote to the clergy and people of eastern France: "The Jews are not to be persecuted: they are not to be slaughtered: they are not even to be driven out. Examine the divine writings concerning them. We read in the psalm a new kind of prophecy concerning the Jews: God has shown me, says the Church, on the subject of my enemies, not to slay them in case they should ever forget my people. Alive, however, they are eminent reminders for us of the Lord's suffering. On this account they are scattered through all lands in order that they may be witnesses to Our redemption while they pay the just penalties for so great a crime" (epistle 363). And he writes this to Henry, Archbishop of Mainz: "Doesn't the Church every day triumph more fully over the Jews in convicting or converting them than if once and for all she destroyed them with the edge of the sword: Surely it is not in vain that the Church has established the universal prayer which is offered up for the faithless Jews from the rising of the sun to its setting, that the Lord God may remove the veil from their hearts, that they may be rescued from their darkness into the light of truth. For unless it hoped that those who do not believe would believe, it would obviously be futile and empty to pray for them." (epistle 365).

Peter, abbot of Cluny, likewise wrote against Radulph to King Louis of France, and urged him not to allow the destruction of the Jews. But at the same time he encouraged him to punish their excesses and to strip them of the property they had taken from Christians or had acquired by usury; he should then devote the value of this to the use and benefit of holy religion, as may be seen in the Annals of Venerable Cardinal Baronius (1146). In this matter, as in all others, We adopt the same norm of action as did the Roman Pontiffs who were Our venerable predecessors. Alexander III forbade Christians under heavy penalties to accept permanent domestic service under Jews. "Let them not continually devote themselves to the service of Jews for a wage." He sets out the reason for this in the decretal Ad haec, de Judaeis. "Because Jewish ways do not harmonize in any way with ours and they could easily turn the minds of the simple to their own superstitions and faithlessness through continual intercourse and unceasing acquaintance." Innocent III, after saying that Jews were being received by Christians into their cities, warns that the method and condition of this reception should guard against their repaying the benefit with evildoing. "They on being admitted to our acquaintance in a spirit of mercy, repay us, the popular proverb says, as the mouse in the wallet, the snake in the lap and fire in the bosom usually repay their host." The same Pope stated that it was fitting for Jews to serve Christians rather than vice versa and added: "Let not the sons of the free woman be servants of the sons of the handmaid; but as servants rejected by their lord for whose death they evilly conspired, let them realize that the result of this deed is to make them servants of those whom Christ's death made free," as we read in his decretal Etsi Judaeos. Likewise in the decretal Cum sit nimis under the same heading de Judaeis, et Saracenis, he forbids the promotion of Jews to public office: "forbidding Jews to be promoted to public offices since in such circumstances they may be very dangerous to Christians." Innocent IV, also, in writing to St. Louis, King of France, who intended to drive the Jews beyond the boundaries of his kingdom, approves of this plan since the Jews gave very little heed to the regulations made by the Apostolic See in their regard: "Since We strive with all Our heart for the salvation of souls, We grant you full power by the authority of this letter to expel the Jews, particularly since We have learned that they do not obey the said statutes issued by this See against them" (Raynaldus, Annals, A.D. 1253, no. 34).

But if it is asked what matters the Apostolic See forbids to Jews living in the same cities as Christians, We will say that all those activities which are now allowed in Poland are forbidden; these We recounted above. There is no need of much reading to understand that this is the clear truth of the matter. It is enough to peruse decretals with the heading de Judaeis, et Saracenis; the constitutions of Our predecessors, the Roman Pontiffs Nicholas IV, Paul IV, St. Pius V, Gregory XIII and Clement VIII are readily available in the Roman Bullarium. To understand these matters most clearly, Venerable Brothers, you do not even need to read those. You will recall the statutes and prescripts of the synods of your predecessors; they always entered in their constitutions every measure concerning the Jews which was sanctioned and ordained by the Roman Pontiffs.

The essence of the difficulty, however, is that either the sanctions of the synods are forgotten or they are not put into effect. To you then, Venerable Brothers, passes the task of renewing those sanctions. The nature of your office requires that you carefully encourage their implementation. In this matter begin with the clergy, as is fair and reasonable. These will have to show others the right way to act, and light the way for the rest by their example. For in God's mercy, We hope that the good example of the clergy will lead the straying laity back to the straight path. You will be able to give these orders and commands easily and confidently, in that neither your property nor your privileges are hired to Jews; furthermore you do no business with them and you neither lend them money nor borrow from them. Thus, you will be free from and unaffected by all dealings with them.

The sacred canons, prescribe that in the most important cases, such as the present, censures should be imposed upon the recalcitrant; and that those cases which bode danger and ruin to religion should be reckoned as reserved cases in which only the bishop can give absolution. The Council of Trent considered your jurisdiction when it affirmed your right to reserve cases. It did not restrict such cases to public crimes only, but extended them to include more notorious and serious cases, provided they were not purely internal. But we have often said that some cases should be considered more notorious and serious. These are cases, to which men are more prone, which are a danger both to ecclesiastical discipline and to the salvation of the souls which have been entrusted to your episcopal care. We have discussed these at length in Our treatise On the diocesan synod, Book 5, 5.In this matter We will help as much as possible. If you have to proceed against ecclesiastics exempt from your jurisdiction, you will doubtless encounter additional difficulties. Therefore We are giving Our Venerable Brother Archbishop Nicaenus, Our Nuncio there, a mandate appropriate for this business, in order that he may supply for you the necessary means from the powers entrusted to him. At the same time We promise you that when the situation arises, We will cooperate energetically and effectively with those whose combined authority and power are appropriate to remove this stain of shame from Poland. But first Venerable Brothers, ask aid from God, the source of all things. From Him beg help for Us and this Apostolic See. And while We embrace you in the fullness of charity, We lovingly impart to you, Our brothers, and to the flocks entrusted to your care, Our Apostolic Blessing. (Pope Benedict XIV, A Quo Primum, June 14, 1751.)

One will note that Pope Benedict XIV warned against the pernicious influences of Jews living near Catholics in Poland while at the same inveighing against all violence directed against Jews as had been done by Radulph the Monk in the Twelfth Century, proving the point that Father Fahey made in The Mystical Body of Christ in the Modern World about the Church’s support for the persons of the Jews and her opposition to their false religion and their designs against the Holy Faith and for the subjection of Catholics to their rule.

Father Fahey went on to explain the application of the principles enunciated by Pope Benedict XIV to the circumstances of his own day in the aftermath of a World War whose events would be used by Talmudists as a bludgeon against Catholics to burden them with a collective guilt for horrific crimes, no matter the exaggerated claims about their numbers, that were the direct result of the war against the Social Reign of Christ the King that had been waged by Judeo-Masonry in the centuries after the Protestant Revolt that began on October 31, 1517:

It is easy to make the application of those principles to the present day. We have seen that the once Catholic nations of Europe have revolved against the Supernatural Messias, Our Lord Jesus Christ, and His Mystical Body, the Catholic Church, and have at the same time conferred a second right of citizenship on the members of the Jewish nation, thus facilitating their preparation for the natural Messias. The Jewish attempt to use Russia as a lever to impose their yoke upon the other nations and eliminate every vestige of the influence of the Supernatural Messias is bringing the struggle to a head. Jewish domination in the State through the control of currency and credit and the Jewish campaign of naturalism through the Press and the Cinema are threatening with slavery not only individuals but nations. Our main duty as Catholics in face of this naturalism is, as always, the strengthening of our supernatural life by a formation in which our membership of Our Lord’s Mystical Body will become the leit-motiv of everything. Some at least of the remedies in the political and economic spheres are also obvious. Jews must be citizens of one State only, the Jewish State. The creation of money and the issue of credit must be controlled by the State for the common good, not only by private individuals, and the laws of the Catholic Church on usury and speculation must be restored to honour. It we do not strive with all our might for the restoration of Christ the King in society, so that the whole framework of society may aid us in living our lives in harmony with the submission to God the Father we profess at Mass, we shall be reduced to slavery in the Jewish Messianic Age. (Father Denis Fahey, C.SS.Sp., The Mystical Body of Christ in the Modern World, pp. 279.)

As we can see, everything about our world today is entirely Judeo-Masonic. Catholics are taught to think about “solving” the nation’s and the world’s problems in naturalistic terms, investing time, energy, effort and even money in supporting one set of naturalists to oppose another, supposedly “worse” or more evil, set of naturalists  in the belief that things will get “better” somehow. This is delusional as it is the product of the Judeo-Masonic mindset that is the very foundation of the United States of America and of the principles of the French and Russian Revolutions.

This having been noted, of course, no one exemplifies the Judeo-Masonic spirit more fully than Jorge Mario Bergoglio and his cast of supporting fiends, who are, after all, carrying on the work that began with Angelo Roncalli/John XXIII, was brought to fruition by Giovanni Battista Enrico Antonio Maria Montini/Paul the Sick, tutored during its adolescence by Karol Wojytla/John Paul II, and rationalized by Joseph Ratzinger/Benedict XVI. The conciliar revolutionaries have been the willing stooges of Judeo-Masonry and have tripped all over themselves to bow down and to appease those who deny the Sacred Divinity of Our Blessed Lord and Saviour Jesus Christ, He Who is the King of men and their nations.

Father Fahey went on to explain the persistent opposition of Talmudists to Christ the King and His true Church, an opposition that is merely a tool to help to prepare the way for the coming of Antichrist by eliminating all outward signs of Christianity in the world, starting, of course, with the Holy Name of Jesus and the instrument upon which Our Divine King wrought our salvation, the Holy Cross:

But what is the reason of the peculiar persistent opposition to the Jews? The ultimate reason is in the perversion by them of the supernatural mission they as a nation received from God. They were destined to be the heralds of the Divine Life of grace to the world. They did not listen to Our Lord when He spoke to them of the reality of a higher life and of a higher unity for the peoples of the world than their national life and the unity imposed by their nation. The Jews as a nation refused to aid in building up the supernatural, supra-national Mystical body of Christ into which all nations were invited to enter. “In the time of Our Lord,” writes Pere Lagrange, O.P. (L’Evangile de Jesus-Christ, p. 463), “the Talmud was not yet written, but its spirit already animated the doctors of Israel. It is that spirit of self-centered pride and contempt, owing to their being specially favoured by God, which roused the opposition of the nations to the Jews before the coming of Christ. It is the Talmud which has maintained that organized pride and systematic contempt amongst them since. This perversion of the normal relation of a nation to other nations is the morally inevitable result of their refusal to accept the Divine Plan for order in the world. Opposition to God and rejection of grace lead to decay. Moral wrong becomes right for a mind persistently opposed to God and the one Mediator, Christ Jesus. In Chapter VI I summed up the results of the Jewish opposition to the Divine Plan as follows: “If we now consider the opposition of the Jewish nation to the Mystical Body of Christ since Calvary, we shall find it codified and crystallized, so to say, in the Talmud and Kabbala. The Talmud contains, chiefly but not exclusively, the deviations from the order of the world in regard to the organization of society (social life). The terrible pride of the Jewish race, due to their which God had called them, is very visible therein. While the Talmud represents the codification of Jewish opposition to the Kingship of Christ, the Kabbala reflects rather the opposition to the priesthood of Christ. In the latter we see chiefly, but not exclusively, the divagations from order which have arisen amongst the Jews, with regard to mystical union with God and spiritual life, owing to their persistent want of submission to God and to Jesus Christ Whom He has sent. The refusal to accept the Divine Life offered by Our Lord has resulted in the deification of the natural powers of man. The Kabbala furnishes the key to the Pantheism of Freemasonry, Theosophy, and the other occult societies which promise to reveal the secrets of a higher life to their adepts.” (Father Denis Fahey, The Mystical Body of Christ in the Modern World, pp. 279-280.)

This describes the spirit Americanism, which is founded in the belief that man is autonomous of formal religious authority while expressing a general religiosity and “faith” in some kind divine being that exalts the ability of contingent beings to solve the problems of the world unaided by supernatural revelation and Sanctifying Grace. It also describes the spirit of conciliarism, which rejects the Social Kingship of Our Blessed Lord and Saviour Jesus Christ and its acceptance of all religious ceremonies as having the same authority to please God and sanctify men. Conciliarism is a Talmudic enterprise from beginning to end, and no one has exhibited this as clearly as the tree-planting pantheist, Jorge Mario Bergoglio.

Writing in Freemasonry and the Anti-Christian Movement, Father Edward Cahill, S.J., discussed the plans for the control of every aspect of human existence as found in the Protocols of the [Elders] Sages of Sion, whose authenticity, he noted, is in dispute. One will see in the passages below a description of the world in which we live, a world with which the lords of conciliairism have made its “official reconciliation”:

Besides the Masonic documents of undisputed authenticity from which we have so far quoted, there is another important class of documents whose genuineness has not been conclusively established. It is clear that these documents cannot be advanced as evidence of anything which is not proved from other sources. Some, however, have a significance and importance which forbid their being passed over in silence. The most remarkable of these is the one known as the Protocols of the Sages of Sion, which was first published in Russia in 1901, and translated since the European war into most languages of the world, including Japanese and Chinese. These and some other kindred documents purport to be reports of records of conferences delivered before secret and select bodies of Masonic Jews of the very inner circles of Freemasonry; and to contain the main outlines of the policy and plans of action, elaborated long before by the Masonic Jewish leaders.

The feature which gives these documents their peculiar interest, and which no amount of adverse criticism or arguments against their genuineness can explain away, is the startling accuracy with which the recent developments of the anti-Christian and Masonic movement are described almost in detail. The documents were certainly publisher more than a quarter a century ago. How is it that they seem to indicate or clearly foreshadow events and social developments which have taken place during the last fifteen years; and to trace these phenomena to their causes? The obvious explanation would seem to be that the documents, whatever may have been their origin, are based upon accurate knowledge of the Masonic conspiracy; and that the revelations they purport to contain of the aims and methods of the Masonic Jewish leaders are substantially true. Apart from this aspect of the case, which is the dominant one, it may be added that although the proofs of their authenticity drawn from the history of their contents are far from convincing, the arguments to the contrary are still less so. Especially in the case of the Protocols of the Sages of Sion, which is the most important and striking of the documents in question, the futility of the so-called “refutations” so far published, as well as the determined and persevering efforts (which have been partially successful) on the part of the capitalistic Press and the great financial interests to boycott or suppress the book, have gone far to convince very many of its authenticity. It is outside our present scope to discuss these documents at length, nor do we quote them as independent evidence of Masonic aims and methods. For the benefit, however, of the reader who may be interested in the subject, we give a brief summary of the contents of the book, and a short bibliography.

Protocols of the Sages of Sion

The “Protocols” purport to be the rough notes of series of twenty-seven conferences, delivered or intended for delivery in secret conclave before a select body of Jewish Masonic leaders who were present at the First Sionist Congress at Basle in Switzerland in the year 1897, under the presidency of Dr Theodor Hertzel [the founder of International Zionism who was told in no uncertain terms by Pope Saint Pius X that the Catholic Church did not favor the resettlement of the Jews in Palestine]. The papers are supposed to have been surreptitiously copied after the congress by secret agents of the Czarist Government who found some way of penetrating for purpose into the inner archives of a French Masonic lodge of the Misraim rite. Two well-known Russian publicists, Sergius Nilus, a pious member of the Russian Orthodox Church, and G. Butmi, an able nationalist writer and controversialist, got possession of copies independently and both published Russian versions of the document (1901-1902). Several other editions appeared in Russia during the following fifteen years. It was not, however, until the Russian Revoltion of 1917 that the book attracted widespread attention. Since then, editions have appeared in almost every civilized country of the world, and a whole literature has grown up around it.

The book purports to contain only extracts hurriedly gathered from a fuller collection belonging to the same general a fuller collection belonging to the same general class as the secret documents of the Illuminati, those of the Alta Vendita, and several of the other extracts that we possess from the authentic writings of the leaders of the inmost circles of Freemasonry. The extracts, if genuine, would be specially valuable as embodying a statement of the present immediate objective of the Masonic Jewish leaders, and an up-to-date description of their plan of action, which in its main outlines is in harmony with what is already known from other authentic sources. But, whether genuine or not, the book is of extraordinary interest and is manifestly the product of a master mind. It present an analysis of modern social evils such as can be found nowhere else.

Content of the Protocols

The ultimate object, according to the Protocols, of the Masonic Jewish policy is the complete destruction of Christianity and the enslaving of all the Christian nations of the world under the heel of the Masonic Jews. The master weapon to be employed is gold. The principal allies to be utilized in the work are the Freemasons and other secret societies, which are all controlled by Freemasonry. The means to be employed are the propagation of subversive and revolutionary ideas, a false and unsound system of education, the propagation of misleading economic and social theories, the destruction of all monarchical governments, the corruption of public functionaries, the manipulation of democracy through the lever of gold, and with the aid of the capitalistic monopoly of the Press and of credit; the stirring up of unrest, class-war, strikes, lock-outs, revolutions, etc. Hypocrisy, calumny, and assassination are to be freely employed. Real patriotism is to be uprooted, the old landed proprietors are to be impoverished by taxes and imposts, and displaced; and the ownership of the land to pass under the control of Jewish financiers. Internationalism is to be promoted; the people are to be demoralized by corrupt literature, corrupt theatres, international sport, gambling, drinking, sexual vice, etc. The Great War is plainly foreshadowed; as are the revolutions in Russia and Hungary, as well as the League of Nations and the world crisis as we know it to-day. During the transition period between the present system and the establishment of the universal Masonic regime, there is to be a secret government of Masonic Jewish leaders resting upon the control of the Press and of public opinion, while the nominal governmental authority will be practically powerless and little more than an instrument in the hands of the Masonic masters.

Extracts from the “Protocols.”

Until the time when we attain power we will try to create and multiply lodges of Freemasons in all parts of the world. . . . These lodges will be the principal places from which we shall obtain our information, as well as being centres of propaganda. We will centralize these lodges under one management known to us as alone, which will consist of our learned men. . . .

All the wheels of the mechanism of the State are set in motion by a power which is in our hands, that is to say, gold. . . . On the ruins of the natural and hereditary aristocracy we have set up the aristocracy of our educated class, and over all the aristocracy of money. . . .

In order to keep them [the people] from discovering for themselves any new line of action in politics we will distract them by various kinds of amusements, games, pastimes, passions, public-houses, and so on. Soon we shall start advertising in the Press, inviting people to enter for various competitions in all manner of enterprises, such as art, sport, etc. These new interests will definitely distract the public mind from such questions as we have to contest with the people. As the people gradually lose the power of thinking for themselves, they will join us in every clamour that we shall raise. . . .

We will encourage the love for boundless luxury which we have already developed. We will increase the wages, which will not help the workman; for at the same time we will raise the prices of prime necessities, taking as pretext the bad return of agriculture. We will also artfully undermine the basis of production by sowing the seeds of anarchy among the workmen, and encouraging them in the drinking of spirits. . . . We will conceal the true position of affairs by an apparent desire to help the working-classes in solving great economic problems. . . .

In the whole of Europe, and on other continents as we with the help of Europe, we must promote dissensions and mutual hostility. . . .

We must be in a position to meet every opposition with a declaration of war on the part of the neighbouring countries of that State which dares to stand in our way: but if such neighbours in their turn were to decide to unite in opposing us we must respond by creating a universal war. . . .

Taxation of the poor is the original of all revolutions and always greatly conducive to the injury of the government, as the latter, while trying to raise money from the poor, loses its chance of obtaining it from the rich. . . .

I think you know that gold currency has been the destruction of all States that have adopted it: because it could not satisfy the requirements of the population, all the more so, because we have done our best to cause it to be congested, and to be withdrawn from circulation. . . .

Each loan proves the weakness of the government. . . . which, instead of raising sums from the nation by means of temporary taxation, comes to our bankers cap in hand. . . .

External loans are like leeches, which cannot be separated from the body of the government until they fall off of themselves or until the government manages to shake them off. . . . It is evident that such loans under the existing system of taxation draw off the last cent from the poor taxpayer in order to pay interest to foreign capitalists from what the State has borrowed the money. . . .

We have taken great care to discredit the clergy of the Gentiles in the eyes of the people, and have succeeded in injuring their mission which could have been very much in our way. The influence of the clergy on the people is diminishing daily. To-day freedom of religion prevails everywhere, and the time is only a few years off when Christianity will fall to piece altogether. . . .

In order to obtain an absolute majority we must induce everybody to vote, without discrimination between classes. Such a majority would not be obtained from educated classes or from a society divided into castes. . .

It [the Press] is often empty, unjust, false; and most people do not in the least understand its exact purpose. We will harness it and wil guide with firm reins. We will also have to gain control of all the other publishing firms. . . . The aggressive publications which have been instituted by us will attack such points in our policy as we intend changing. . . .

No piece of information will reach society without passing through our control. . . . Even at the present day . . . all news is received by a few agencies in which it is centralized from all parts of the world.

Value of the Protocols

If the Protocols be compared with the principal Papal pronouncements on the present social evils, as well as those of the Bishops of different countries during the past thirty years, the two sets of documents will be found to show a marvelous coincidence. In both, the same facts are envisaged, and their baneful influence on the people recognized; but they are viewed from opposite standpoints. Were it not that the Protocols were actually published more than twenty-five years ago a critic would easily be led to suspect that the document was in reality drawn up after the Great War by some student of social science, who wished to give point and dramatic setting to the conclusions he arrived at. Hence, even if compiled or interpreted by an anti-Jewish writer, as Masonic and pro-Jewish writers assert, the document is of the greatest value. Taken in conjunction with Pope Leo’s great Encyclicals and other more recent Papal pronouncements, the Protocols may be described as one of the best existing summaries of modern social science. A selection of extracts from the book would, possibly, contain a more direct, more complete and up-to-date analysis of the modern “Social Question” than any other existing treatise. Hence, it has an interest an value which are quite independent of the identity of the author , and which would still remain even if it were finally proved, as possible may occur, that the document, at least in its present form, is a forgery. (Father Edward Cahill, S.J., Freemasonry and the Anti-Christian Movement, Second Edition, published originally by M. H. Gill and Son, Ltd., in Dublin, Ireland, 1930, and republished by Kessinger Legacy Reprints, pp. 110-118.)

The blueprint for the world in which we live was drawn up in the lodges and the synagogues. Jorge Mario Bergoglio and his cast of supporting revolutionaries are simply pawns of worldwide Judeo-Masonic proselytizing ahead of the manifestation of Antichrist, and the following passages from Father Cahill's study, first published as a series of articles in the Irish Ecclesiastical Record, demonstrate the Talmudic and Cabalistic nature of his Modernist agenda:

A few words on modern Judaism by way of preliminary explanation will be acceptable to those of our readers who are not familiar with the subject. The two main sources of the religious system of modern Judaism are the Talmud and the Cabala (Kabbalah). The former, which is founded upon the religious and moral teachings of the Pharisees of Our Lord's time is made up principally of the rabbinical interpretations of the law of Moses, and the traditions that have gathered round it. With the vast majority of modern orthodox Jews the Talmud has almost entirely supplanted the Old Testament. B. Lazare, the Jewish apologist, refers to the Talmud as “the creator of the Jewish nation, and the mould of the Jewish soul.” The Talmud has, in fact, been the principal factor in forming the national character of the modern Jewish nation, and of holding the Jews together as one people.

The Talmudic compilation is deeply impregnated with opposition to Christianity. In medieval times not only was the Talmud strictly forbidden to all Catholics, but the possession of the Talmudic books was regarded, before the Protestant revolt, as a criminal offence in most of the States of Europe. The most offending and anti-Christian passages of the Talmud are, however apparently omitted in the English translations and hand-books; and, probably, are unknown to most Jews brought up and educated in these countries, just as the esoteric teachings and real objects of Freemasonry are unknown to the vast majority of those that adhere to the Masonic sect or lend it their support.  

The Cabala

The second main source of the religion of modern Judaism, or at least of a certain section of modern Jews, is the Cabala. The term Cabala (Kabbalah) was originally used to indicated that portion of the Mosaic Law which was handed down by tradition, and consigned to writings by the Jewish prophets and others. Since the thirteenth century, however, this ancient use of the term has fallen into desuetude, so that in modern times the Cabala means the collection of the esoteric or occult doctrines of the early Gnostics, and are closely connected with the occult worship of the Eastern sectaries of both ancient and modern times, which have continued since the early ages of the Christian era and even before that period, to infiltrate through the medium of the rabbinical writings into the Jewish religious system. The philosophic and religious teachings of the Cabala illustrate and explain the strong tendency to occultism and false mysticism, which as section of the Jews have always manifested, and which they and the Freemasons have helped so much to propagate in the modern world.

Occultism or Hermeticism

The whole system of occultism, which is so elusive, and difficult to define, is sometimes called Hermeticism, from Hermes, the Greek name of the god of wisdom – partially corresponding to the Latin god Mercury – to whom was ascribed the authorship of the sacred books of Easter occultism. Herticism is commonly taken to include Theosophism, Christian Scientism, Neo-Platonism, Philonic Judaism and Jewish and pagan Cabalism. It is in a large part a revival of the heresies of the Gnostic, Manichaeans, Albigenses, Waldenses, etc., and aims at providing the modern European race with some acceptable substitue for Christianity.

Judaism and the Origin of Freemasonry.

The evidence of a connection between Freemasonry and certain aspect of Judaism, refer principally to the Cabala and the Cabalistic section of the Jews. That there exists a close affinity between the Cabala and the doctrine and practices of esoteric Freemasonry is clear from what we have written in the last chapter of the nature of the latter. One school of writers indeed maintain that Freemasonry is an instrument invented and utilized by the Jewish leaders for the destruction of Christianity. This view of the case, however, which is at present widely accepted by anti-Jewish writers, and many Catholic apologists, hardly accords, at least as regards the origin of Freemasonry, with many well-established facts. For a long time, the Jews were excluded from most of the German, English, and French lodges; and up to the end of the eighteenth century the total number of Jewish Freemasons was quite inconsiderable. Again, the assertion that the real founders of German Illuminism and French Martinism, which are the sources of the worst and most destructive elements in Freemasonry, were Jews, has not been and probably, cannot be proved. Elias Ashmole (1617-1646), the celebrated English antiquarian, and the founder of the Oxford Museum, to whom is probably due the first introduction of Hermeticism into the English Masonic lodges in the seventeenth century, long before the formal inauguration of speculative Freemasonry, was not a Jew.  Again, it cannot be proved that Weishaupt, or Martinez Pasqualis, or Joseph Balsamo, commonly known as Cagliostro, were Jews, although to these were largely dud the Illumist and Martinist influences in the Freemasonry of the eighteenth century. Even at the present day it is well-known (although the fact does not prove much) that many Masonic lodges refuse to admit Jews, as they fear their dominating influence, and find by experience that Jews, once admitted, soon acquire the mastery of the lodge.

On the other hand, it is certain that the Jewish Cabalistic tradition was one of the principal mediums through which Easter occultism (which has so many times come to the surface in European history) has been transmitted to modern Europe; and that many if not all, of the recognized founder of the eighteenth-century Illuminism (including Weishaupt, Pasqualis, and Cagliostro) were initiated into its secrets by Jewish Cabalists or drew their inspiration and their methods from the Jewish esoteric writings. The Jewish apologist, Bernard Lazare, states that “there were Cabalistic Jews around the cradle of Freemasonry, as certain rites still in existence conclusively show.

Identity of Masonic and Cabalistic Theology

From Pike's Morals and Dogma of Freemasonry, which we have already referred to as one of the most authoritative works of Masonic teachin, it is clear that the doctrines of esoteric Freemasonry, on such subjects as the nature of God, and His supposed identity with the universe, the nature of the human soul, the true interpretation of the Bible, etc., are quite identical with the expostions of these subjects contained in the Jewish Cabala. The authoritative works on Ragon, “the sacred author” of Masonry, who was himself, a Jew, illustrate the same theme. So do many other Jewish writings.

Are we to wonder [writes the pious Jewish rabbin, Benemozegh} that Judaism has been accused of forming a branch of Free? It is quite certain that Masonic theology is at root nothing else that Theosophy, and that it corresponds to the theology of the Cabala. Besides, a deep study of the rabbinical monuments of the early ages of the Christian era supply numerous proofs that the aggada was the popular form of an esoteric science, which presents, in its methods of initiation, the most striking resemblance to the Masonic system. Those willing to go to the trouble of carefully examining the question of the relations between Judaism and philosophic Freemasonry, Theosophy, and occultism in general, will, we are convinced, lose their superb disdain for the Cabala. They will no longer smile in pity at the suggestion that the Cabalistic theology may have a role to play in the religious transformation of the future.

Further Points of Contact between Freemasonry and Judaism

Besides the existence of the Cabalistic element in Masonic morals and dogma ther are numerrous other indications which point to the important influence of Judaism on the early formation and development of Freemasonry. We mention a few. The Masonic coat-of-arms still used by the Grand Lodge of England is of Jewish design. Some of the more important legends of Freemasonry, especially the Legend of Hiram, on which much of Masonic rite is founded, are Jewish. “The technical language, symbolism, and rites of Masonry are full of Jewish ideas and terms. . .In the Scottish rite, the dates of all the official documents are given according to the Hebrew month and the Jewish era; and use is made of the older forms of the Jewish alphabet.” Hence, approved Jewish writers generally recognize that practically the whole Masonic ritual is of Jewish origin.

Growth of Jewish Influence in Freemasonry

The Masonic rite of Mizraim, which includes no less than ninety degrees, and is, perhaps, the most esoteric and highly elaborated of all the Masonic rites, has been founded by Jews. So also has been the order of B'nai Berith (“Sons of the Alliance”), and several other organizations of a similar type. The Masonic rite of Mizraim belongs mainly to Europe, and some of its lodges are exclusively Jewish. The order of B'nai Berith, which is altogether Jewish is (or rather was up to some twenty some years ago) mainly American, and if not formally and professedly Masonic, bears a striking resemblance to Freemasonry, in its organization and avowed objects, and is in intimate alliance with Masonry.

Identity of Jewish and Masonic Anti-Christian Policy

The indications of a close connection of working alliance between Freemasonry and important sections of the Jews are innumerable.

Masonry [writes the Jewish Chronicle, October 29,1889] tolerates everything except a narrow clericalism [viz. Catholicism] and it posseses a special attraction for the Jews . . . . Clericalism has always persecuted Masonry everywhere it can . . . and the spirit of persecution has attracted the Jews towards Masonry by an invisible but potent bond of sympathy. There exists between them a natural alliance against a common enemy . . . . Together they fight, oftentimes with success, against religious fanaticism and racial antipathies. In London there are no less than five Jewish lodges. There are some also at Birmingham, Liverpool and Manchester. (Father Edward Cahill, S.J., Freemasonry and the Anti-Christian Movement, Second Edition, published originally by M. H. Gill and Son, Ltd., in Dublin, Ireland, 1930, and republished by Kessinger Legacy Reprints, pp. 78-85.)

Jorge Mario Bergoglio consistently bows down to the enemies of Christ the King and those who deny His Kingly rights over men and their nations, thus polluting the atmosphere with the smoke of Antichrist no matter his actual location (the Casa Santa Marta and other places inside of the walls of the Occupied Vatican on the West Ban of the Tiber River in this time apostasy and betrayal) in the Vatican or elsewhere in the world. He is doing so again, of course, in the African nations of Kenya, Uganda and the Central African Republic. A cardinal rule for a man such as Bergoglio is “One must never speak of Our Lord Jesus Christ before non-Christians,” which means that Catholics must go out of their way to show deference to false religious beliefs and “traditions” no matter how much the true God of Divine Revelation, the Most Blessed Trinity is offended.

This is all in preparation for the coming of Antichrist, which means we must flee from everything to do with the conciliar revolutionaries no matter it might cost us in terms of human terms of family relations and friendships.

Remember, the fight that we fight is not one with earthly potentates, but with the forces of hell:

Put you on the armour of God, that you may be able to stand against the deceits of the devil. For our wrestling is not against flesh and blood; but against principalities and power, against the rulers of the world of this darkness, against the spirits of wickedness in the high place. Therefore take unto you the armour of God, that you may be able to resist in the evil day, and to stand in all things perfect. Stand therefore, having your loins girt about with truth, and having on the breastplate of justice, And your feet shod with the preparation of the gospel of peace:

In all things taking the shield of faith, wherewith you may be able to extinguish all the fiery darts of the most wicked of the most wicked one. And take unto you the helmet of salvation, and the sword of the Spirit (which is the word of God). By all prayer and supplication praying at all times in the spirit; and in the same watching with all instance and supplication for all the saints. (Ephesians 6: 11-18.)

What this means is that we are not fear the likes of Hillary Rodham Clinton or Barack Hussein Obama, and even that not to fear the likes of Jorge Mario Bergoglio and his minions.

In the end, of course, Our Lady’s Immaculate Heart will triumph over all false ideologies, including conciliarism.

Every Rosary we pray helps to win this battle within our own souls and thus in the world.

May this final day of the liturgical year see us spending more time in prayer as we do not know when our own Particular Judgment will occur.

Our Lady of Fatima, pray for us!

Immaculate Heart of Mary, pray for us now and at the hour of our deaths. Amen.

All to you, Blessed Mother. All to your Sorrowful and Immaculate Heart. Jesus, Mary, and Joseph, we love you. Save souls!

Viva Cristo Rey! Vivat Christus Rex!

Our Lady of Fatima, pray for us.

Saint Joseph, pray for us.

Saints Peter and Paul, pray for us.

Saint Andrew the Apostle, pray for us.

Saint John the Baptist, pray for us.

Saint Michael the Archangel, pray for us.

Saint Gabriel the Archangel, pray for us.

Saint Raphael the Archangel, pray for us.

Saints Joachim and Anne, pray for us.

Saints Caspar, Melchior, and Balthasar, pray for us.

Saint Catherine Laboure, pray for us.