No Better Than the Chicoms

by Thomas A. Droleskey

Oh, how Americanists love to ignore the basic flaws of the founding principles, even going so far as to believe fairy tales about George Washington's alleged conversion to Catholicism before he died, as though this fact, even if true, is supposed to obliterate the objectively evil nature of the naturalistic, anti-Incarnational, religiously indifferentist and semi-Pelagian principles upon which a mixture of Protestants and Freemasons and Deists and other rationalists sought to build a system of social order without referencing the necessity of man's subordination to the Deposit of Faith and without the reliance of each citizen upon Sanctifying Grace to live in accord with that Deposit Faith.

George Washington might have been able to save his immortal soul if he died as a Catholic. This does undo the simple fact that he spoke about God as the Freemason that he was throughout his adult life, a membership which defined his own funeral rites, which are re-enacted at Mount Vernon on a regular basis. As Dr. John C. Rao noted two and one-half years ago now:

I can just imagine what George Washington, a Freemason whose library at Mount Vernon was filled with works on cement-making and other such devotional topics, would really have thought if he had known that he would one day be incensed as a Catholic icon; a new Constantine; and even a Marian visionary to boot. The belly-laugh he would have enjoyed with his buddies at the Arlington Lodge! And what about Benjamin Franklin, fresh from an illuminist workshop in Paris? Did he realize that he was laboring alongside Augustine to build up a Catholic City of God? Or consider the musings of the "liberal " (and non-Mason) Thomas Jefferson with the "conservative" John Adams, recently cited in The New York Sunday Times: "And the day will come when the mystical generation of Jesus by the supreme being as his father in the womb of a virgin will be classed with the fable of the generation of Minerva in the brain of Jupiter. But we may hope that the dawn of reason and freedom of thought in these United States will do away {with} all this artificial scaffolding…" (11 April, 1823, Adams-Jefferson Letters, ed. Lester J. Cappon, II, 594). How astonished would they have been to learn that Founder-intoxicated Americanists would not permit such dreams to interfere with their identification as card-carrying Catholic intellectuals: in fact, more reliable ones than men who actually had the temerity to believe in the Trinity, Original Sin, Redemption, and the Resurrection?

Let’s face it. If any of these Founder characters had lived outside of the United States, American Catholics would send them to hell in a hand basket. Too bad poor Robespierre could not have built a career on our side of the Atlantic. Given his own repeated deist references to God, he would have found himself qualifying as a Catholic candidate for canonization rather than for an eternal roasting as a terrorist Frog. (Founding Fathers vs. Church Fathers: 666-0.)

 

George Washington's public references to God were replete with such phrases as "Supreme Ruler of the Universe" and the "Invisible Hand:"

Such being the impressions under which I have, in obedience to the public summons, repaired to the present station, it would be peculiarly improper to omit in this first official act my fervent supplications to that Almighty Being who rules over the universe, who presides in the councils of nations, and whose providential aids can supply every human defect, that His benediction may consecrate to the liberties and happiness of the people of the United States a Government instituted by themselves for these essential purposes, and may enable every instrument employed in its administration to execute with success the functions allotted to his charge. In tendering this homage to the Great Author of every public and private good, I assure myself that it expresses your sentiments not less than my own, nor those of my fellow-citizens at large less than either. No people can be bound to acknowledge and adore the Invisible Hand which conducts the affairs of men more than those of the United States. Every step by which they have advanced to the character of an independent nation seems to have been distinguished by some token of providential agency; and in the important revolution just accomplished in the system of their united government the tranquil deliberations and voluntary consent of so many distinct communities from which the event has resulted can not be compared with the means by which most governments have been established without some return of pious gratitude, along with an humble anticipation of the future blessings which the past seem to presage. These reflections, arising out of the present crisis, have forced themselves too strongly on my mind to be suppressed. You will join with me, I trust, in thinking that there are none under the influence of which the proceedings of a new and free government can more auspiciously commence. (George Washington, April 30,1789, First Inaugural Address)

Let us unite, therefore, in imploring the Supreme Ruler of Nations to spread his holy protection over these United States; to turn the machinations of the wicked to the confirming of our Constitution; to enable us at all times to root out internal sedition and put invasion to flight; to perpetuate to our country that prosperity which his goodness has already conferred, and to verify the anticipations of this Government being a safeguard of human rights. (George Washington, State of the Union message, 1794.)

I trust I do not deceive myself when I indulge the persuasion that I have never met you at any period when more than at the present the situation of our public affairs has afforded just cause for mutual congratulation, and for inviting you to join with me in profound gratitude to the Author of all Good for the numerous and extraordinary blessings we enjoy. (George Washington, State of the Union message, 1795.)

The situation in which I now stand for the last time, in the midst of the representatives of the people of the United States, naturally recalls the period when the administration of the present form of government commenced, and I can not omit the occasion to congratulate you and my country on the success of the experiment, nor to repeat my fervent supplications to the Supreme Ruler of the Universe and Sovereign Arbiter of Nations that His providential care may still be extended to the United States, that the virtue and happiness of the people may be preserved, and that the Government which they have instituted for the protection of their liberties may be perpetual. (George Washington, State of the Union message, 1796.)

 

While there is evidence that George Washington referred to Our Blessed Lord and Saviour Jesus Christ and to Christianity in private correspondence and that he encouraged missionaries to "Christianize" aborigines, the plain fact of the matter is that it is impossible to know Our Lord truly except as He has revealed Himself through His true Church. Anyone who knew and loved Our Lord as He has revealed Himself to men exclusively through the Catholic Church would never speak of God in generic, Judeo-Masonic terms as though His Incarnation in Our Lady's Virginal and Immaculate Womb had never taken place. While Washington's greatness as an historical figure who was the first lead his nation and who exhibited an morally upright spirit of natural virtue was noted by Pope Leo XIII in Longiqua Oceani, January 6, 1895, historical greatness and even the appearance of natural virtue do not redeem false principles and they do exculpate one for refusing the mention of the Holy Name of the Divine Redeemer, Our Blessed Lord and Saviour Jesus Christ, in public discourse.

The fact that Americanists just do not want to face is that the founding of the United States of America treated the true religion as though it was simply one out of many, placing even irreligion on a level of equality with the true religion, all in the name of "freedom." This was not a "protection" for the true Faith but a diabolical trap laid to ensnare Catholics into believing that the principles of the American founding and the specific provisions of the Constitution of the United States of America were more or less compatible with that true Faith. The devil raised up violent, bloodthirsty Protestants in Europe in the Sixteenth Century and thereafter to soften Catholics up for the true kill by means of presenting with them with "nice" and "tolerant" Protestants and Masons and other assorted "free-thinkers" in the United States of America in the Eighteenth Century and thereafter.

A nation founded on false, naturalistic, anti-Incarnational, religiously indifferentist and semi-Pelagian principles is bound to degenerate over the course of time. Orestes Brownson's saw this in 1845, a year after he had converted to the Faith, in his essay on National Greatness. Anyone who believes that the facts related in Orestes Brownson's 1845 essay do not reflect upon the false principles of the founding is sadly mistaken. Catholicism is the one and only foundation of civil order. Anything short of the true Faith is from the devil and is bound to lead to social chaos over the course of time, which is why the American bishops, with some very few exceptions here and there, of the Nineteenth Century, although they consecrated the United States of America, to Our Lady under her title as the Immaculate Conception, were derelict in not seeking to exhort Catholics to pray and to work for the conversion of the nation to the true Faith, which is, as Pope Saint Pius X explained in Notre Charge Apostolique, August 15, 1910, the one and only foundation of true social reform.

Pope Leo XIII, writing in Immortale Dei, November 1, 1885, noted that religious indifferentism leads to the triumph of atheism as the lowest common denominator of a nation, and that the triumph of atheism as the lowest common denominator leads to the proliferation of laws and cultural trends inimical to the eternal welfare of souls, upon which hinges the right ordering of nations:

To hold, therefore, that there is no difference in matters of religion between forms that are unlike each other, and even contrary to each other, most clearly leads in the end to the rejection of all religion in both theory and practice. And this is the same thing as atheism, however it may differ from it in name. Men who really believe in the existence of God must, in order to be consistent with themselves and to avoid absurd conclusions, understand that differing modes of divine worship involving dissimilarity and conflict even on most important points cannot all be equally probable, equally good, and equally acceptable to God.

So, too, the liberty of thinking, and of publishing, whatsoever each one likes, without any hindrance, is not in itself an advantage over which society can wisely rejoice. On the contrary, it is the fountain-head and origin of many evils. Liberty is a power perfecting man, and hence should have truth and goodness for its object. But the character of goodness and truth cannot be changed at option. These remain ever one and the same, and are no less unchangeable than nature itself. If the mind assents to false opinions, and the will chooses and follows after what is wrong, neither can attain its native fullness, but both must fall from their native dignity into an abyss of corruption. Whatever, therefore, is opposed to virtue and truth may not rightly be brought temptingly before the eye of man, much less sanctioned by the favor and protection of the law. A well-spent life is the only way to heaven, whither all are bound, and on this account the State is acting against the laws and dictates of nature whenever it permits the license of opinion and of action to lead minds astray from truth and souls away from the practice of virtue. To exclude the Church, founded by God Himself, from the business of life, from the making of laws, from the education of youth, from domestic society is a grave and fatal error. A State from which religion is banished can never be well regulated; and already perhaps more than is desirable is known of the nature and tendency of the so-called civil philosophy of life and morals. The Church of Christ is the true and sole teacher of virtue and guardian of morals. She it is who preserves in their purity the principles from which duties flow, and, by setting forth most urgent reasons for virtuous life, bids us not only to turn away from wicked deeds, but even to curb all movements of the mind that are opposed to reason, even though they be not carried out in action. (Pope Leo XIII, Immortale Dei, November 1, 1885.)

 

Naturalism is a lie from the devil that lowers the sights of people, Catholic and non-Catholic alike, away from First and Last Things and to the events and activities and pleasures of this passing, mortal vale of tears. It is no accident that State of New York Governor Alfred Emmanuel Smith exclaimed in 1927, "What the [Hades] is an encyclical letter?" as he expressed exasperation at learning of a Protestant's criticism of Pope Pius XI's encyclical letter on the Social Reign of Christ the King, Quas Primas, December 11, 1925. Alfred Smith had never even heard of such a thing as an encyclical letter in all of the years that he attended Holy Mass. The Social Teaching of the Catholic Church was not, save for a few exceptions here and there, preached from the pulpits of Catholic churches, which is why so many Catholics were so sanguine as Protestantism and Freemasonry were introduced into The Philippines and Cuba and Puerto Rico in the aftermath of the Spanish-American War in 1898, and why so many Catholics cared so little about the plight of their Mexico brothers and sisters in the Faith who were being slaughtered by the Masons in Mexico in the second and third decades of the Twentieth Century with the full support and monetary assistance of the government of the United States of American in both Democrat Party and Republican Party presidential administrations.

Pope Leo XIII, writing in Tametsi Futura Prospicientibus, November 1, 1900, explained that any system of purely natural civil administration was bound to degenerate into a state of criminal activity under cover of law:

From this it may clearly be seen what consequences are to be expected from that false pride which, rejecting our Saviour's Kingship, places man at the summit of all things and declares that human nature must rule supreme. And yet, this supreme rule can neither be attained nor even defined. The rule of Jesus Christ derives its form and its power from Divine Love: a holy and orderly charity is both its foundation and its crown. Its necessary consequences are the strict fulfilment of duty, respect of mutual rights, the estimation of the things of heaven above those of earth, the preference of the love of God to all things. But this supremacy of man, which openly rejects Christ, or at least ignores Him, is entirely founded upon selfishness, knowing neither charity nor selfdevotion. Man may indeed be king, through Jesus Christ: but only on condition that he first of all obey God, and diligently seek his rule of life in God's law. By the law of Christ we mean not only the natural precepts of morality and the Ancient Law, all of which Jesus Christ has perfected and crowned by His declaration, explanation and sanction; but also the rest of His doctrine and His own peculiar institutions. Of these the chief is His Church. Indeed whatsoever things Christ has instituted are most fully contained in His Church. Moreover, He willed to perpetuate the office assigned to Him by His Father by means of the ministry of the Church so gloriously founded by Himself. On the one hand He confided to her all the means of men's salvation, on the other He most solemnly commanded men to be subject to her and to obey her diligently, and to follow her even as Himself: "He that heareth you, heareth Me; and he that despiseth you, despiseth Me" (Luke x, 16). Wherefore the law of Christ must be sought in the Church. Christ is man's "Way"; the Church also is his "Way"-Christ of Himself and by His very nature, the Church by His commission and the communication of His power. Hence all who would find salvation apart from the Church, are led astray and strive in vain.

As with individuals, so with nations. These, too, must necessarily tend to ruin if they go astray from "The Way." The Son of God, the Creator and Redeemer of mankind, is King and Lord of the earth, and holds supreme dominion over men, both individually and collectively. "And He gave Him power, and glory, and a kingdom: and all peoples, tribes, and tongues shall serve Him" (Daniel vii., 14). "I am appointed King by Him . . . I will give Thee the Gentiles for Thy inheritance, and the uttermost parts of the earth for Thy possession" (Psalm ii., 6, 8). Therefore the law of Christ ought to prevail in human society and be the guide and teacher of public as well as of private life. Since this is so by divine decree, and no man may with impunity contravene it, it is an evil thing for the common weal wherever Christianity does not hold the place that belongs to it. When Jesus Christ is absent, human reason fails, being bereft of its chief protection and light, and the very end is lost sight of, for which, under God's providence, human society has been built up. This end is the obtaining by the members of society of natural good through the aid of civil unity, though always in harmony with the perfect and eternal good which is above nature. But when men's minds are clouded, both rulers and ruled go astray, for they have no safe line to follow nor end to aim at.

Just as it is the height of misfortune to go astray from the "Way," so is it to abandon the "Truth." Christ Himself is the first, absolute and essential "Truth," inasmuch as He is the Word of God, consubstantial and co-eternal with the Father, He and the Father being One. "I am the Way and the Truth." Wherefore if the Truth be sought by the human intellect, it must first of all submit it to Jesus Christ, and securely rest upon His teaching, since therein Truth itself speaketh. There are innumerable and extensive fields of thought, properly belonging to the human mind, in which it may have free scope for its investigations and speculations, and that not only agreeably to its nature, but even by a necessity of its nature. But what is unlawful and unnatural is that the human mind should refuse to be restricted within its proper limits, and, throwing aside its becoming modesty, should refuse to acknowledge Christ's teaching. This teaching, upon which our salvation depends, is almost entirely about God and the things of God. No human wisdom has invented it, but the Son of God hath received and drunk it in entirely from His Father: "The words which thou gavest me, I have given to them" john xvii., 8). Hence this teaching necessarily embraces many subjects which are not indeed contrary to reasonfor that would be an impossibility-but so exalted that we can no more attain them by our own reasoning than we can comprehend God as He is in Himself. If there be so many things hidden and veiled by nature, which no human ingenuity can explain, and yet which no man in his senses can doubt, it would be an abuse of liberty to refuse to accept those which are entirely above nature, because their essence cannot be discovered. To reject dogma is simply to deny Christianity. Our intellect must bow humbly and reverently "unto the obedience of Christ," so that it be held captive by His divinity and authority: "bringing into captivity every understanding unto the obedience of Christ" (2 Corinthians x., 5). Such obedience Christ requires, and justly so. For He is God, and as such holds supreme dominion over man's intellect as well as over his will. By obeying Christ with his intellect man by no means acts in a servile manner, but in complete accordance with his reason and his natural dignity. For by his will he yields, not to the authority of any man, but to that of God, the author of his being, and the first principle to Whom he is subject by the very law of his nature. He does not suffer himself to be forced by the theories of any human teacher, but by the eternal and unchangeable truth. Hence he attains at one and the same time the natural good of the intellect and his own liberty. For the truth which proceeds from the teaching of Christ clearly demonstrates the real nature and value of every being; and man, being endowed with this knowledge, if he but obey the truth as perceived, will make all things subject to himself, not himself to them; his appetites to his reason, not his reason to his appetites. Thus the slavery of sin and falsehood will be shaken off, and the most perfect liberty attained: "You shall know the truth, and the truth shall make you free" john viii., 32). It is, then, evident that those whose intellect rejects the yoke of Christ are obstinately striving against God. Having shaken off God's authority, they are by no means freer, for they will fall beneath some human sway. They are sure to choose someone whom they will listen to, obey, and follow as their guide. Moreover, they withdraw their intellect from the communication of divine truths, and thus limit it within a narrower circle of knowledge, so that they are less fitted to succeed in the pursuit even of natural science. For there are in nature very many things whose apprehension or explanation is greatly aided by the light of divine truth. Not unfrequently, too, God, in order to chastise their pride, does not permit men to see the truth, and thus they are punished in the things wherein they sin. This is why we often see men of great intellectual power and erudition making the grossest blunders even in natural science.

10. It must therefore be clearly admitted that, in the life of a Christian, the intellect must be entirely subject to God's authority. And if, in this submission of reason to authority, our self-love, which is so strong, is restrained and made to suffer, this only proves the necessity to a Christian of long-suffering not only in will but also in intellect. We would remind those persons of this truth who desire a kind of Christianity such as they themselves have devised, whose precepts should be very mild, much more indulgent towards human nature, and requiring little if any hardships to be borne. They do not properly under stand the meaning of faith and Christian precepts. They do not see that the Cross meets us everywhere, the model of our life, the eternal standard of all who wish to follow Christ in reality and not merely in name.

God alone is Life. All other beings partake of life, but are not life. Christ, from all eternity and by His very nature, is "the Life," just as He is the Truth, because He is God of God. From Him, as from its most sacred source, all life pervades and ever will pervade creation. Whatever is, is by Him; whatever lives, lives by Him. For by the Word "all things were made; and without Him was made nothing that was made." This is true of the natural life; but, as We have sufficiently indicated above, we have a much higher and better life, won for us by Christ's mercy, that is to say, "the life of grace," whose happy consummation is "the life of glory," to which all our thoughts and actions ought to be directed. The whole object of Christian doctrine and morality is that "we being dead to sin, should live to justice" (I Peter ii., 24)-that is, to virtue and holiness. In this consists the moral life, with the certain hope of a happy eternity. This justice, in order to be advantageous to salvation, is nourished by Christian faith. "The just man liveth by faith" (Galatians iii., II). "Without faith it is impossible to please God" (Hebrews xi., 6). Consequently Jesus Christ, the creator and preserver of faith, also preserves and nourishes our moral life. This He does chiefly by the ministry of His Church. To Her, in His wise and merciful counsel, He has entrusted certain agencies which engender the supernatural life, protect it, and revive it if it should fail. This generative and conservative power of the virtues that make for salvation is therefore lost, whenever morality is dissociated from divine faith. A system of morality based exclusively on human reason robs man of his highest dignity and lowers him from the supernatural to the merely natural life. Not but that man is able by the right use of reason to know and to obey certain principles of the natural law. But though he should know them all and keep them inviolate through life-and even this is impossible without the aid of the grace of our Redeemer-still it is vain for anyone without faith to promise himself eternal salvation. "If anyone abide not in Me, he shall be cast forth as a branch, and shall wither, and they shall gather him up and cast him into the fire, and he burneth" john xv., 6). "He that believeth not shall be condemned" (Mark xvi., 16). We have but too much evidence of the value and result of a morality divorced from divine faith. How is it that, in spite of all the zeal for the welfare of the masses, nations are in such straits and even distress, and that the evil is daily on the increase? We are told that society is quite able to help itself; that it can flourish without the assistance of Christianity, and attain its end by its own unaided efforts. Public administrators prefer a purely secular system of government. All traces of the religion of our forefathers are daily disappearing from political life and administration. What blindness! Once the idea of the authority of God as the Judge of right and wrong is forgotten, law must necessarily lose its primary authority and justice must perish: and these are the two most powerful and most necessary bonds of society. Similarly, once the hope and expectation of eternal happiness is taken away, temporal goods will be greedily sought after. Every man will strive to secure the largest share for himself. Hence arise envy, jealousy, hatred. The consequences are conspiracy, anarchy, nihilism. There is neither peace abroad nor security at home. Public life is stained with crime.

 

Our Blessed Lord and Saviour Jesus Christ must reign as the King of both men and their nations, and He exercises His Kingship, both personal and social only through the Catholic Church and in no other way whatsoever. Protestantism is not "Christianity." It is, as Father Martin Stepanich, O.F.M., S.T.D., explained so cogently to us yesterday, Friday, July 4, 2008, rationalism (which is why some Protestant converts have difficulty accepting the Catholic scholarship of others as they have to "work things out" for themselves on some issues in order to "own" it or to "prove it" to their own satisfaction according to the methodology of Protestant rationalism, which is nothing other than pride). As Father Frederick Faber noted, "Where there is no Mass, there is no Christianity." Care to disagree with him? Catholicism--and nothing else--is the sole foundation of personal and social order.

As I have noted many times on this site, Catholicism is the necessary precondition, not an absolute guarantor, of personal and social order. Men have free wills. They can choose to sin by seeking to defy the Deposit of Faith and violating grievously, either individually and/or collectively with other men in the institutions of civil governance, the binding precepts of the Divine Positive Law and the Natural Law contained therein. There were tumults aplenty during the era of Christendom when civil potentates on occasion attempted to rebel against the Vicar of Christ and the true Church of which He is the visible head. Order was maintained--and flourished in a particular way during parts of the Thirteenth Century in many places in Catholic Europe--as a result of the fact that great kings such as Saint Louis IX, King of France, understood that they had to rule according to the Mind of the Divine Redeemer as He has discharged It exclusively in the Catholic Church and that he could be reprimanded if he did something contrary to the good of souls (and indeed Saint Louis IX was reprimanded for punishing blasphemy, which the civil state has the right and the duty to punish, too severely, and he submitted to the correction given him by the Vicar of Christ on earth). Is there any such understanding in the world today? That there is not is the direct consequence of the false premises of the modern civil state and of the counterfeit church of conciliarism's "reconciliation" with and endorsement of those false premises.

Remove the agreement between Church and State that is the necessary precondition for social order and civil leaders are left to fend for themselves in the abyss of naturalism. Even Catholics can become so immersed in the business of politics that they forget to pray and to work in light of First and Last Things, thinking only in terms of naturalism and short-term political expedience. Pope Pius XI pointed this out in Rerum Omnium Perturbationem, January 26, 1923:

First of all, you should make known and even explain with all diligence this encyclical both to your clergy and to the people committed to your care. Particularly We are most desirous that you do all in your power to call back the faithful to their duty of practicing the obligations and virtues proper to each one's state in life, since even in our own times the number is very large who never think of eternity and who neglect almost totally the salvation of their souls. Some are so immersed in business that they think of nothing but accumulating riches and, by consequences, the spiritual life ceases to exist for them. Others give themselves up entirely to the satisfaction of their passions and thus fall so low that they, with difficulty if at all, are able to appreciate anything which transcends the life of sense. Finally, there are many who give their every thought to politics, and this to such an extent, that while they are completely devoted to the welfare of the public, they forget altogether one thing, the welfare of their own souls. Because of these facts, Venerable Brothers, do you endeavor, following the example of St. Francis [de Sales] , to instruct thoroughly the faithful in the truth that holiness of life is not the privilege of a select few. All are called by God to a state of sanctity and all are obliged to try to attain it. Teach them, too, that the acquisition of virtue, although it cannot be done without much labor (such labor has its own compensations, the spiritual consolations and joys which always accompany it) it is possible for everyone with the aid of God's grace, which is never denied us.

 

Did the founders of the United States of America understand this? Of course not. That they could not be expected to understand this as a result of 260 years of Protestantism and nearly two centuries of naturalistic rationalism does not negate the harm of the falsehoods in which they believed and which they sought to promote with every fibre of their being. Many of the founders believed that Catholicism was an impediment to the just social order. They hated the Faith. (See the quotes from John Adams and Thomas Jefferson and James Madison contained in Cut From the Same Cloth) This should matter to those who are looking for every excuse possible not to examine and to accept the simple truth that it is impossible for men to know true social order absent a frank recognition of the Social Reign of Christ the King as it must be exercised by His true Church. Pope Saint Pius X condemned--condemned--the inter-denominational approach of The Sillon, an approach which appeals to many apologists for the American founding and to the conciliarists, including Joseph Ratzinger/Benedict XVI:

Here we have, founded by Catholics, an inter-denominational association that is to work for the reform of civilization, an undertaking which is above all religious in character; for there is no true civilization without a moral civilization, and no true moral civilization without the true religion: it is a proven truth, a historical fact. [Thomas A. Droleskey note: Does it get any clearer? No true moral civilization without the true religion? Please, stop apologizing for men who hated the Catholic Faith and spoke publicly as Masons.] The new Sillonists cannot pretend that they are merely working on “the ground of practical realities” where differences of belief do not matter. Their leader is so conscious of the influence which the convictions of the mind have upon the result of the action, that he invites them, whatever religion they may belong to, “to provide on the ground of practical realities, the proof of the excellence of their personal convictions.” And with good reason: indeed, all practical results reflect the nature of one’s religious convictions, just as the limbs of a man down to his finger-tips, owe their very shape to the principle of life that dwells in his body.

This being said, what must be thought of the promiscuity in which young Catholics will be caught up with heterodox and unbelieving folk in a work of this nature? Is it not a thousand-fold more dangerous for them than a neutral association? What are we to think of this appeal to all the heterodox, and to all the unbelievers, to prove the excellence of their convictions in the social sphere in a sort of apologetic contest? Has not this contest lasted for nineteen centuries in conditions less dangerous for the faith of Catholics? And was it not all to the credit of the Catholic Church? What are we to think of this respect for all errors, and of this strange invitation made by a Catholic to all the dissidents to strengthen their convictions through study so that they may have more and more abundant sources of fresh forces? What are we to think of an association in which all religions and even Free-Thought may express themselves openly and in complete freedom? For the Sillonists who, in public lectures and elsewhere, proudly proclaim their personal faith, certainly do not intend to silence others nor do they intend to prevent a Protestant from asserting his Protestantism, and the skeptic from affirming his skepticism. Finally, what are we to think of a Catholic who, on entering his study group, leaves his Catholicism outside the door so as not to alarm his comrades who, “dreaming of disinterested social action, are not inclined to make it serve the triumph of interests, coteries and even convictions whatever they may be”? Such is the profession of faith of the New Democratic Committee for Social Action which has taken over the main objective of the previous organization and which, they say, “breaking the double meaning which surround the Greater Sillon both in reactionary and anti-clerical circles”, is now open to all men “who respect moral and religious forces and who are convinced that no genuine social emancipation is possible without the leaven of generous idealism.”

Alas! yes, the double meaning has been broken: the social action of the Sillon is no longer Catholic. The Sillonist, as such, does not work for a coterie, and “the Church”, he says, “cannot in any sense benefit from the sympathies that his action may stimulate.” A strange situation, indeed! They fear lest the Church should profit for a selfish and interested end by the social action of the Sillon, as if everything that benefited the Church did not benefit the whole human race! A curious reversal of notions! The Church might benefit from social action! As if the greatest economists had not recognized and proved that it is social action alone which, if serious and fruitful, must benefit the Church! But stranger still, alarming and saddening at the same time, are the audacity and frivolity of men who call themselves Catholics and dream of re-shaping society under such conditions, and of establishing on earth, over and beyond the pale of the Catholic Church, "the reign of love and justice" with workers coming from everywhere, of all religions and of no religion, with or without beliefs, so long as they forego what might divide them - their religious and philosophical convictions, and so long as they share what unites them - a "generous idealism and moral forces drawn from whence they can" When we consider the forces, knowledge, and supernatural virtues which are necessary to establish the Christian City, and the sufferings of millions of martyrs, and the light given by the Fathers and Doctors of the Church, and the self-sacrifice of all the heroes of charity, and a powerful hierarchy ordained in heaven, and the streams of Divine Grace - the whole having been built up, bound together, and impregnated by the life and spirit of Jesus Christ, the Wisdom of God, the Word made man - when we think, I say, of all this, it is frightening to behold new apostles eagerly attempting to do better by a common interchange of vague idealism and civic virtues. What are they going to produce? What is to come of this collaboration? A mere verbal and chimerical construction in which we shall see, glowing in a jumble, and in seductive confusion, the words Liberty, Justice, Fraternity, Love, Equality, and human exultation, all resting upon an ill-understood human dignity. It will be a tumultuous agitation, sterile for the end proposed, but which will benefit the less Utopian exploiters of the people. Yes, we can truly say that the Sillon, its eyes fixed on a chimera, brings Socialism in its train.

We fear that worse is to come: the end result of this developing promiscuousness, the beneficiary of this cosmopolitan social action, can only be a Democracy which will be neither Catholic, nor Protestant, nor Jewish. It will be a religion (for Sillonism, so the leaders have said, is a religion) more universal than the Catholic Church, uniting all men become brothers and comrades at last in the "Kingdom of God". - "We do not work for the Church, we work for mankind."

And now, overwhelmed with the deepest sadness, We ask Ourselves, Venerable Brethren, what has become of the Catholicism of the Sillon? Alas! this organization which formerly afforded such promising expectations, this limpid and impetuous stream, has been harnessed in its course by the modern enemies of the Church, and is now no more than a miserable affluent of the great movement of apostasy being organized in every country for the establishment of a One-World Church which shall have neither dogmas, nor hierarchy, neither discipline for the mind, nor curb for the passions, and which, under the pretext of freedom and human dignity, would bring back to the world (if such a Church could overcome) the reign of legalized cunning and force, and the oppression of the weak, and of all those who toil and suffer.

 

A system of civil governance that does not recognize the right of the Catholic Church to intervene, albeit in rare cases and only after the discharge of her Indirect Power of teaching and preaching and exhortation, when the good of souls demands her motherly intervention is one that will have no true check upon the abuse of the exercise of civil power, thereby resulting in the triumph of evil under cover of law and promoted in every aspect of popular culture. Political expediency and moral relativism will be the guiding principles of public life, making such a system indistinguishable from one that is overtly under the control of out-and-out Communists, as this report from the July 4, 2008, edition of The New York Times reveals:

WASHINGTON — The military trainers who came to Guantánamo Bay in December 2002 based an entire interrogation class on a chart showing the effects of “coercive management techniques” for possible use on prisoners, including “sleep deprivation,” “prolonged constraint,” and “exposure.”

What the trainers did not say, and may not have known, was that their chart had been copied verbatim from a 1957 Air Force study of Chinese Communist techniques used during the Korean War to obtain confessions, many of them false, from American prisoners.

The recycled chart is the latest and most vivid evidence of the way Communist interrogation methods that the United States long described as torture became the basis for interrogations both by the military at the base at Guantánamo Bay, Cuba, and by the Central Intelligence Agency.

Some methods were used against a small number of prisoners at Guantánamo before 2005, when Congress banned the use of coercion by the military. The C.I.A. is still authorized by President Bush to use a number of secret “alternative” interrogation methods.

Several Guantánamo documents, including the chart outlining coercive methods, were made public at a Senate Armed Services Committee hearing June 17 that examined how such tactics came to be employed.

But committee investigators were not aware of the chart’s source in the half-century-old journal article, a connection pointed out to The New York Times by an independent expert on interrogation who spoke on condition of anonymity.

The 1957 article from which the chart was copied was entitled “Communist Attempts to Elicit False Confessions From Air Force Prisoners of War” and written by Albert D. Biderman, a sociologist then working for the Air Force, who died in 2003. Mr. Biderman had interviewed American prisoners returning from North Korea, some of whom had been filmed by their Chinese interrogators confessing to germ warfare and other atrocities.

Those orchestrated confessions led to allegations that the American prisoners had been “brainwashed,” and provoked the military to revamp its training to give some military personnel a taste of the enemies’ harsh methods to inoculate them against quick capitulation if captured.

In 2002, the training program, known as SERE, for Survival, Evasion, Resistance, Escape, became a source of interrogation methods both for the C.I.A. and the military. In what critics describe as a remarkable case of historical amnesia, officials who drew on the SERE program appear to have been unaware that it had been created as a result of concern about false confessions by American prisoners.

Senator Carl Levin, Democrat of Michigan and chairman of the Senate Armed Services Committee, said after reviewing the 1957 article that “every American would be shocked” by the origin of the training document.

“What makes this document doubly stunning is that these were techniques to get false confessions,” Mr. Levin said. “People say we need intelligence, and we do. But we don’t need false intelligence.”

A Defense Department spokesman, Lt. Col Patrick Ryder, said he could not comment on the Guantánamo training chart. “I can’t speculate on previous decisions that may have been made prior to current D.O.D. policy on interrogations,” Colonel Ryder said. “I can tell you that current D.O.D. policy is clear — we treat all detainees humanely.”

Mr. Biderman’s 1957 article described “one form of torture” used by the Chinese as forcing American prisoners to stand “for exceedingly long periods,” sometimes in conditions of “extreme cold.” Such passive methods, he wrote, were more common than outright physical violence. Prolonged standing and exposure to cold have both been used by American military and C.I.A. interrogators against terrorist suspects.

The chart also listed other techniques used by the Chinese, including “Semi-Starvation,” “Exploitation of Wounds,” and “Filthy, Infested Surroundings,” and with their effects: “Makes Victim Dependent on Interrogator,” “Weakens Mental and Physical Ability to Resist,” and “Reduces Prisoner to ‘Animal Level’ Concerns.”

The only change made in the chart presented at Guantánamo was to drop its original title: “Communist Coercive Methods for Eliciting Individual

Compliance.”

The documents released last month include an e-mail message from two SERE trainers reporting on a trip to Guantánamo from Dec. 29, 2002, to Jan. 4, 2003. Their purpose, the message said, was to present to interrogators “the theory and application of the physical pressures utilized during our training.”

The sessions included “an in-depth class on Biderman’s Principles,” the message said, referring to the chart from Mr. Biderman’s 1957 article. Versions of the same chart, often identified as “Biderman’s Chart of Coercion,” have circulated on anti-cult sites on the Web, where the methods are used to describe how cults control their members.

Dr. Robert Jay Lifton, a psychiatrist who also studied the returning prisoners of war and wrote an accompanying article in the same 1957 issue of The Bulletin of the New York Academy of Medicine, said in an interview that he was disturbed to learn that the Chinese methods had been recycled and taught at Guantánamo.

“It saddens me,” said Dr. Lifton, who wrote a 1961 book on what the Chinese called “thought reform” and became known in popular American parlance as brainwashing. He called the use of the Chinese techniques by American interrogators at Guantánamo a “180-degree turn.”

The harshest known interrogation at Guantánamo was that of Mohammed al-Qahtani, a member of Al Qaeda suspected of being the intended 20th hijacker in the Sept. 11 attacks. Mr. Qahtani’s interrogation involved sleep deprivation, stress positions, exposure to cold and other methods also used by the Chinese.

Terror charges against Mr. Qahtani were dropped unexpectedly in May. Officials said the charges could be reinstated later and declined to say whether the decision was influenced by concern about Mr. Qahtani’s treatment.

Mr. Bush has defended the use the interrogation methods, saying they helped provide critical intelligence and prevented new terrorist attacks. But the issue continues to complicate the long-delayed prosecutions now proceeding at Guantánamo.

Abd al-Rahim al-Nashiri, a Qaeda member accused of playing a major role in the bombing of the American destroyer Cole in Yemen in 2000, was charged with murder and other crimes on Monday. In previous hearings, Mr. Nashiri, who was subjected to waterboarding, has said he confessed to participating in the bombing falsely only because he was tortured. Red China Inspired Interrogations at Guantánamo

 

We are no better than the Chicoms, whose military may indeed have some plans for visiting us in the event that the government of the United States of America permits the State of Israel to wage a proxy war against the Islamic Republic of Iran, something that appears possible within the next few months. A nation that admits of no higher above itself than the text of the words of its founding documents is as defenseless against unrepentant acts of thuggery committed by the naturalist "left" and the naturalist "right" as Sacred Scripture is in the hands of Protestants. Statism of one sort or another must result if a nation does not recognize and submit to the Social Reign of Christ the King, which is why conciliarism's "reconciliation" to the false principles of modernity is all the more criminal. Those who abused civil power in the Middle Ages were disciplined by the Church and/or knew that there was the possibility of eternal punishment if they died before repenting in the Sacred Tribunal of Penance of their crimes. There is no such knowledge today as most Protestants believe their salvation to be "assured" and naturalists care only about the here and now.

Land of the free? Not really. Not really at all. No person is truly free unless his immortal soul is liberated from enslavement to the devil by means of Original Sin or Mortal Sin. No nation is truly free unless it recognizes the Social Reign of Christ the King as it must be exercised by the Catholic Church that Our Blessed Lord and Saviour Jesus Christ founded upon the Rock of Peter, the Pope, and unless it gives public honor to Mary our Immaculate Queen by means of pilgrimages and Rosary processions held in her honor.

Behold the one and only standard of true human liberty (and it's not the American flag or the "liberty bell" or the "goddess of liberty" in lower New York Harbor):

 

Praying to Our Lady that her Fatima Message will be fulfilled and there will be a cessation to the spread of the errors of Russia, which are the errors of Modernity and Modernism (dating back to the rise of Orthodoxy itself and mutating over time in so many ways, including the Marxist-Leninist manifestation), may we pray as many Rosaries each day as our states-in-life permit. Our Lady's Most Holy Rosary vanquished heresies in the past. It will, if prayed with fervor and recollection, vanquish the heresies of Modernity and Modernism as we seek to fulfill Our Lady's Fatima Message in our daily lives so that we can plant a few seeds for that glorious day when all men everywhere will exclaim:

Viva Cristo Rey!

Vivat Christus Rex! Viva Cristo Rey!

Isn't it time to pray a Rosary now?

Our Lady of the Rosary, pray for us.

 

Saint Joseph, pray for us.

Saints Peter and Paul, pray for us.

Saint John the Baptist, pray for us.

Saint John the Evangelist, 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 Anthony Zaccaria, pray for us.

See also: A Litany of Saints