Edited Under Fr. Leonard Feeney M.I.C.M. — Saint Benedict CenterAugust, 1954
POINTERSIn recent years, the Jesuit residence on Mount Street in London has provided comfortable shelter for a variously notable group of English priests. Among the present occupants is one Father James Brodrick, S. J., who has somewhat made his mark in the English-reading world as a biographer of canonized Jesuit saints.Father Brodrick’s latest work in this field has been a life of St. Francis Xavier. Under Father Brodrick’s auspices, we learn that Saint Francis was “a man of few nuances, intransigent, authoritative, in a way even merciless, very Iberian ... We also learn, in a treacherous string of adjectives, that the saint was “devout, selfless, chivalrous, and ruthless.”
As we read further, it becomes painfully clear that Father Brodrick has no use for Saint Francis Xavier on any score. He deplores the saint’s noble birth, his manner of teaching, his parish methods, his “ignorance” of Buddhism, his haste in baptizing, his clothes, his friends, his “abominable” literary style, his appraisal of men, his enthusiasm for the Inquisition.
Most especially deplorable to Father Brodrick is Saint Francis Xavier’s orthodox belief that all pagans who are not brought into the Church are certainly going to Hell.
Father Brodrick’s treatment of the greatest apostle since the time of Saint Paul is an alarming commentary on the state of the Faith in Mount Street. It is likewise a partial explanation of why, in the year of Our Lord 1954, England has half the percentage of Catholics that the Belgian Congo does.
AMERICAN GENTILES AND THE JEWSThere are, at present, more Jews in the United States than in any other nation in the world. According to official Jewish statistics, there are five million of them, and however minimized this figure may be, it is still more than twice the number of Jews acknowledged to be now in Russia, four times the number in Israel, and ten times the number in pre-Hitler Germany.
Yet even without such statistics, there is ample indication that the United States has become the new Jewish homeland. The presence of five million Jews in a country is not a fact that might pass unnoticed, as the presence of, say, five million Swedes might. For the Jews are a people who inspire definite, apparent reactions in all who come in contact with them.
One might suppose that the reaction of Protestants to the Jewish invasion of America would be a feeling of kindly approval, inasmuch as it was Protestantism, in the form of Freemasonry, that originally granted the Jews unrestricted freedom to move through and corrupt Christian society. It was done partly as a slap at the Pope, who throughout history had striven to keep the Jews and their influence in check, and partly because, though the Protestants neither possessed nor understood the courage of Catholics, they were rather intrigued by the inbred audacity of the Jews. Those inclinations and interests, which they themselves always felt obliged to palliate, the Jews catered to in open, raw display; and the Protestants took a certain sniggering delight in seeing just how far the Jews would dare to go.
Despite these considerations, however, Jew-hating-and-baiting — to which the Jews have attached the nervous label “anti-semitism” — has always been a familiar part of Protestant American life. And today, with the dawning realization of just how Judaized this country has become, it is on its way to reaching a new peak. Its manifestations, though varied in intensity, bear a common stamp: whether it be the suburban anti-semitism of those who publicly parrot the Jewish slogans of Brotherhood and non-discrimination, but keep their country clubs invariably restricted and their friends invariably Gentile, or, the “Anglo-Saxon” anti-semites who hold that the Jews could never have been the chosen people because they themselves are.
Against this Protestant attitude, the Catholic position on the Jews stands out sharply. For the Church’s opposition to the Jews — and opposition it has most emphatically always been — is based on one decisive fact: the Jews’ opposition to Jesus.
To a Catholic, guided by his Faith, the presence of five million Jews in America has not primarily a sociological, or a political, or a financial significance, but a theological one. It means there are in America five million determinedly unbaptized individuals — five million people, each one of whom is not only not a son of God, but is forbidden by his creed to become one.
Nor are the Jews significant merely as individuals. They have made themselves equally significant as a group. They have insisted that membership in the Jewish nation is each Jew’s most important function, and that loyalty to that nation and its interests is his single, transcendent responsibility. And the thing that has so welded the Jews together is their rejection of Jesus, whom they crucified when He came to redeem them, and whom they have opposed ever since. That is their heritage, their mark; and it is a mark the Protestants are unable to discern.
This, then, is the crux of the matter. Protestants oppose the Jews not because of what the Jews do to Jesus, but simply because of what the Jews do to Protestants. They see the Jewish menace, but only restrictedly and in terms of themselves. They see it only in the Jews’ demonstrated ability to take the Protestants’ government and businesses and colleges and seaside resorts away from them. What the Protestants do not and, as long as they remain Protestants, cannot comprehend, is this: because the Jews, as a people, killed God, shouting, “His Blood be upon us and upon our children,” and because they have, as a people, never repudiated or asked forgiveness for this crime, the Jews are, as a people, cursed. And all they do, is under the onus of this curse.
It is the Jews’ enmity to Jesus, their lust to destroy His Kingdom and supplant it with their own, that is the deep, almost instinctive motive behind their calculated control of all media by which the thought and morals of the nation may be molded. Radio, television, movies, fashions, the press — all have become part of a well-knit, unpublicized Jewish design.
But the question still must be asked, how has it been possible for a few million Jews to take over a nation of more than a hundred million Christians? To which the only possible answer is, of course, that the Christians have let them. With Protestants, absence of Faith has left them incapable of seeing the true danger of the Jews. And with Catholics, fear and lack of instruction have rendered them helpless to protect themselves from the Jews, as the Church has traditionally urged they should.
It is unthinkable that a nation with strong and vital Faith could ever succumb to Jewish control. This, therefore, is something for Protestants to ponder and Catholics to take resolution in: ten Catholics who truly have the Faith can overcome ten thousand Jews.
BY FATHER FEENEYNo Catholic should believe in the evolution of the human body.
There is no accepted theory of the evolution of the human body from any lower form of life which will allow that only one man evolved, and that the whole human race originated from the body of that one man. Hence, evolution, basically and completely, denies defined Catholic Faith.
There is not a single evolutionist who will allow that the body of the first woman was formed from the body of the first man. But it is of the Faith, from clear Scripture, that this is so. Were the evolution of the human body to be effected from the body of an ape, it would be required of a human soul that it fulfill the double function of “de-aping” the animal and establishing the man. No Catholic thinker of any sanity could possibly explain a substantial form in such a performance.
The theory that the human body might have evolved from the body of an ape vitiates and destroys all true notion of Original Sin. There is no allowance in it for the preternatural gifts of immortality, impassibility, and integrity with which the first man was endowed.
A belief of any kind in the evolution of the human body from a lower animal makes one completely skeptical of the narrative of the first chapter of Genesis. It immediately drives one to speculate on the age of the world in terms of millions and even billions of years.
The theory of evolution gives Our Blessed Lord and Our Blessed Lady, both, a simian ancestry.
Any Catholic who believes in the evolution of the human body does not have the Catholic Faith. His heresy will some day be anathematized by a courageous pope.
MASONIC INROADS IN ITALYOn the fourteenth of last month, the French Revolution received its annual Bastile Day commemoration. Fittingly, last month’s 165th observance of the Bastile attack was not restricted to any one nation. For the French Revolution, as a spirit extending to our own day, has become world property — a symbol of the purpose and achievement of international Freemasonry.
Coming as it did at the close of the 1700s, the French Revolution was a timely protocol for all that Freemasonry set out to accomplish in the century that followed. By means of their willing military instrument, Napoleon, the leaders of Masonry found they were able, as the 1800s began, to plant a potent Masonic germ in every quarter of Europe. And it was not long after the withdrawal of Napoleon’s troops that the Masons beheld, abundantly, the fruit of their enterprise.
Simultaneously, there began in each Catholic country on the continent the unrest and revolutions which have so distinguished the nineteenth century as a victorious one for “the enemies of the altar and the throne.” At one signal, the lodges, the sectaries, the secret societies (they are variously named) began their now familiar program of “enlightenment and progress”: desecrating the Blessed Sacrament, pillaging monasteries, burning down convents, over-throwing monarchy, secularizing the schools, legalizing divorce and prostitution, legislating in their rabble parliaments against every tradition and observance made sacred by centuries of Christian rulers.
As the nineteenth century revolutions got under way, it was the will of World Masonry’s high command (at that time the Weishaupt clique in Germany) that an especially thorough job be done in Italy. The pope, his ancient lands, and, indeed, his very person, were the first objectives of Masonry’s Italian campaign. In the “Permanent Instruction” of the Alta Vendita, the control-group of Italian Masonry, this is made indisputably clear. Said the Masons, “Our final end is that of Voltaire and of the French Revolution, the destruction forever of Catholicism and even of the Christian idea, which, if left standing on the ruins of Rome, would be the resuscitation of Christianity later on.”
How did the Masons propose to effect their plan? The Alta Vendita’s “Instruction” continues, in part, “It is to the youth we must go.” And the youth were most successfully gone to, notably by a Jewish Mason named Mazzini who, with the intensity native to his kind, organized a junior branch of Masonry called, “Young Italy.”
It was with the co-operation of Italian youth that Freemasonry, before the end of the 1800s, felt it could boast: “The papacy has been mortally wounded. We are about to witness the death of Peter.” All of the extensive temporal power of the Holy Father had vanished with the permanent seizure of the Papal States. And his spiritual power was counted for little, in an Italy so patently losing its Faith.
Yet, in one thing, Masonry and Mazzini miscalculated. They failed to make sufficient allowance for that most consistent and unique of all local virtues, that power which is so nearly identical with the Church’s Divine guarantee of abiding holiness, namely: the unfailing ability of Italy to beget a saint.
Within the past few months, our present Holy Father has reminded the world how decidedly, through a saint, Italy had her triumph over Mazzini. Pope Pius XII has lately raised to the altars of the Church a boy named Dominic Savio, the fifteen-year-old disciple of Saint John Bosco who died in dedicated innocence at the very height of “Young Italy’s” intrigues.
Saint Dominic Savio is Catholic Italy’s answer to Freemasonry — an answer as guileless as a Hail Mary or a sprinkling of Holy Water, and an answer quite as effective.
Edited Under Fr. Leonard Feeney M.I.C.M. — Saint Benedict CenterSeptember, 1958
HOW THE JEWS INVADED THE HOLY LAND
Four Men Who Built The Zionist StateIt is a peculiarity of history that the farther back we stand to get a look at it, the better we see it. And thus, with the smoke lifted and the rubble swept aside, those two increasingly distant calamities, World Wars I and II, are every day making a clearer picture.
It may be argued that the abiding effects of a war are not always the precise effects intended by the war’s planners. But when two international conflicts, fought within twenty-five years of each other, have both resulted in the establishment and extension of the same two world powers (to the detriment of all others), then there is more than mere chance to be reckoned with.
Those two powers, the chief two in the world today, are Communism and Zionism. The First World War gave them both a solid footing: the tracts of land they needed if they were to continue. The Communists announced a claim to all of Russia; the Zionists were granted one to Palestine. And World War II more than made good these claims. It gave the Communists the largest empire the world has ever known — stretching from Berlin to the China Sea. More unlikely, it gave the Zionists a sovereign Jewish state in the Holy Land.
That the fortunes of Zionism and Communism have been complementary, that world events of the past several decades have been to their common advantage, is obvious. That both movements are avowedly anti-Christian, and that both are in origin and direction Jewish, is a matter of record. But although the Jewish power of Communism has been quantitatively a greater oppressor of the Church — having killed more priests and desecrated more altars — the Jewish power of Zionism has hit the Church at the very core by seizing and profaning the one land which above all others is the Holy Land.
As an organized program of racism and revenge, fulfilling centuries of thwarted Jewish dreams, Zionism is larger than any one of the men who have been its leaders. Out of the last hundred years, however, there are four of these men who stand as symbols of Zionist progress. Considered in sequence, these leaders of Zionism will tell all of the story that must so urgently be known.
Moses HessIn the year 1862, a German Jew named Moses Hess published at Paris a book called Rome and Jerusalem. If modern Zionism must be assigned a specific starting point, this was it. Hess’s message was straightforward. “Papal Rome,” he writes, “symbolizes to the Jews an inexhaustible well of poison.” But the Jews should not be discouraged, Hess continues. A “regeneration” of the world has been going on since the “great” French Revolution. Rome is already on the way down, he declares, and the job of the Jew is to establish Jerusalem in place of it. Christianity will be “finally replaced among the regenerated nations by a new historical cult. To this coming cult, Judaism alone holds the key.”
Hess nailed the whole argument in with the resounding blasphemy: “Every Jew has within him the potentiality of a Messiah and every Jewess that of a Mater Dolorosa ... The Messianic Era is the present age.”
There was no Jew in Europe that was not interested. But, for many, Hess’s call to arms was too dangerous. There would be Christian resentment, they said. There would be a reaction, and all those new liberties so lately acquired by the Jews, as a result of the Masonic revolutions, would be revoked. To these “assimilated” Jews of Western Europe, Hess was a stab of bad conscience. He was telling them that, despite their white gloves and tall hats and changed names, they were still, and irrevocably, Jewish.
On the other hand, to the Jews of Eastern Europe, still confined in the Polish and Russian ghettos, Moses Hess was a prophet. His book begot a dozen secret societies dedicated to a revived Jewish nationalism. And it set the stage for a more versatile Jewish leader.
Theodore HerzlIf Moses Hess was the violent revolutionist that Zionism needed to start it off, Theodore Herzl was the capable calculator who brought order to the Zionist frenzy, won for Zionism the support of Western Jews, and gave permanent direction to the Jewish resurgence by advocating the immediate establishment of a self-governing Jewish state.
With diabolical doggedness, Herzl peddled his plan for a Jewish homeland on every important doorstep in Europe. The Kaiser listened to him. And so did the King of Italy and the Sultan of Turkey. England offered him a piece of her own property in Uganda. But the Zionists were determined against second-class handouts. They wanted Palestine or nothing for their nation, and Jerusalem for their capital.
Herzl dared approach even the Pope, Saint Pius X, to ask support for a Jewish settlement in Palestine. To so fantastic a proposal, the Holy Father (says Herzl’s Diaries): “answered in a stern and categorical manner: ‘We are unable to favor this movement. We cannot prevent the Jews from going to Jerusalem — but we could never sanction it. The ground of Jerusalem, if it were not always sacred, has been sanctified by the life of Jesus Christ. As the head of the Church, I cannot answer you otherwise. The Jews have not recognized Our Lord; therefore, we cannot recognize the Jewish people.’ ”
The Pope did not discount the possibility of some measure of success for Zionism. Himself the virtual prisoner of Italy’s Masonic administrators, Saint Pius X held no illusory view of “Catholic Europe.” The men who were then running Europe’s governments were the offspring of those same Freemasons who had gloried in tearing down the ghetto walls while they sacked the churches. For Freemasonry had set the Jews up; and now that the Masons were in unchallenged power, the Jews could expect great things. But could they really expect Palestine? Besides being the Holy Land of the Christians, the territory of Palestine was the guarded property of the Turkish Empire, the centuries-old home of an established people. It seemed unlikely to the Pope that great numbers of Jews could ever settle there — and unthinkable that circumstances would ever permit the Jews to set up their own government in the place.
The Zionists, on their part, were confident that when desired circumstances do not present themselves on their own, they can be made to order. In a speech before the Sixth Zionist Congress in 1903, Herzl’s colleague, Max Nordau, said (and we repeat that the year was 1903): “Let me tell you the following words as if I were showing you the rungs of a ladder leading upward and upward: Herzl, the Zionist Congress, the English Uganda proposition, the future World War, the peace conference where, with the help of England, a free and Jewish Palestine will be created.”
Chaim WeizmannWhen the World War that Nordau had foretold eventually came, in 1914, Herzl was ten years dead. But a new Zionist leader was on hand to oversee the expected Jewish triumph. This was Chaim Weizmann, an itinerant chemist who had moved from his native Russia to Manchester, England, sometime before the outbreak of the War. It was Weizmann’s task to acquaint the British government with Jewish designs on the Holy Land. In exchange for an official smile on these Zionist ambitions, Weizmann could promise that his race — its financiers, presidential advisors, newspaper publishers and all — would join whole-heartedly in helping Britain win the war. Consequently, on Nov. 2, 1917, the British Foreign Secretary, Lord Balfour, addressed a letter to Lord Rothschild, English representative of the powerful Jewish banking house.
“His Majesty’s Government,” wrote Balfour, “view with favor the establishment in Palestine of a national home for the Jewish people ... ” Though the letter further specified that “nothing shall be done which may prejudice the civil and religious rights of existing non-Jewish communities in Palestine,” the Jews assumed this clause was meaningless. The Balfour Declaration, as this letter came to be called, gave the Jews a foot in the Holy Land, and they set out with determination to wriggle the rest of their bulk through the door.
To direct this operation, Chaim Weizmann went to Palestine in 1918, as head of the Zionist Commission. Under Weizmann’s supervision, armies of Jewish immigrants pushed into Palestine (made a British Mandate in 1922) till eventually they had swollen their numbers to one-half the total inhabitants. (Their land-purchases were less prodigal; by 1948 they owned only six per cent of the available property.)
Through all this, the Church remained adamantly anti-Zionist. In a 1921 allocution, Pope Benedict XV expressed his fear that “the Jews should come to take in Palestine a preponderant and privileged position.” Most Catholic observers, however, thought such a possibility remote. Father Bede Jarrett, noted English Dominican, gave the majority opinion when he wrote, also in 1921: “The Jew has always specialized in money. Industrial labor has no interest for him, and agricultural labor even less. Therefore, he will never go back to Palestine, where the wealth is almost entirely in agriculture. Indeed, why should he worry over Palestine when he has the whole world at his feet?”
What Father Jarrett did not realize was that “the Jew” intended to demonstrate just how abjectly at his feet the world was — and precisely by taking over Palestine.
World War I, as Nordau revealed, had been the scheduled means for setting up a Jewish state. But it did not quite do the trick. A second World War was needed to bring the Jews’ otherwise unthinkable scheme to perfection. At the conclusion of World War II, Chaim Weizmann came to America to claim the spoils. Spurred on by him and fellow-Zionists, the United Nations obediently decreed that at the expiration of the British Mandate, the Holy Land should be partitioned into two areas; the smaller to be governed by Arabs, the larger by Jews.
The British were to withdraw on May 15, 1948. At midnight of May 14, Zionist leaders announced the formation of a Jewish State. Ten minutes after their announcement, President Harry Truman, defying all protocol, accorded this infant monstrosity official United States recognition. Later, Mr. Truman was to write in his published memoirs: “I do not think I ever had as much pressure and propaganda aimed at the White House as I had in this instance. The persistence of a few of the extreme Zionist leaders — actuated by political motives and engaging in political threats — disturbed me and annoyed me.”
Even if it were not known otherwise, events of the last decade would bear stern witness that the Masonic Mr. Truman overcame his annoyance.
David Ben-GurionThough Chaim Weizmann was duly named President of the Jewish State, and held that office until his death in 1952, it was a position of honor only. The Jews were grateful for all Weizmann had done, but they were confident they had come to a new season: the full flowering of that “Messianic Era” that Moses Hess had proclaimed. And they had a new leader: their Prime Minister, David Ben-Gurion.
As effective head of the Jewish State, Ben-Gurion represents the fulfillment of Hess, Herzl, and Weizmann; the achievement of Zionist victory. He is the symbol of Jewry on its own — the crucifiers of Christ free at last of Christian standards and surveillance. How alien the Jews are to those standards, their ten years of sovereignty have enabled them to show.
The acts of Jewish terrorism that had marked the final months of the British Mandate (when Jews were blowing up British buildings in Palestine, hanging British soldiers, mailing time-bombs to members of the British cabinet) seemed like mere schoolboy pranks when the Jews went to work on the Arabs. One million Arab residents of Palestine were forced to flee their ancestral homes — the orchards, pastures, and farms their people had worked for centuries. And as Archbishop George Hakim of Galilee insisted: “They were terrorized out.” The persuasive device employed by the Jews was simple: they massacred one whole Arab village; then they sent a sound-truck through all the neighboring villages, promising each one the same fate unless the people evacuated their homes immediately.
All this was apart from the military aggression, when Jewish soldiers, with arms supplied by Communist Czechoslovakia, invaded the Arab-assigned regions of Palestine and increased their national holdings by forty per cent. Feats like this thrilled the Jews who were watching from afar, swelled the fantastic sums being poured into Palestine by World Jewry, and provoked statements like this one by New York’s Jewish Congressman, Emmanuel Celler: “Maybe the Israelis may have to give the Arabs another lesson and cut through their forces again like a hot knife through butter. Only this time the pleas of the United Nations will not deter them. They will shoot their way clear into Beirut, Amman, and Alexandria.”
When Prime Minister Ben-Gurion’s plans for the further expansion of the Jewish state are realized (when international circumstances have been ordered to that end), there will be a fresh field open to the Jews. And it will be open not only for additional confiscation of Arab property, but for further desecration of Christian shrines and churches in those parts of the Holy Land that the Jews do not yet control. Bethlehem, for example, can expect a repetition of the profanity and sacrilege that the Jews have already perpetrated in Mount Carmel, Ain-Karim, Haifa, Capharnaum, Tiberias, Beit-Jala, Katamon, in all of Galilee, and in Jerusalem, the Holy City itself. These previous desecrations, so well calculated by Mr. Ben-Gurion, prompted the well-known but little-heeded warning of the late Apostolic Delegate, Archbishop Hughes, who stated that there is in operation a “deliberate Jewish effort to decimate the Arabs and to destroy Christianity in Palestine.”
The consequences of this “deliberate Jewish effort” will spread in our time far beyond the borders of Palestine. For the once-Christian West has betrayed Our Lord’s Holy Land into the hands of His crucifiers, and already the price of the betrayal is being paid, in kind. It has cost England her empire. And it has put that other chief Zionist supporter, the United States of America, face to face with a Third World War — one that looms like a terror out of the Apocalypse, and that will provide the most fantastic chapter yet in the unfinished story of Zionism.