The Catholic Counter-Reformation in the 21st Century
HE IS RISEN !
N° 116 – May 2012
Director : Brother Bruno Bonnet‑Eymard
« From the King of Heaven »
The glorious mysteries of our Rosary can be summed up in the kingship our Our Lord Jesus Christ risen from the dead, ascended into Heaven where He is seated at the right hand of God His Father, to shepherd the nations with « a sceptre of iron », Psalm 2 tells us. We must reread and meditate on the fifty points of our politics, that Brother Pierre has revised in accordance with the will and the teaching of our blessed Father. It is the only way for us to celebrate befittingly the sixth centenary of St. Joan of Arc, since « the Phalangist’s one thought is to recognise the sovereign and all loving empire of Jesus and Mary over himself and his own, and to please Him in every service rendered » (Point 51).
This is precisely Joan’s message.
For this, the Phalangist « wishes to live in charity, justice and peace with his neighbour, without any ideology, envy or cupidity leading him into opposition or conflict with the ideal of the evangelical beatitudes. » : « Blessed are the meek, for they will inherit the land» (Mt 5:4), i.e. Heaven, the only goal of our works, as established in our first fifty points.
« MY KINGDOM IS NOT OF THIS WORLD. »
These words of the Lord to Pilate « leave political science to students thereof and the art of politics to those who govern. The madness of everyone meddling in politics and claiming a competence and responsibility therein is something modern, abnormal and detrimental. The disciple of Jesus, in politics as in religion, submits to the authorities, in accordance with the maxim: “Render unto Caesar the things that are Caesar’s and unto God the things that are God’s.” »
Yet, this does not mean that the Phalangist is indifferent to « the ills that a badly governed society draws down upon itself ». It is even this “anguish for the country” that led our Father to deal with politics, « inspired as he was with love for his neighbours who are overwhelmed by these ills and threatened with ruin. » (ibid.).
Fr. de Nantes’ politics is drawn from Holy Scripture and from the experience of a Christian civilisation, « inherited from the Gospel, preserved from century to century and enriched by the many contributions and traditions of different peoples, but perhaps raised to its highest degree of perfection by “beloved France”. » (Point 52)
He never ceased analysing the events of the second half of the twentieth century in this light, beginning with the revolution of 1944, and explaining the difficulties of the errors that it caused. The 150 Points of the Phalange set forth the effective refutations and the true solutions that the Christian people need in order to recover Christendom, in the brotherly concord that Our Lady promised at Fatima: « In the end My Immaculate Heart will triumph. The Holy Father will consecrate Russia to Me, and she will be converted and a certain period of peace will be given to the world. »
« The Phalangist regards universal human brotherhood as a possibility, a right, a hope, and consequently a duty.
« 1. Universal brotherhood is based on the unity of the human race, a unity that testifies to the common origin of all men in accordance with the certain data of philosophy and the most probable scientific hypotheses, a unity that is anterior to all inequality of race or civilisation as well as to all diversity of language and custom. The human race forms one family which stems – in accordance with divine Revelation, philosophical reason, and the greatest anthropological probability – from one single couple. That is why God, who is strictly speaking their Creator, can analogically or metaphorically be called the Father of all men. By His providential will He gives men’s natural fraternity a sacred character, a moral value of truth and of ideal goodness and beauty.
« 2. This brotherhood, however, has been rejected, violated and destroyed by men’s refusal and crimes, the fatal consequence of original sin, man’s first rebellion against God their Father. This brotherhood nevertheless remains a natural duty; it remains in all its breadth and all its truth, even though its observance may seem heroic in our broken world or even impossible without help from On High.
« 3. Even though other men may renounce this brotherhood in order to accommodate their religions, their philosophies, and their laws to their passions and fratricidal customs, Christians nevertheless proclaim that Jesus Christ by His Cross has destroyed every barrier of pride, egoism and hatred, reconciling all men with God, who in Him and through Him reveals Himself as truly their Father, thus reconciling them among themselves, absolutely all of them, by virtue of their common adoption as sons of God.
« Thus the universal human brotherhood – so admirably constituted by the Creator and founded on the unity of nature and the community of original grace and justice, restored even more admirably by Christ – has already been won for all men by right. It, however, must first be lived in fact by those in the Church through faith.
« 4. Thus, in accordance with the Church, the Phalangist stigmatises and condemns all ideologies and political systems that advocate racism or other forms of moral, religious and philosophical elitism. These systems falsely conclude from the inequality of individuals, peoples and races that there exist essential differences of nature, final purpose and moral law, the supermen or superior races being destined to wield knowledge, power, and possessions, whilst the inferior races, the subhumans, are biologically doomed to slavery and annihilation. Such was Nazism, which was essentially anti-Christian, with its excessive Germanism and frantic anti-Semitism, its inept, scientifically pretentious racism, and its Nietzschean morality. Such is still Marxist-Leninist-Stalinist Communism – the most appalling totalitarian barbarity of all time –, that transposes biological racism into class warfare, whereby historical dialectic makes the suppression of those who stand in the way the condition for mankind’s future happiness.
« On the contrary, the Phalangist will be, in accordance with the expression and example of Father de Foucauld, “the universal brother”. His politics is not a domain distinct from his faith. It is only beneficial to his brethren to the very extent that it is in happy concert with the Church’s mission. Her mission consists in fulfilling the work of Redemption by bringing to realisation this universal brotherhood for which Christ died. The Phalangist thus restores the ideal of Christendom that alone made humanity really progress, as our history attests.. » (Point 53)
« Until the Second Vatican Council, the Church has never ceased preaching to peoples submission to the authorities whose legitimacy comes from God, even though these be pagan, unjust or cruel. The loyalty of Christians towards the powers that be is so amazing that it has often, after many a persecution, earned them esteem, respect and finally liberty. To the extent that kings began to recognise the Church, so the Church brought them her enlightened assistance, forming with them an ever closer and more fruitful alliance. The Church aided them in their human role of maintaining order and peace, and they co-operated with the Church for the reign of Christ, the defence of the Faith and the salvation of souls.
« Yet when it comes to the status of States and their boundaries, to political regimes and the major choices of temporal life, the Church allows herself to be guided by circumstances in an empiricism stamped with supernatural confidence in Christ, the master of the world and human history.
« 1. The early Church, first centred in Jerusalem and before long in Rome, freed herself from the imperialist, racist, theocratic conceptions of ancient Judaism, in order to establish herself as a universal, spiritual society, with no political designs, in the heart of the Roman Empire, the authority of which she recognised without, however, accepting its idolatry. The fall of Jerusalem and then the fall of pagan Rome, foretold by the Scriptures, were to free the Church from all politico-religious protection. She would then spread throughout the world, above every race and state.
« 2. For centuries, however, she would maintain, through force of habit, the idea of a universal Christian Empire the emperor of which would be the replica in the temporal sphere of the Roman Catholic pontiff. It would take a thousand years of disappointments before the Church understood from her Lord, through the lesson of events, that the utopia of a hegemonic Holy Roman Empire would have to be abandoned as too dangerous for her freedom and for the freedom of the peoples, and that she would have to exist alone as the unique universal amidst the concert of the empires, nations, peoples and towns of Christendom.
« 3. Thus was established for the future the clear distinction between the two powers – spiritual and temporal, both sovereign – of Church and State. The State, however, was established by God as the servant of the Church, receiving from her, in return, the recognition of its legitimacy and the spiritual and moral aid it needed to co-operate in the natural and supernatural good of their common subjects. Such, until our day, was “political Augustinianism” with its “theory of the two swords”. » (Point 54)
« It is Christendom that formed the nations – the European nations in the first place – by imparting wisdom to kings and morality to peoples.
« 1. During the centuries of the collapse of the Roman Empire and the barbarian invasions, the religion of Christ spread everywhere and was made available to everyone, Latins and Barbarians alike, without regard for their political or racial allegiance. Kings and war chiefs conquered countries, exchanged peoples, advanced and withdrew in a coming and going, in none of which the Church interfered. Together with the Faith and Christian discipline, the Church maintained all the treasures of thought, order and civilisation that the peoples of the Empire had inherited from decadent Rome.
« 2. Before long, however, the Church recognised the de facto authority of the barbarian kings and consented to the division of the empire’s lands, which they had invaded, into so many kingdoms, more nominal than real, and ceaselessly changing hands and fortune. It is, however, from these kingdoms, through understanding and patience, that the Church succeeded in making stable, human communities, organised on the Roman model. These will gradually develop into nations possessing, as their ultimate perfection, one faith, one law, one king. This unity, which became more developed and established with the passing of the centuries, made them capable of self-preservation and prosperity throughout the worst upheavals.
« National existence is therefore a specific fruit of our Christian civilisation. It is the ideal convergence of the Jewish racial State, the Greek City and the Roman Empire. It is the Church who, through her spiritual strength and civilising genius, has engendered this superior type of human community, the nation.
« National unity cannot give rise to a Cartesian definition, to an idea distinct and clear. It is not a territory contained within hypothetical natural frontiers, nor a race, nor a language, nor a common tradition, nor even a common interest. The European nations are the result, the admirable work of Providence, of a slow maturation of spiritual and temporal unity, a unity that is partly innate and partly willed, spontaneous and organised, involving both sentiment and reason. The European nations are a work of necessity but also of power, under the influence of the Church who creates a common soul for them, and under the authority of a political power that is constant and favourable.
« 3. Christendom, which was firstly a civilisation with no support other than the Church, was the only civilisation left standing on the ruins of the Empire. Through a slow political maturation, it was transformed into a concert of Christian nations, a rare and incomparable masterpiece of the Church in the temporal field. From a multitude of barbarian peoples endlessly sweeping across Europe, constantly shuffled and jostled, and under the duress of still fierce and pagan chiefs, the Church succeeded in making a mosaic of States won over to the idea of peaceful co-existence, of respect for treaties, and of their Christian union against any threatening external barbarism.
« An immense political progress was wrought under the aegis of the Roman Church. The barbarian world was stabilised, civilised, Romanised and Christianised. Kingdoms knew internal peace and order. They tempered their quarrels at the Church’s summons and began to experience the unity of the Christian world in the face of external danger. There thus emerged from the patient work of the Gallo-Roman bishops who “passed over to the barbarians” – more exactly, who converted and civilised the barbarians – a wonderfully realistic, coherent and fruitful Christian politics. » (Point 55)
« Before the Revolution, in Christian France, men lived under God’s law, the natural law, better still the decalogue, and best of all the law of Christ. Their brotherhood was not defined horizontally by master thinkers, nor was it founded on the dignity and the rights of man upheld by a totalitarian State. It was born spontaneously of their divine sonship and of its twofold law of love, for God, the Father of all, and for neighbour, the “universal brother”. The result was a certain social order and certain traditional regimes, where justice and peace were not a collective ideal proclaimed in the abstract and brought to realisation by state force, but the happy consequence of each individual’s virtuous efforts to observe the divine law. These efforts were supported by the Church’s preaching and sacraments.
« 1. The foundation of its order was therefore religious obedience to God, wherein each person discovers at once his duty, his daily perfection and the beginning of his eternal happiness, because such obedience is, by virtue of a wonderful disposition of divine wisdom, the best possible share that each can have in the universal common good. The role of each of God’s children in the human community was conceived in the order of divine good, of personal perfection, of love, and therefore of full and entire freedom under God’s law culminating in charity. Human relationships were not conceived in terms of rights opposed to duty, let alone of dignity opposed to alienation.
« Natural inequalities were protective; reciprocity of commitment and service was beneficent. Privileged situations and hierarchical functions were recognised as of natural or positive right, as perfectly legitimate and, taken as a whole, favourable to the community’s wellbeing.
« 2. The heroic mainspring of such a society was found in Christ’s call, spontaneously heard by the best, to follow Him as disciples and to carry their daily cross with Him. The acceptance of a life of renunciation for the salvation of the world and in view of the glory to come remains – as opposed to every frigid humanism and every forced enthusiasm for racial, national or world solidarity – the secret of human justice and peace.
« The peaceful and the meek, in accordance with the Gospel, accepted their lot without rebellion, demands, or complaints. They would even accept poverty, injustice, oppression or violence, knowing that everything turns out for the best for those whom God loves. In so doing, they make themselves the very best servants of their brothers! They left to the legitimate authorities the task of regulating order and justice in this world, and to God the task of bringing all justice and all order to perfection in the life eternal. » (Point 56)
« Before the Revolution of 1789, political power stood midway between God and the father of a family, like the light and shade figure already seen in the Old Testament, the theocratic king, become, since the Gospel, this human figure invested with a sacred aureole, the most Christian King. Just as there exists in the Church a Pope, the vicar of Christ and pastor of the flock, so in the temporal sphere there exists an authority dedicated to governing the people according to the will and by the will of God. What we say regarding “the most Christian King” must in fact be applied to any temporal authority that asserted itself to be of divine right and demanded to be recognised as such. For in ancient Christendom there existed, with no concern for ideological uniformity, the greatest diversity of political regimes: empires, kingdoms, principalities, free cities, republics…
« 1. The King, and especially the King of France by virtue of his anointing, maintained a mysterious relationship with God, who gave him supreme authority over His people in the temporal order, just as the Pope and the bishops have received such authority in the spiritual order. He was considered by all therefore as a man invested by God with the power of decision in all political matters and the power of regulating each one’s rights and duties for the general good order. Even if they were disagreeable or unjust, his decisions had to be accepted and followed as the expression of a higher will, or at least as permitted by God. The only laws or commandments that would be null and void are those contrary to God and the Church.
« 2. The King maintained a constant natural relationship with the political common good, that is to say, with the order, peace and prosperity of the community in its entirety and within its frontiers. In this he had some mysterious affinity with divine providence above, as he did with the authority of every father of a family below. This relationship of a father to his family, of a leader to his subjects, endowing him with a natural sense, an instinct, a concern for the good of all – the common good, anterior to any individual good and distinct from the sum of particular goods – was the basis of all political order. This authority, inscribed in nature, was recognised as providential. For this custom of the king, the leader, or the father of a family, being the man for all, was not the result of some passing desire, nor had it yet becom a moral virtue; it resulted from their situation, from their state. It is a fact of nature, a happy one.
« Thus the king of the Christian Ancien Régime did not set himself the mission of searching for the highest degree of wellbeing, riches and culture for his subjects, for this would lead him into totalitarianism; nor was his mission to seek their virtue or their eternal salvation, for this would tip him into theocratic clericalism. He knew that he was the specific organ of the temporal common good, sovereign in his own domain by virtue of a divine legitimacy, and therefore sovereign from both a political and Christian perspective.
« 3. French royal authority, owing to the wisdom of the Capetians became dynastic, just as was the case with the kings of Juda by virtue of the messianic promises. The reason for this French, Christian and biblical tradition was profoundly supernatural: It was rooted in faith in the mystery of the divine generation, of which all human generation is the image and likeness. As the Father gives all to His only Son, in the life of the Trinity and in the unity of one and the same Spirit, so the king gives all to the firstborn of France. “The king does not die”. The royal family goes on as does the divine Life, and it guarantees for every family in the kingdom a similar legitimacy, the same stability of a dynastic paternal authority. » (Point 57)
« Before the Revolution, the people attended to their devotions, their affairs, their loves, their work and their leisure with an amazing freedom. Amazing for citizens of our so-called democratic societies, for whom the common rule is servitude, military, fiscal, administrative, secular, socialist and centralist constraint… By means of a far from innocent anachronism, the Christian Ancien Régime is imagined as a twofold totalitarianism, clerical and royal. Nothing could be more contrary to reality. When compared with today’s life that is regulated in innumerable ways under the pretext of democratic uniformism, it might even appear as scandalously anarchic!
« 1. The law governing individual existence was liberty. It resulted from the specific vocation and traditional moderation of Christian religious authorities and politics. It is true that Popes and bishops, kings and princes, have historically committed many arbitrary acts, injustices and acts of violence. Unlike the case with revolutionary totalitarianism, however, these abuses of power and of situation have never found their justification in any absolutist theory. They were injustices; they were never the rule.
« 2. Within the framework of divine law necessary for salvation and of civil laws necessary for the temporal common good, each one shifted for himself and lived according to the thousand and one different occupations and cares of his own private interest. Thus was constituted, organised and extended to the utmost a society of free men – free in their families, their communes, their corporations and confraternities, of which the essential rule, free from any hypocrisy, was the quest of their own interest.
« The two hierarchical systems governing them from above and from af ar, only intervened rarely for a small number of absolutely essential obligations; as for the rest of life, they let their subjects well alone. They arbitrated in conflicts, and encouraged men to do well and to give better service.
« 3. This system, however, had nothing in common with the “anarchy plus one” that some proposed as the remedy for modern democratic totalitarianism: an “anarchy” controlled by a liberal power or by an easygoing monarchy. It was a profound and absolute respect for God and His Church, it was an inviolable fidelity to the King and to his service, which provided that secure framework, that spirit of order and powerful grandeur, which allowed life to be so completely one of civil liberty and moral spontaneity. Whence, despite the thousand ordinary and particular sufferings of life, there resulted that joy to which historians testify, that gentle way of life, which we have lost today. » (Point 58)
May God render them to us by the grace of the Immaculate Heart of Mary that we implore.
THE WORKS OF ANTICHRIST
« Wherever God’s work is wrought, Satan supervenes to combat it and to try to destroy it. In the course of her long history, the work of civilisation and international concord conducted by the Church, met with four major obstacles of increasing importance.
« 1. The Great Schism of the East (1054), which for a long time closed off the Mediterranean to the Church and her access to Asia and Africa. With Islam supervening, as a consequence of and punishment for our Christian divisions and betrayals, the Middle East remains barred to our civilisation and is a powder keg. If only the Crusades had succeeded! If only they had encountered at Byzantium friendship instead of treachery, assistance instead of treason!
« 2. Protestantism (1517), even more gravely, set the Christian nations up as the rivals and unyielding enemies of the Catholic nations. This was all the more fatal in that from the 18th century the Protestant states combined their efforts with those of Judaeo-Masonry, the absolute enemy of Christendom.
« European wars, which were always waged against Rome and Catholic nations, originated from this rent. This finally led to the construction of a “European community” emancipated from the Law of Christ, which is supposed to bring peace and prosperity!
It is all over with the Crusade. We no longer have the capacity or even the will to establish a common defence against the barbarian menace.
« 3. The French Revolution (1789) gave the third and final blow to the Church’s age-old work of peace, by handing over the Catholic nations themselves to their mortal enemy, the universal Judaeo-Masonic alliance, through the intermediary of “democratic” governments that destroy the traditional order.
« 4. Finally, the Revolution OF Second Vatican Council, which aimed at reconciling the Church with this hostile world, reduced her to providing spiritual animation for Universal Democracy, the enemy of the States that are still openly Catholic. This was the price she had to pay to be able to pride herself on being recognised by national and international authorities. Her moralising interventions, however, were effective only insofar as the powers that control them consent, i.e. to the extent that they contribute to destroying the last bastions of Christianity.
« Thus, revolution must be fought in all its forms. » (Point 59)
THE FRENCH REVOLUTION.
« 1. The origins of our contemporary political system are rationalist and Masonic. They go back to the American war of Independence but above all to the French Revolution, i.e. to the wrenching of France away from the Church and from her monarchy, and her being handed over to a republican, secular and libertarian State.
« In the 18th century, the “philosophers of the Enlightenment” and the “societies of thought” worked for the emancipation of the people from the Church to which they were deeply attached. They, however, came up against a formidable obstacle in the most Christian monarchy, which blocked their plans by outlawing Freemasonry in 1740. Abandoning the hope of winning over and dominating the monarchy they swore to overturn it; God and the king were indissociable. With help from abroad, from our English enemy, an anti-French and anti-Christian plot was hatched to exacerbate discontent, stir up disorders in the kingdom, buy over the agitators in Paris, and finally unleash the Revolution on 14 July 1789.
« Its goal was reached the day when the Convention pronounced the deposition of King Louis XVI, ordered his trial to be opened and finally led him to the guillotine. This martyrdom, willed by the lodges out of hatred for the Faith and decreed in the name of the French people, finally broke the thousand year old alliance of the nation with its king and – higher than him – with “Jesus Christ, who is the true King of France” according to Saint Joan of Arc. That was on 21 January 1793, and its moral crime will be renewed on 29 July 1830, when Charles X, the last of our anointed kings, was compelled to abdicate.
« 2. Every father of a family, every patron, was guillotined in effigy on that day, for the king was their living image and the guarantor of their natural authority. God was dethroned with the king. The goddess Reason was enthroned and worshiped on the altar of the Cathedral in Paris. She represented man who makes himself god, just as he had already made himself king. The Republic proclaimed the sovereignty of the people and established it through the bloodshed of the royal family, priests, nobles and countless ordinary people, who were either good Catholics or simply disaffected. Even at that time, what hecatombs there were in the name of Liberty! The Terror, which foreshadowed the horrors of the modern totalitarian states, began in the very year of the king’s death.
« 3. The founding myth of the French Republic and of every Masonic republic in the world which, before or after, adopted its principles, is this: having escaped from the slavery of priests and nobles, pope and kings, the people finally decided to govern themselves. » (Point 60)
HELL ON EARTH.
All the political regimes born of the Revolution destroy the ancient, Christian order and build a new human and diabolic order. It is hell on earth!
We must point out that all the major revolutions that followed that of 1789 and the incendiary declarations of the apostate priest, Felicity de Lamennais, then the Marxist revolutions, are integral caricatures of the Christian redemption, that unfolds in three acts: the fall, redemption and salvation. « This drama in three stages is so powerful, it illuminates the intelligence with such a strong light and and is so heartwarming that all the major religious movements and philosophies of the world have assumed their general lines. They only had true power over the peoples in the world to the extent that they adopted and closely followed these eternal truths. »
« The modern Revolution is “Satanic in its essence” (Joseph de Maistre).
« That is why atheist humanism, Eastern as well as Western, racist or Bolshevist, dictatorial or democratic, is persecuting, nihilist and enslaving. Persecuting, because every lordship of Christ has to be abolished, and Christendom annihilated. Nihilist, because all the legitimate powers and age-old laws of ancient civilisation are doomed to the same destruction. Enslaving finally, because every difference and every independence is to be planed down and to disappear.
« The Phalangist can have nothing but hatred for the modern Revolution, even in today’s most commonly accepted forms of capitalo-socialism. He will be reputed a counter-revolutionary. And in reality he will be one, either passively if he undergoes violence, imprisonment, slavery and martyrdom, or quite simply the daily persecution of social pressure, or actively if he fights for his legitimate defence and still more for that of his brothers
« For the Phalangist who is firstly a Catholic, but who also belongs to a Catholic nation – these two fidelities never being prized asunder in his heart – the matter is settled. He can submit to these Masonic Republics. But rally to them, support them or take part in them – never! Since their establishment, with the exception of the Restoration and Marshal Petain’s French State, France for him is divided between the real country to which he is passionately attached, and the Republic, the legal country, the devouring cancer of the former, to which he can only concede an external and grudging submission, a submission that is due to any de facto authority, even to a power that is fundamentally atheistic, persecuting and corrupting. » (Point 61)
THE UTOPIA OF A UNIVERSAL SOLIDARITY
« The fact that the Church, faithful to the commandment of fraternal charity, can but reprove all the ideologies of hatred and scorn does not mean that she can approve all the ideologies or political systems that advocate universal peace or one-worldism.
« Before Christ, philosophies – pantheist, it should be noted – had already claimed to regard the world as a whole, to consider mankind as a fraternal and unified body. Lacking even the least beginnings of practical realisation, however, they simply reinforced the pride of the philosophers and the despotism of princes. During the times of Christendom, visionaries – heretics, it should be noted – have announced the imminent advent of a new world order of universal brotherhood to be born of the spiritual and social revolution that they were preaching. In our “postchristian” times, the religion of a unified and fraternal mankind has become one of the dominant ideologies of the modern world.
« 1. Our contemporaries claim to build a new world order on the single foundation of universal nature, a political order of liberty, equality and fraternity. Better, infinitely better, than Christendom, without any need for the Christian faith, this new world will be the work of man’s reason and goodness. It will be universal democracy.
« 2. Rejecting the past and establishing itself in the absolute future, this frontierless philanthropy rejects both sin and grace, the physical and moral miseries of yesterday’s humanity as well as religions and social constraints that sought to remedy them. All this is rejected and viewed as obsolete. In the future there will no longer exist a God or a Devil, original sin or redemption, but only a natural human order, scientifically defined, rigorously established, impeccable and perfect. Then among all men without distinction there will reign total equality, boundless freedom directed to the good of all, and consequently full brotherhood.
« 3. Even if religion is tolerated in the private sphere, and the Church allowed to animate spiritually this universal democracy, God, as revealed by Jesus Christ and taught by the infallible Magisterium of the Roman Church, is excluded from this plan. Furthermore, He is presented as the baneful creator of evil through His law which, by forbidding evil, makes it known to men. He is presented as the unjust originator of inequalities, constraints and discrimination through His predestination, His grace and His salvation. Christ, all His thought and works, are detested and fought, because they condemn any fresh attempt at constructing the Tower of Babel. Christianity must be annihilated and forgotten if this humanism is to succeed! Man himself – individual concrete man as he really is, and not man constructed in the abstract – is also excluded, mutilated and sacrificed to the necessity of a total and universal order. And with man the spontaneous life of traditional civilised societies – in their charming diversity of law and custom – will be sacrificed to the totalitarianism of Grand Principles and to the cold monster of the world State. » (Point 62)
SATAN’S THREE INVENTIONS
THE RIGHTS OF MAN.
The Revolution claims to establish equality among all men on the ruins of Christendom, to restore freedom, and to give brotherhood as the heroic elan of the new society. In fact, according to the secret design of the financial and ideological powers that run the world, the subjection of peoples will be total and implacable, by means of the Rights of man.
« 1. According to this theory that is spread throughout the world today, man is clearly entitled to govern himself and the world too by his own laws. Authority at every level is no more than the representation of individual liberty and governments are merely the delegates of a sovereign people, who are the only legislative power. The State can only exist, wish, and act as the people deem fit.
« The Revolution installs democracy, the political and social regime where the rights of the individual are raised to their highest degree of power. It proclaims, honours and defends the rights of every man, imposing on him no duty that his feeling of human solidarity would not make him enthusiastic for. Thus man is like God, the sovereign master of himself and of the world. It is apparent Humanism of the modern Revolution that puts man in the place of God.
« 2. In reality, the modern Revolution hands poor men and entire disarmed peoples over to the boundless totalitarianism of one race, one class, and one party, which Dostoyevsky called by the prophetic name of “the Possessed”, or more exactly “the Devils”. It is its real antihumanism. In effect, the theory of Revolution is necessary and universal; it tolerates no exception, delay or compromise. Governments must proclaim the Rights of man in the absolute and see that nothing opposes this. In this way, governments are armed with a formidable might and a universal role of constant intervention in both public and private life in order that they may subject everything – actions, interests and convictions – to the ideology that destroys Christian order.
« An enormous, repressive machine is put in place on the ruins of the old order’s inequalities and freedoms: an administrative machinery, of the type found in police states and jail regimes, in the service of the class of those who hold the power or know how to wield it to their ends.
« The Phalangist holds the modern Revolution in horror because it leads mankind either to the bloodbath of the concentration camp world, or to the misery of uprooted, disillusioned and desperate peoples. It brings to mind the vision of little Jacintha of Fatima: “Can’t you see all those highways and roads and fields full of people who are crying with hunger and have nothing to eat?” » (Point 63)
THE RIGHTS OF PEOPLES.
« 1. Original sin of kings of divine right exercising their authority against the Church, as though it were a sovereign, secular right, and the pride of Christian nations throwing off the yoke of Christ the King, have in their turn incited people of ambition – ignorant and unscrupulous people, without past or virtue – to claim the same rights and to win them by force of violence. The right of peoples to dispose of themselves, in the name of Liberty, has sometimes been invoked to free ancient nations from the unjust oppression of foreign powers, but it has never been more than a cover for a general insurrection of “peoples” against their legitimate authorities and against the traditional framework of their political existence in the concert of nations and the respect of international treaties.
« 2. Resisting this revolutionary allurement, the Phalangist contests the legitimacy of any such right of peoples to free themselves from all tutelage so that they might attain national independence, as though such independence were a primordial and necessary good for the dignity of each people, for their values, their human progress, and even the eternal salvation of their members! On the contrary, history offers us examples of multiracial and multinational empires and kingdoms, federations or confederations of peoples or states, just as there exist historic communities parcelled into principalities, towns or republics, bereft of any common political institution as well as any national sentiment.
« Even though it might appear justified in certain cases of obvious oppression, this principle can never be invoked or accepted, because it is intrinsically perverse, inhuman and antichristian. It claims as an absolute right – regardless of any grace, effort, merit or political guarantees, and without any need for the Church’s blessing or international recognition – what can only be in truth the fruit of the human and Christian effort of a whole people, something that is valiantly prepared for over a lengthy period, merited, asked for, awaited, and at last obtained.
« 3. In fact this revolutionary principle brought fire and bloodshed upon 19th century Europe and the colonised world of the 20th century. The wars it engenders are massive, interminable and inexpiable; they turn into genocide and result in appalling tyrannies. For this supposed right, the creation of pure reason, presupposes an impossible a priori definition of what constitutes a people. Claimed arbitrarily by men and parties who make of their oppressed “people” a homogeneous and exclusive totality, this right to self-determination necessitates the tracking down and extermination of minorities, an hysterical exaltation of the right to difference, and before long an imperialist claim for this people to conquer whatever seems to belong to it outside its frontiers. A threatening and threatened existence, this national sovereignty born of the Revolution is a mad and dangerous caricature of our old historical nations. How much peaceful legitimacy and strength have they lost by refusing to submit to the will of the Sacred Heart and by refusing to proclaim themselves Christian!
« 4. Today, this principle is put forward in order to weaken or destroy internationally recognised States, the existence of which hampers the free exploitation of natural resources or the defence of the Great Power’s strategic interests. It also serves international organisations as a permanent threat for submitting governments to their diktats, on pain of seeing regionalist or separatist claims encouraged and recognised. » (Point 64)
« Satan advances by contradictory moves, but his overall game is terrifyingly logical. Having incited the peoples to throw off the yoke of ancient nations and empires – all in the name of the sacred right to autonomy, without which there would supposedly be no happiness or salvation for anyone – he now convinces them to renounce their sovereignty and to place their fate in the hands of gigantic world organisations and to merge themselves into great international entities outside of which, he persuades them, there can be no survival!
« 1. The Phalangist denounces in these successive and contradictory theories the coherent stages of the Revolution conducted by occult powers that aim at world domination. Freemasonry’s fundamental principle is the key to this apparent contradiction: Solve et coagula. By means of popular uprisings against their age-old institutions and against international treaties, the Revolution aims to overturn the powerful legitimate authorities, the Christian nations, and their harmony. Solve: dissolve the bonds founded on nature and grace that keep out of your grasp the peoples you covet. Then through the renunciation of their sovereignty – as suggested to these peoples newly liberated from despotism in the name of human solidarity and of the world organisation of peace – all the power, wealth and reality of the world will fall into the hands of those who have been preparing for this enslavement over a very long time. Coagula: over this dust of individuals and peoples, orphaned from their God and from their kings, you will make yourself master and you will make of them a Tower consecrated to him by whom you will finally rule the world: Satan!
« 2. The Phalangist, knowing of the profound logic of this apparent incoherence and its desired ends, will fight this diabolical plan at its root: revolutionary nationalism and its unavowed complement, Masonic internationalism, of which globalisation is but the latest manifestation. To this end, he will support and defend – with all his Catholic energy and with the aid of grace and of the Roman Church’s traditional wisdom – the established order, the reflection of a divine right, the work of age-old justice and peace, the tranquil de facto state of possession enjoyed by nations and empires, as guaranteed by international treaties and agreements defining peace.
« The Phalangist will oppose all supposedly religious, moral, juridical or scientific ideology with the good of true peace, which is the fruit of historical rights, of services rendered, and of guaranteed safeguards against the dangers incurred by the community of nations. Such is the blessed peace born of collaboration, presided over and guaranteed by the Vicar of Christ, King of kings and Lord of lords. » (Point 65).
Brother Bruno of Jesus-Mary.