Its purpose is to illuminate not offend, although much of the material is by nature patently offensive to normal moral sensibilities. She demonstrates with this material that individual homosexual behavior in the pursuit of sexual experiences is one reason for Catholics to consider homosexuality a threat to Church and State. Particularly alarming is the material on pederasty. None of the boys had either the knowledge or the experience to initiate what were essentially advanced homosexual techniques.
Osborne claimed to have had sexual relations with 2, boys, but there is no indication that that number was enough to satisfy his lust. The Individual Homosexual and the Homosexual Collective. Engel summarizes much of the research that has been done on the causes of homosexuality. In moving from the account of the individual homosexual to that of the Homosexual Collective, Engel emphasizes the fact that though the Collective serves many purposes for the individual homosexual, it operates primarily as a political force.
The Collective is simply made up homosexuals organized, funded and politically-situated to act as force for revolution. Individual homosexuals gain much from belonging to the Collective; in return, they support its agenda of revolution. For instance, it strongly sanctions any homosexual who decides to leave the lifestyle or to seek psychiatric counseling to do so. Engel recounts the revolutionary roots of the Collective in the Mattachine Society founded in by Henry Hay, an actor and former member of the Communist Party.
Engel reorients readers from the compassionate understanding of the individual homosexual—his gifts, his moral turmoil, his suffering, his personality and individuality—to the realistic assessment of the Homosexual Collective:.
Randy Engel - The Rite of Sodomy: Homosexuality and the Roman Catholic Church Volume 2
Furthermore, the thesis proposes that this Homosexual Collective is one of the main agents, if not the main agent, of the revolution that has overthrown tradition, doctrine and liturgy. If revolution—the uprooting of the Cross—is the form cause that seeks to destroy the Church, then the Feminist Collective and the Homosexual Collective are the material cause of the revolution within the Church. Catholic ignorance of their workings only means the revolution will succeed more quickly and completely.
Engel also shows that the deconstruction of Church teaching is not the only danger.
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Our children are in danger. If institutionalized homosexuality is not completely eradicated—as in, shut down the seminaries and religious houses where it has been found, exclude homosexuals from the seminary or Holy Orders, and other firm measures—then there is little doubt that many instances of pederastic seduction and rape will continue. Clerical homosexuality poses no exception to the rule. It lives on, full of menacing power, protected by those holding high offices at the Vatican.
This is not hard to figure out why. The existence of a Homosexual Collective within the Church is a sign of a radical change within the Church, institutionalized lying and the most blatant kind of hypocrisy. Therefore, the cover-up will be ferocious and ruthless. That is why they are done. A powerful rhetorical tool is that of using the known to explain the unknown. Engel ultimately leads from the knowledge of other homosexual collectives in history to the understanding the workings of the Homosexual Collective within the Church, which, as noted, cloaks itself in secrecy.
The homosexual collective, for instance, argues that the only objections to homosexuality arise from religious, ie. This is an important point, for the Church teaches that homosexuality is a sin against the natural law, which is written in the hearts of all men. The most powerful example of arguing from the known to the unknown concerns the section on the ring of British homosexual traitors from Cambridge, all Communists, who betrayed their nation to the Soviet Union for 30 years.
The wealth of information collected from various trials and tell-all autobiographies sheds a tremendous light on the way the Homosexual Collective operates; this section works like a blueprint for making sense of the homosexual activity within the Catholic Church. The story of the Cambridge Spy ring—Anthony Blunt, et al—is fascinating reading.
The Homosexual Collective's overall political base is constructed on a refinement of Hegelian and Marxist-Leninist theories and practices. It is first and foremost through this political prism that all of its pronouncements, actions, and institutions must be viewed if one hopes to gain a true understanding of the movement. Much of the Collective's success thus far in advancing its revolutionary agenda has been due to its continued ability to:. Conceal its ultimate goals from the general public. Recruit large numbers of new members and fellow travelers.
Establish numerous front organizations Control the language of public discourse Infiltrate, colonize and subvert important secular and religious institutions. Organize public demonstrations and crusades designed to move "the masses" in the direction that the Collective desires. Obtain government tax monies and private financial resources necessary to wage war and secure a significant political power base. The "vanguard" or shock troops of the Gay Liberation Movement are drawn from the hundreds of international, national, state and local organizations and coalitions that form the Homosexual Collective.
Their main task is the total infiltration, colonization, and subversion of all social institutions that are deemed useful in moving the revolution forward. As these mass organizations are brought under the control or influence of the Collective, they are transformed into "fronts" that can be readily manipulated by a relatively few members of the vanguard. In addition to expanding the Collective's sphere of influence, these front organizations provide numerous fellow travelers and useful idiots that are so essential to advancing the primary objectives of the sexual revolution.
They also swell the Collective's political and financial power base, provide an unlimited source of potential recruits, and serve as a transmission belt for "gay" propaganda. Engel demonstrates that the Homosexual Collective is very much allied with the occult and so-called Eastern"mysticism. Since the late 19th century, theosophy, as proclaimed by its most famous proponent Helen Petrovna "Madame" Blavatsky has attracted a number of spiritual and moral renegades from Christianity. Theosophists proclaim the universal brotherhood of humanity without distinction of race, creed, sex or sexual orientation , caste or color and embrace an ecumenical spirit of indifferentism with regard to specific religions or philosophical movements.
The theoretical framework for theosophy incorporates all of the ancient heretical occult systems including Pantheism, Gnosticism, Jewish Kabalism and European Neoplatonist Hermeticism as well as elements of the Eastern mysticism of Hinduism, Buddhism, Yogaism and Brahmanism, overlaid with a heavy mantle of good-old-fashioned Spiritualism. My brief reference to theosophy most likely would have ended here were it not for the appearance on the English Theosophical scene at about the time of another famous convert to theosophy, one Charles Webster Leadbeater, who in a relatively short period of time managed to draw the society into a major pederast scandal.
Consider the facts that at least two Catholic religious orders, the Legionaries of Christ and the Society of St. John, have been accused of harboring clerical pederasts whose modus operandi bear an uncanny resemblance to that of Master Leadbeater, I think it is a story worth telling.
Engel's description of Theosophy could pass as well for a description of Judeo-Masonry. Birds of a feather do flock together. Charles Webster Leadbeater, who had been "ordained" to the Anglican "priesthood" in but joined the Theosophical Society in , was initiated into a Masonic lodge in June of , becoming a thirty-third degree Mason in short order. She went on to describe how the case of Leadbeater, who was a pederast, teaches us lessons today about the infiltration of sodomites of what she so aptly names as Am-Church, a phrase that I believed was coined first by Paul Likoudis of The Wanderer , which is in reality just arm, as some of us see it, of the counterfeit conciliar church that has taken the Faith of our fathers away from us and replaced it with one that has the temerity to contradict a good deal of the authentic patrimony of the Catholic Church, thereby confusing and bewildering many good, believing Catholics in the process.
Please understand, however, that this view is not expressed in Mrs. Here are the parallels that Mrs. Engel draws between the case of Charles Leadbeater and the recently exposed scandals of the pederasts in the conciliar structures:. First, yesteryear, as today, young male victims of clerical sex abuse rarely report the crime against them. Second, for the homosexual pederast, the priesthood is an ideal cover. Third, clerical pederasts, like all perverts, lie about their activities.
Fourth, young boys with religious vocations are likely to believe anything that their religious superiors tell them; Fifth, parents of clerical sex-abuse victims are wont to recognize, much less admit, the existence of the crime. And, finally, the Homosexual Collective, then as now, is quite capable of colonizing and exploiting the religious life for its own ends.
By the time Leadbeater and Wedgwood and Company were through with the Liberal Catholic Church [schismatic and heretical sect based in England] it was on the verge of total disintegration.
Randy Engel - The Rite of Sodomy: Homosexuality and the Roman Catholic Church Volume 1
Interestingly, the program of "liturgical renewal" introduced by Leadbeater and his associates into the Church's rites and rituals that included occult doctrine, has remained a permanent feature of many Liberal Catholic Churches up to the present day. Engel does not draw the conclusion at this point in her book, the parallel here is glaringly obvious: As I demonstrate in G. Warfare, the whole ethos of the liturgical revolutionaries was to reaffirm man in his essential "goodness," one of the chief ideological underpinnings of Jean-Jacques Rousseau and thus of the French Revolution as I quoted from Father Fahey in From His Mother's Knee a few days ago.
Consider this telling--and, yes, oft-quoted on this site, passage from Paragraph 15 of the General Instruction to the Roman Missal:. The same awareness of the present state of the world also influenced the use of texts from very ancient tradition. It seemed that this cherished treasure would not be harmed if some phrases were changed so that the style of language would be more in accord with the language of modern theology and would faithfully reflect the actual state of the Church's discipline.
Thus there have been changes of some expressions bearing on the evaluation and use of the good things of the earth and of allusions to a particular form of outward penance belonging to another age in the history of the Church. A particular form of outward penance belonging to another age in the history of the Church? Who believes such things except those who are themselves steeped, objectively speaking, in states of Mortal Sin and who want to create a false religion and a false liturgy to reaffirm themselves in their self-justified states of moral degradation?
Penance belongs to every age in Church history, whose theology needs no "building stones" to "unify" it with the beliefs of those outside of the ranks of the true Church, a belief that implies that Holy Mother Church does not have everything in her Divine Constitution, including the entirety of the Deposit of Faith, to know the truth of the Divine Redeemer and to proclaim it infallibly without "outside" assistance from heretics. Saint John Marie Vianney feared that he had not done enough for souls, that he had not done enough penance for his sins and to save the souls of his beloved parishioners from Ars, from whom he tried to flee on three separate occasions in order to live a more penitential life as a hermit.
God willed for him, however, to continue his life of penance as a priest.
It is precisely the exorcising of penance and penitentially-laden prayers in the Novus Ordo Missae that is both a sign of the moral corruption at its very foundation and an expression of its desire to eradicate penance in blitzkrieg from the lives of ordinary Catholics. This was and remains nothing less than diabolical. Oh, yes, there is, as will be pointed out at the conclusion of this review, it mattered quite a bit that the man who personally approved the work of the Consilium and foisted the liturgical revolution upon Catholics, Paul VI, was himself a practicing homosexual.
The liturgical "renewal" in the conciliar church had everything to do with reaffirming men in their sins. The UFMCC currently boasts a membership of 43, gay, lesbian, bisexual and transgender Christians in congregations worldwide. The UFMCC teaches that homosexuality is "not a sin and not a sickness," and that homosexual relationships should be celebrated and affirmed!
It depends heavily upon the questionable research findings of the so-called "social sciences" to validate what it calls its "elastic theology. According to Perry, the UFMCC is committed to confronting "the injustice of poverty, sexism, racism and homophobia through Christian social action. On the other hand, [Father Enrique] Rueda states that the primary function of the UFMCC is to subvert Catholic, Protestant and non-Christian religious institutions and transform them into political and ideological allies.
Adam DeBaugh, has proven to be demonstrably effective in establishing "gay" cooperative political networks within these churches. An examination of DeBaugh's extensive memberships in a wide-range of "ecumenical" organizations and enterprises amply demonstrates how the system works.
Rueda noted that one of the lesser known activities of DeBaugh's ecumenical office was the infiltration of seminaries and schools of theology across the United States in order to scout out lesbian and gay seminarians, staff and faculty. Bishop Fiorenza, who was later promoted to the rank of Archbishop when his diocese of Galveston-Houston was elevated to the rank of an archdiocese, had told Father Zigrang that he had to go on a sixty day leave of absence and seek psychological counseling.
Eric Law, it turned out, spoke regularly at conferences sponsored by the Homosexual Collective chronicled so well by Mrs. Engel in The Rite of Sodomy. Thus, Bishop Fiorenza was saying no to Father Zigrang and yes to Eric Law, which became the basis for the following article that appeared on The Remnant website and, in truncated form, in the August 31, , issue of The Remnant newspaper.
Engel's The Rite of Sodomy. The final part of Mrs. Engel's section dealing with the Homosexual Collective deals with how the sodomites have used blasphemies about Our Lord to advance their agenda, citing the case of the now former Jesuit priest, Father John McNeill, among others, to illustrate her point:. In the Spring of , New York Native, a homosexual bi-weekly now defunct , carried an interview with Jesuit priest John McNeill, an openly homosexual priest and co-founder of Dignity [which supports Catholics who lead lives of active homosexual behavior--TAD], and Dr.
In , Pedro Arrupe, Father General of the Jesuits, gave McNeill's book, The Church and the Homosexual, a nihil obstat and permission to publish, even though the book clearly dissented from Church teaching on homosexuality and even though McNeill had made it perfectly clear that he had committed himself to the Homosexual Collective--both publicly and privately. You are a practicing psychotherapist as well as a Jesuit scholar. Are you a Jungian? My psychotherapeutic orientation, at least for now, is in the object relations school--more Sullivanian.
But Jung had much to say. Each of the special qualities he attributes to the homo-sexual community is usually considered a striking characteristic of Christ himself, like the extraordinary ability to meet an individual's unique person free of stereotypes, or the refusal to accomplish goals by violence. The point I'm trying to make here is not, of course, that Christ was a homosexual any more than he was a heterosexual.
His example clearly transcends our current homosexual-heterosexual dialectic.
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My point is that Christ was an extraordinarily free and fulfilled human being. What bout the many scholarly observations including Bosewell's that Christ's most deeply intimate human relationship was with Saint John? Many priests have succeeded in incarnating these positive qualities of Christ. And, as we've said, many priests in many denominations are homosexually oriented.
The gay community, if it were allowed to be itself, to develop its special qualities, has a major role to fulfill to bring about the ideal that Christ represented. The statement by McNeill that Jesus was neither heterosexual or homosexual is an obvious denial of the Incarnation, that Jesus is True God and True Man, not some kind of sexual hermaphrodite male. Further, instead of an outright denial to the suggestion that Saint John's relationship with Our Lord was a pederastic one, McNeill left the door open to the blasphemy.
Ironically, it took ten years before McNeill's superiors and the Vatican Congregation for Religious officially dismissed him from the Jesuits and deprived him of his priestly faculties after determining that his public dissent from the Church's moral teachings on homosexuality caused "grave scandal," was "injurious to the teaching authority of the Church," and was "potentially as injurious to the salvation of souls.
Indeed, it was McNeill who made the final choice to remain with Collective and leave the Catholic priesthood.
"The Rite of Sodomy" - Homosexuals in the Roman Catholic Church – nifaquniky.cf
Ten years to act against Father McNeill? How long did it take Paul VI to act against Archbishop Marcel Lefebvre when he publicly offered the Immemorial Mass of Tradition thirty years ago this year, that is, in ? And for good reason. A practicing homosexual could not abide the return of "that" Mass that reminded him of his own sinfulness and of the possibility of going to Hell for all eternity. The corruption of religious communities and the spread of sodomite propaganda throughout the Catholic Church during the pontificate of Paul VI and throughout that of John Paul II continued while warfare against the Church's authentic patrimony was waged relentlessly.
There is an interesting story to tell about Father McNeill, who was quite the media darling in the s.
Father Miceli was a masterful debater. God created Adam and Eve, not Adam and Steve! Yes, blasphemy is par for the course for the Homosexual Collective.
It is also par for the course for conciliarism and its apologists, which have derived so much inspiration from the heresy of Americanism, critiqued so thoroughly and irrefutably by Mrs. Engel in her book. The Potomac Flows into the Tiber. Engel's section on Americanism must be read by every serious traditional Catholic. There are far too many traditional Catholics, priests and laity alike, who have convinced themselves that the false foundations of the United States of America are not harmful to the life of the Church and thus not injurious to the salvation of souls. Although my own Christ in the Voting Booth has a chapter that reviews briefly the history of opposition to authentic Catholicism on the part of many American bishops, Mrs.
Engel's two chapters on the subject are detailed and riveting. No one can read these chapters and contend thereafter that the framework of the American constitutional regime, to which Baltimore Archbishop John Carroll, the first bishop and archbishop of the United States of America, sought to accommodate the Catholic Church.
No one can read these chapters and not be convinced of the fact that, as Pope Leo XIII noted clearly in Testem Benevolentiae, January 22, , that the American ethos of religious indifferentism and cultural pluralism helped to teach Catholics to view the events of the world and of the Church naturalistically, coming to believe that the Faith had no relationship at all to the conduct of national life. No one can read these chapters and not see how the Americanist paradigm that is so praised by Benedict XVI is responsible in large measure for the latter's oxymoronic support of "healthy secularism.
Indeed, the "AmChurch" desired by John Carroll and the Americanists who populated a good portion of the hierarchy was a model for the counterfeit church created by conciliarism. It was the Americanists among the bishops and clergy in this country in the Nineteenth Century who paved the way for the conciliarist notions of ecumenism and religious liberty. The moral corruption of the clergy that has come into full view in the past few years but had been reported for a long time in some Catholic publications was in large measure, although certainly not entirely, the result of the gradual corruption of the Faith in the United States of America as its holy tenets were surrendered little by little to the exigencies of pluralism and religious indifferentism.
Especially important for the Americanist bishops was the desire for Catholics to "fit in" with Protestants and others, convincing Catholics that it was perfectly acceptable to be immersed in the anti-Catholic culture an uncritical acceptance Calvinist capitalism its resulting consumerist materialism, the belief that partisan politics, especially by means of a slavish attachment to the Democrat Party, would "save" the country and help Catholics "achieve success," the desire to let others "live and let live" in their false religions during the week while assisting at Mass on Sundays.
While individual converts were won for the Faith in the Nineteenth Century, most of the bishops and priests believed that that there was no need to Catholicize the country. Indeed, the reverse was true. Catholics had to be "Americanized," and we can see the devastation of souls that has taken place as a result of this Americanization.
Here are some salient passages from Mrs. Engel's work concerning the early influences of Americanism on Catholics in the United States of America:. Bishop Carroll enjoyed full centralized powers over all the territories, properties, parishes and priests in the United States. On May 12, , after implicitly rejecting the concept of a democratically elected bishop, Pope Pius VI gave the Baltimore group a one-time only dispensation to elect their ordinary.
Father John Lewis was their first choice for Bishop of Baltimore, but he was too advanced in years, so the honor fell to Father Carroll. He was selected on May and his appointment was promptly approved by the Holy See.
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According to Catholic historian Hugh J. Carroll held great stock in the virtue of religious tolerance. Unfortunately, religious tolerance is not a Catholic virtue. There are the theological virtues of faith, hope, and charity and the cardinal virtues fortitude, justice, prudence, and temperance, but tolerance as a virtue is not to be found among them. And such an expulsion from the Church was always to be inflicted. The Apostles considered false doctrine destructive as a wicked example.
With weighty emphasis Paul declares Gal. Hertz's analysis of Carroll's deep admiration of the principles of the American founding, including separation of Church and State. The dominant idea in the mind of Bishop Carroll, who was as great a statesman as he was a churchman, an idea that has remained the inspiration of the Church, and has dictated all her policy in the last century.
Bishop Carroll did not wish to see the Church vegetate as delicate as a delicate exotic plant. He wished it to become a sturdy tree, deep rooted in the soil, to grow with and bloom wi the development of the country, inured to its climate, braving its storms, invigorated by them, and yielding abundantly the fruits of sanctification. His aim was that the clergy and the people should be so thoroughly identified with the land in which their lot is cast; that they should study its laws and political constitution, and be in harmony with its spirit.
In harmony in the spirit of the separation of Church and State. In harmony with the spirit of pluralism. In harmony with the spirit of the belief that it was not necessary to convert the nation to the true Faith so that it became confessionally Catholic. Hertz or other anti-Americanists, including me, are not engaged in "special pleading" tailoring the facts to fit preconceived conclusions. But if [Americanism] is to be used not only to signify, but even to commend the above doctrines, there can be no doubt but that our Venerable Brethren the bishops of the America would be the first to repudiate and condemn it, as being especially unjust to them and to the entire nation as well.
For it [Americanism] raises the suspicion that there are some among you who conceive of and desire a church in America different from that which is in the rest of the world. Engel provides a very good summary of the battles between the Americanist bishops and the anti-Americanist bishops. The open opposition of the Americanist bishops to papal documents, such as Pope Gregory XVI's Mirari Vos, , condemning liberalism in all of its forms, including the separation of the Church and State, was quite blunt. In like manner, Pope Pius IX's Syllabus of Errors, , was openly opposed by several American bishops, including Archbishop Martin John Spalding, the Archbishop of Baltimore and a relative of the equally rabid Americanist, Bishop John Lancaster Spalding of Peoria, whose days ended in disgrace , who, anticipating Joseph Ratzinger's own opposition to the Syllabus a century later, said that it did not apply to the United States.
Engel's narrative on this matter shows the parallel between the spirit of Americanism in the Nineteenth Century and conciliarism in our own day:. Spalding sent a copy of his pastoral to Rome and requested a clarification, but reportedly received neither a clarification nor a rebuke for his widely disseminated statement. Unfortunately, wishful thinking never changes reality, and the unpalatable reality for the opponents of the Syllabus was that the papal bull was a universally promulgated document binding on all Catholics throughout the world, bishops included, and that the separation of Church from State and State from Church was explicitly condemned without exception by Pius IX in proposition 55 of the Syllabus.
Separation of Church and State not contrary to Catholic principles? Pope Leo XIII made sure that the Americanist bishops understood that the American Constitution's separation of Church and State was indeed opposed to Catholic teaching, something he made abundantly clear in a passage from Longiqua Oceani, January 6, , that is curiously admitted by reflexive Catholic defenders of the American way:. For the Church amongst you, unopposed by the Constitution and government of your nation, fettered by no hostile legislation, protected against violence by the common laws and the impartiality of the tribunals, is free to live and act without hindrance.
Yet, though all this is true, it would be very erroneous to draw the conclusion that in America is to be sought the type of the most desirable status of the Church, or that it would be universally lawful or expedient for State and Church to be, as in America, dissevered and divorced.
The fact that Catholicity with you is in good condition, nay, is even enjoying a prosperous growth, is by all means to be attributed to the fecundity with which God has endowed His Church, in virtue of which unless men or circumstances interfere, she spontaneously expands and propagates herself; but she would bring forth more abundant fruits if, in addition to liberty, she enjoyed the favor of the laws and the patronage of the public authority. But it is not only within her own household that the Church must come to terms.
Besides her relations with those within, she has others with those who are outside. The Church does not occupy the world all by herself; there are other societies in the world. The rights and duties of the Church towards civil societies must, therefore, be determined, and determined, of course, by her own nature, that, to wit, which the Modernists have already described to us.
The rules to be applied in this matter are clearly those which have been laid down for science and faith, though in the latter case the question turned upon the object, while in the present case we have one of ends. In the same way, then, as faith and science are alien to each other by reason of the diversity of their objects, Church and State are strangers by reason of the diversity of their ends, that of the Church being spiritual while that of the State is temporal.
Formerly it was possible to subordinate the temporal to the spiritual and to speak of some questions as mixed, conceding to the Church the position of queen and mistress in all such, because the Church was then regarded as having been instituted immediately by God as the author of the supernatural order. But this doctrine is today repudiated alike by philosophers and historians. The state must, therefore, be separated from the Church, and the Catholic from the citizen. Every Catholic, from the fact that he is also a citizen, has the right and the duty to work for the common good in the way he thinks best, without troubling himself about the authority of the Church, without paying any heed to its wishes, its counsels, its orders -- nay, even in spite of its rebukes.
For the Church to trace out and prescribe for the citizen any line of action, on any pretext whatsoever, is to be guilty of an abuse of authority, against which one is bound to protest with all one's might. Venerable Brethren, the principles from which these doctrines spring have been solemnly condemned by Our predecessor, Pius VI, in his Apostolic Constitution Auctorem fidei. How can any traditional Catholic, including men ordained to the priesthood for the Society of Saint Pius X, fail to recognize that the sainted pontiff whose feast day is this coming Sunday condemned the very foundation of the American constitutional regime?
Why be opposed to conciliarism at all if one embraces its very Americanist roots? Engel, therefore, does Catholics a great service by providing the factual evidence concerning Americanism's anticipation of the errors that have infected so many Catholics, including so many traditional Catholics, as a result of the ethos of conciliarism in the past forty years. Engel pointed out that one of the chief Americanists, Archbishop John Ireland of Saint Paul, Minnesota, a man who once praised public schooling in an address to the National Education Association, provided an unabashed panegyric to the joys of the American way that have so devastate Catholics in this country--and which were foisted upon Catholics in Cuba and Puerto Rico and The Philippines following the Spanish-American War in Lost on the defenders of Americanism in our own day is this reality: Ah, yes, the American way.
Here is the context Mrs. With 14 archbishops and 61 bishops in attendance at the Third Plenary Council, Archbishop Ireland delivered a stunning opening address on the virtues of Americanism:. I am proud to do thee homage, and I pray from my heart that thy glory never be dimmed. Be ever free and prosperous that liberty triumph over the earth from the rising to the setting sun.
Christ the King had been publicly dethroned by Archbishop Ireland with the blessing of Archbishop Gibbons in front of the entire American hierarchy. Well, if anything, the dethroning of Christ the King was merely ratified by the American bishops. Our Lord's Social Kingship was first overthrown by Martin Luther, followed in rapid order by potentates eager to take advantage of his heresies in order to aggrandize themselves.
The Constitution of the United States of America, as I have demonstrated consistently in my writing on this subject in the past decade, makes no room for Christ the King and for Mary our Immaculate Queen. Engel also documents that Cardinal Gibbons was not averse to giving scandal to the faithful by consorting publicly with theosophists and Protestants and Jews, saying not a word about the necessity of their converting to the true Faith to save their immortal souls:.
Despite this clear teaching of the Church for almost years, Gibbons promoted the Noble and Holy Order of the Knights of Labor, a highly secretive and ritualized fraternal lodge that attracted a wide-assortment of Marxists, anarchists, and free thinkers and all around revolutionary and anti-clerical workers. The Knights of Labor was the precursor of the American Federation of Labor that attracted many Catholic workers and became a hotbed of Communism during the s and 40s.
After his ordination, Gibbons also committed himself to ecumenicalism. As Archbishop of Baltimore he repeatedly scandalized the Catholic faithful by preaching from Protestant pulpits, using a Protestant Bible, and intoning Protestant prayers. The groundwork had been established for aping the power of the Federal government itself within the Church: Engel points out in The Rite of Sodomy , the creation of the National Catholic War Council, established to demonstrate the "patriotism" of Catholics in support Woodrow Wilson's unjust involvement of the United States of America in World War I, provided a vehicle whereby unseen, faceless bureaucrats would come to dominate the life of the Catholic Church in this nation, a mirror of what happened in the Federal government of the United States, especially during and after the administration of President Franklin Delano Roosevelt March 4, April 12, Yes, the National Catholic Welfare Council did oppose birth control and took efforts to support family life and to oppose indecency in the motion pictures.
Nevertheless, the general thrust of the bishops' bureaucracy, which was unprecedented in the history of the Church, was to support leftist policies of the Federal government. After all, various Americanist bishops of the Nineteenth Century said that Mirari Vos and The Syllabus of Errors did not apply in our "enlightened" land of religious liberty and cultural pluralism and religious indifferentism.
Why should the American bishops consider themselves bound by Pope Pius XI's Quadragesimo Anno, , which stressed the principle of subsidiarity as opposed to massive government intervention in peoples' lives and his Divini Redemptoris, March 19, , which opposed Communism and forbade the provision of all assistance of whatever kind to governments run by Communists? Isn't the "American Church" an exception to all of this?
Conspicuously absent from the majority of these statements were references directly related to the practice of the Catholic faith, specifically the Mass, the Sacraments, Scripture, vocations, the priesthood, converts, dangers of secret societies including Freemasonry, the missions, Mary, the Mother of God, the Saints, and traditional Catholic devotions such as Forty Hours Devotion and the Rosary. The problem, of course, was that the Leviathan Secular State did not keep its part of the bargain.
It was intent on seeking a monopoly in the field of education. It advanced a secular morality apart from religion. And the federal government, beginning with the Franklin D. Roosevelt Administration, had declared itself to be the final arbitrator of sexual morality by using tax-funds to promote and finance domestic and foreign birth control programs and condom distribution in the military. In the strongly worded statement the hierarchy said that they were in favor of positive programs of social and economic development, immigration, and increased food production to alleviate demographic imbalances.
Up until the late s, the NCWC held the line on birth control and population control. However, by the mids this opposition had been severely eroded as is evidenced by the official attendance of Murder, Inc. Wade on abortion. Another factor in the weakening of the NCWC on the matter of birth control and population control was the pressure from major Catholic institutions of higher learning such as the University of Notre Dame, Catholic University of America and Georgetown University that had received massive infusions of money from the Rockefeller, Ford and Carnegie Foundations and were seduced into promoting Malthusian policies and programs at home and abroad.
Joseph Beasley of Tulane University in New Orleans, a birth control zealot with international ambitions wanted to start a birth control program for black welfare recipients in the northern counties of Louisiana. He was stymied, however, by State laws prohibiting the distribution of contraceptive information. So, the Dummies guides are a series of works. But the Loeb Classical Library is a series of editions, not of works. Home Groups Talk Zeitgeist. The 12 Days of LT scavenger hunt is going on. Can you solve the clues?