||The Roman Catholic Church|
|Background on Infiltration:
As Europes most powerful religious institution for many centuries, the Catholic Church served as a major barrier to revolution. Only through infiltration could the underground secret societies hope to neutralize opposition to their plans.
Waves of anarchist insurrection and seizures of power had broken out starting in the late Middle Ages in England, Germany, Italy, and other parts of Europe, but the anti-religious, Satanically-influenced Cathari-Albigensian revolutionary violence that seized southern France in the twelfth century dramatically caught official attention.1 Alarmed church officials, unaware of the secret Amaleki network, recognized the threat merely as heretical, but did finally move to suppress it.
In the early 1200s, just as the church was successfully mobilizing governments against the Cathari, two new monastic sects arose and adopted Catholic disguise, functioning from within the church to protect the revolution. The Franciscans whose founder, Francis of Assisi, had probable contacts with the Albigensians promoted such subversive Catharist concepts as egalitarianism (equality of all men, regardless of their true differences), an early version of socialism, animal rights, and vegetarianism, and was suspected by some of being secretly heretical; the Dominicans were founded in the heart of revolutionary, Catharist, southern France, and openly incorporated Catharists who claimed to have reformed, thus protecting them from the authorities.2 Both the Franciscans and their closely-allied Dominicans managed to receive official church protection and authority, and used their power base over the centuries fiendishly to deflect anti-heresy backlash away from actual revolutionaries toward the Jews, arch-enemy of the Amaleki nation. Wave upon wave of anti-Semitic violence and pogroms were fueled and orchestrated by Franciscan and Dominican agitators, often in direct defiance of orders by Catholic priests, bishops, popes, and kings who tried in vain to protect the Jews.3
By the late 1700s, the Franciscans and Dominicans had undermined the Jesuits, who were genuinely fighting heresy and were therefore feared and hated by the revolutionary Illuminati, to the point that Pope Clement XIV was fooled into suppressing the Jesuits while leaving the subversive Franciscans and Dominicans intact.4
The Illuminati itself aggressively recruited priests into the revolutionary underground, while ordering its new agents to continue advancing within the Catholic Church as infiltrators.5 The subversion began showing its influence by the late 1800s, with Marxist radicalism spreading rapidly throughout Catholic institutions under the label of Modernism. At that time, Pope Leo XIII brought Cardinal Mariano Rampolla into the Vatican as his Secretary of State, and the Cardinal promptly arranged for the future Pope Pius XII, then a young boy, to be educated at the most Marxist seminary in Italy. Cardinal Rampolla, as was later discovered, had secretly been the Grand Master of an occult, Satanic brotherhood known as the Ordo Templi Orientalis, whose founders were also involved in organizing the Fabian Socialist infiltration of the British and American governments through such front groups as the Council on Foreign Relations (CFR) in New York.6 Pope Leo XIII himself, while officially criticizing the most radical aims of Socialism and Marxist class warfare, nonetheless actually incorporated key elements of the Marxist agenda into Catholic theology with his defense of the Communist-created labor union movement and parts of its propaganda.7
Cardinal Rampollas circle of collaborators quietly extended their influence over the Vatican. By the 1930s and 1940s, Popes Pius XI and Pius XII were working behind the scenes to assist Fascist-Socialist and Communist revolution while outwardly maintaining an anti-Communist image, and were decreeing the first wave of Modernist reforms to weaken Catholic traditions.8 Popes John XXIII and Paul VI made the changes public with the Second Vatican Council of 1962-1965, which restructured and shattered the religious foundations of the Catholic Church while openly inviting Leftist influence into Catholicism at all levels.9
Since that time, the Vatican has pursued an increasingly Modernist, irreligious agenda from above while protecting the growing subversion of Liberation Theology, an overt support of Marxist revolution wrapped in Catholic language, from below.10 Liberation Theology priests and bishops rarely hide the fact that they are hardened Communists, often dispensing entirely with Catholic teachings as they support violence and terrorism with political action and even guns. Though most destructively effective in poor countries, the Liberation Theology movement has also spread its influence in Western Europe and the United States, pushing the most dangerous objectives of the ultra-Left as they increasingly hijack the Catholic Church as a weapon against Christian religion and against civilization in general.
1. Durant, W., The Age of Faith, Simon & Schuster, New York, 1950, pp. 769-776.
2. Ibid., pp. 769, 792-804.
3. Johnson, P. A History of the Jews, HarperPerennial, New York, 1987, pp. 193, 215-217; Sachar, A.L., A History of the Jews, Alfred A. Knopf, New York, 1955, pp. 199-203, 207.
4. Antelman, M.S., To Eliminate the Opiate, Vol. 1, Zahavia, New York, 1974, pp. 92-93.
5. Robison, J., Proofs of a Conspiracy, originally published 1798, republished by Western Islands, Belmont, MA, 1967, passim.
6. Martínez, M.B., The Undermining of the Catholic Church, Iiilmac, Mexico City, Mexico, 1991, pp. 31-34.
7. Leo XIII, Rerum Novarum: Encyclical on Capital and Labor, May 15, 1891, reproduced on www.vatican.va.
8. Martínez, M.B., Op cit., pp. 34-46, 60-106.
9. Davies, M., The Second Vatican Council and Religious Liberty, Neumann Press, Long Prairie, MN, 1992, passim; Le Roux, D., Peter, Lovest Thou Me?, Instauratio Press, Gladysdale, Victoria, Australia, 1989, pp. 9-19.
10. Martínez, M.B., Op cit., passim; Le Roux, D., Op cit., passim.