Category Archives: Enemies of the Catholic Church

Fifteen Major Heresies the Church has Faced

This work deserves to be re-blogged, and so it is….

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The history of the Catholic Church is full of all sorts of heresies that have assailed the truths of the faith.  From the earliest days of the Gnostics and Docetists all the way down to the Jansenists and Quietists of later centuries, it seems there has never been a shortage of heretical thought.

But in each age, God has brought forth great members of the faithful to combat each one.  Each one gave their life in service to Christ and His Church in their own way, either as martyrs, confessors, or simply as servants to others for the sake of the love of Jesus.

The following is a list of fifteen of the major heresies that the Church has faced, and the illustrious persons who stood against them.

LINK TO STORY

Police and thieves in the streets… (Police good. Thieves bad.)

May Day and the role of St. Francis of Assisi Catholic Church in Portland, Oregon.

Portland police are warning May Day demonstrators that violations of the law will not be tolerated, and now we know why. This from an Occupy Portland Tweet:


And this,

Their faces may be hidden, but they have their own propaganda machine, or as the young rads would have us call it today, an “Information Warfare Spoke” from which the following video originates.

–notice how it begins by commemorating the history of the first May Day in America (1886 Haymarket Massacre in Chicago) when a dynamite bomb was thrown at police. Yep, dynamite bomb. And according to these useful idiots that same world returns to America on May 1st, 2012…

The cohorts responsible for the above propaganda call themselves The Portland Liberation Organizing Council (PLOC). They believe in [quote], “collective control of community resources, including land, housing and space to organize.”

For the uninitiated or uneducated, this is called Communism. A failing philosophy and political system that was and remains ultimately responsible before God and man for the deaths of millions of real living innocent persons.

According to their website,

PLOC is coordinated through a spokes council comprised of working clusters (see diagram). Each cluster is comprised of groups or members within groups from the radical community that are focused on a specific area of work.

So, Portland police aside, guess if they have their own way about it the specific focus of work on May 1st this year will be that “nobody, and nothing works” and anarchy alone prevails in the streets of Portland until Capitalism is done away with.

Okay, we get it.

Radicalism and anarchy is widely associated with the Occupy Movement and May Day is its big rally and cry-in, not to be confused with love-in, peace-out, or even justice.  But for Catholics that’s not what May 1st, or for that matter, the entire month of May represents–and no Catholic or parish should ever support this rubbish. That’s why faithful Catholics in Western Oregon should start asking the Archpdx chancery why the spokes council meets every Thursday at a Catholic Church? Again, from the source:

This is a day when those heavily involved in working groups within Occupy Portland have an opportunity to exchange announcements, connect, and decide proposals affecting the inner workings of Occupy Portland. Anyone not associated with a group is welcome to attend and participate by sitting in the open caucus. Currently held in the Cafeteria at St. Francis.

Here’s a question I would like answered: Why does the Archdiocese of Portland, Oregon, permit St. Francis of Assisi Catholic Church to house, promote, and support Occupy Portland, when it’s obvious that in pursuing its goals OP plans, promotes, and enables lawlessness and violence, in effect endangering society?

I can’t believe the Sacred Heart is pleased with His body contributing to the scandal of police and thieves slugging it out in the streets on May 1st, the feast of St. Joseph the Worker. I do believe, however, that the following suggestion would be more merciful and in accord with the mind of Christ: May 1 is celebrated in Communist countries as the Day of the International Solidarity of Workers. Today would be a good day to pray for atheistic Communism’s influence to cease and a proper application of the principles explained by Leo XIII in Rerum novarum and John Paul II in Centesimus annus to be the guide used by nations–including our own.

To voice your charitable objections…

+++++++++++++
ARCHDIOCESE OF PORTLAND – WESTERN OREGON
838 E. Burnside St.Portland, OR 97214-1895
http://www.archdpdx.org/

Most Reverend John G. Vlazny

abjgv@archdpdx.org

rjohnson@archdpdx.org (AB secretary)

Mary Jo Tully – Chancellor
mjtully@archdpdx.org
503-234-5334 Fax 503-234-2545

The Archdiocesan Pastoral Council (western Oregon)
http://www.archdpdx.org/

END OF POST

HT/Catholic Culture

CCHD — “It’s All Good!”

What Is the Catholic Campaign for Human Development Trying to Do?

Did you say you want a revolution?

By Stephanie Block

The American Life League gets eternal kudos for its exposé of the connections between the “Catholic” Campaign for Human Development’s (CCHD) annual funding program and abortion.[i]  That alone should be enough to inspire profound, systemic reform of collection.However, there’s another element in this that’s also disturbing and ultimately leads to the same end of unchecked abortion rights.

Consider this bulletin insert from last Sunday, which appeared in a parish of the Davenport, Iowa Diocese. It includes the short story of a CCHD intern who describes her “opportunity to work with Quad Cities Interfaith, a CCHD-funded group.  Among other duties, I have mentored a group of central city youth who fight many obstacles, including poverty.  The group has titled themselves Hear Us Now and seeks to create a voice for themselves in the hopes of bringing about positive change in their schools, their community, and their lives.  I have seen them grow tremendously under the care and leadership training Quad Cities Interfaith offers.  This past year, they formed relationships with the police, the mayor, and school board members and have even spoken publicly at a fundraising event about the positive influence of Hear Us Now in their lives.”

Coupled with accompanying boxes of poverty statistics and the bishop’s column, “Working to Break the Cycle of Poverty,” in the November 3, 2011 diocesan paper, the impression – the promise – is that CCHD is a poverty-fighting collection.  “The Catholic Campaign for Human Development (CCHD) carries out Jesus’ mission ‘to bring good news to the poor…release to captives…sight to the blind and let the oppressed go free,’” the bulletin insert proclaims.

But…

What is this “positive change” we Catholics are funding?

What ideas are being given voice through the youth trained by Quad Cities Interfaith?

To what end are the political relationships with police and public officials formed?

The bulletin insert doesn’t say.

It doesn’t have to.  Sound-bytes and slogans do the job.

If, however, one were to peek behind the veil, there are curious things to find.

In the Beginning

One would discover extraordinary grants awarded during CCHD’s first years.  Here are three from the 1970-1971 inaugural grant period:

·         $50,000 to the Universidad de Aztlan, an alternative educational initiative spawned from Plan Espiritual de Aztlán (Spiritual Plan of Aztlan),[ii] a “manifesto” that insisted “economic control of our lives and our communities can only come about by driving the exploiter out of our communities, our pueblos, and our lands …. Lands rightfully ours will be fought for and defended.”  The exploiter is identified earlier in the document as the brutal “gringo.”[iii]

·         $25,000 to Interreligious Foundation for Community Organizations for Alinskyian organizing.  The Foundation was a deliberate attempt to circumvent “internal debates over Alinsky’s intentions and methods and over the role the churches should be playing in political affairs.”[iv]  In other words, to filter money less visibly, and therefore less controversially, into Alinsky’s work, supporters created an “ecumenical front” to “shield the churches supporting community organizations from the growing anti-Alinsky” sentiments of their congregations.[v]
·         $100,000 to Los PADRES an association of priests who, among other things, established the Mexican American Cultural Center, a hub of liberation theology.[vi]The question isn’t whether these organizations should be free to express their own, peculiar perspectives but is why the Catholic Church, whose perspective is so different, was funding them?  And, lest one dismiss these examples as aberrations, there are numerous others, equally anti-Catholic, funded by CHD in 1970-1971.Or consider CHD’s[vii] early educational materials, which promoted liberationism.  The CHD “Sourcebook on Poverty, Development and Justice,”[viii] published during those first years of the Campaign, argues that “the ‘religious’ person in our society is often equated with the ‘morally upright’ person” but it is, rather, the socially conscious person who is “morally upright.” The author concludes: “In biblical language, liberation is primarily liberation from sin…to speak of liberation in a social sense, then, is to speak of social sin – and to emphasize the social struggle against sin.” [ix]Another of the Sourcebook’s authors retells the parable of the Last Judgment (Matt. 25:32-46) and puts into Jesus’ mouth the words: “When you changed those structures that generate hunger, thirst, nakedness, and loneliness, when you created or operated structures through which men could finally feed themselves, satisfy their thirst and clothe themselves in a community of justice and love, it was to me that you did it.  And when you abstained, it was to me that you did not do it.”[x]Still another author touts “liberating education” – a process quite distinct from traditional western education, which is “institutional, self-serving and divorced from developmental needs, forcing the learned to look elsewhere for meaning and causing institutional education to be in many cases the experience of irrelevance.  Catholic education in the U.S. seems to have shared in this deficiency.”  The “new theory of catechesis,” which includes values clarification and a  threefold pedagogy of transference, reflection, and action-living, is lived out by the learner in a “continual dialectical interrelationship.”[xi]This is not Catholic thought.  This is not service to the poor.It is a political worldview that wants the “infrastructures” of religious institutions – their moral credibility, their interpersonal connections, their resources, and such – for its own uses.Twenty-five Years Later“OH!” someone protests.  “That was long ago. CHD was young; mistakes were made.  It changed!”Did it really?

Twenty-five years after CHD’s founding, at its anniversary celebration in Chicago, keynote speakers were prominent members of the Democratic Socialists of America?[xii]  AFL-CIO president at the time, John Sweeney, served as an advisor to the United States Catholic Conference was another influential Democratic Socialist of America.  Yet another USCCB advisor was Ernesto Cortes, southwest regional director of the Alinskyian organizing network, the Industrial Areas Foundation.  CHD grants in 1995 went dozens of Alinskyian community organizations, pushing liberationism in Catholic parishes.  CHD educational materials from the time, such as “Poverty and Faithjustice” guided participants to the conclusion that poverty in the United States requires fundamental changes in its social and economic structures. [xiii]

So many disturbing facts; so many unanswered questions.  What exactly are these fundamental social and economic changes being funded?  Are they the same as those recommended by the Democratic Socialists of America?  How are these changes to be brought about?

Entering a New Millennium

In 1998, CHD “reformed.”  Under pressure from critics, the Campaign added the word “Catholic” to its name and produced a new set of guidelines emphasizing the sanctity of life and disqualifying organizations from CCHD-funding whose primary or substantial thrust was, ostensibly, contrary to Catholic teaching.

It continued to fund the same organizations, however.

One of these was ACORN.  In 1997, the Wanderer Forum Foundation mailed a copy of ACORN’s socialist People’s Platform to every bishop in the country, and gave them documentation about the political party, called the New Party, which the CHD-funded ACORN, the CHD-funded Industrial Areas Foundation network, and the Democratic Socialists of America (DSA) were building during the 90s.

The C/CHD continued funding ACORN for another decade, however, until public outcry became too broad to ignore.   ACORN’s illegal activity was something CCHD couldn’t support; its openly socialist policies and connections – its plans for “positive change” were something it did support.

And CCHD continues to support organizations with similar objectives to ACORN.  In particular, it is funding many of the organizations behind the current “movement” of civic unrest.   In other words, the mass protests of the last several years are organized, in part, by CCHD-funded groups.

Immigration: Consider the wave of marches and rallies demanding increased rights for undocumented workers.  Before sweeping the country in 2006,[xiv] they were preceded by scores of CCHDawards – such as the more than half million dollars for a Nationwide Immigrant Empowerment Project, announced in 2000, to help “immigrants identify and overcome barriers to full participation in their adopted country.”

Many additional grants were distributed.  In the 2001-2002 grant period, $30,000 was awarded the Interfaith Coalition for Immigrant Rights in California and $30,000 to the National People’s Action[xv] affiliate Organization of the Northeast for its Work, Welfare, and Immigration Strategy Team in Illinois …just to name two.

·         The California-based Interfaith Coalition for Immigrant Rights was one of 30 community organizations and local coalitions involved in launching the “Week of Action Against ICE Raids and for Immigrant Rights” in 2007.[xvi]
·         The Illinois-based Organization of the Northeast “helped organize a massive immigrant rights march in Washington, D.C.”[xvii] in 2010.

There were dozens of other CCHD-funded groups in 2001-2002 that later helped organize immigration protests and rallies.  And there were dozens more funded in subsequent years.

Universal Healthcare: Wait, we’re just getting warmed up!  What about the massive drive to pass a universal healthcare package, irrespective of abortion components?  In 2009, PICO and Gamaliel – two of the larger Alinskyian networks whose local affiliates receives millions of CCHD-dollars – worked with Faith in Public Life, Faithful America, Sojourners, and Catholics in Alliance for the Common Good (progressive organizations targeting religious institutions) to run ads on Christian radio in conservative states for “health care reform.” They coordinated “health care” Sundays during the summer to support the legislation.

Occupy Wall Street and Anti-Banking: Or, what of the Occupy Wall Street protests?  In the last decade, CCHD has given substantial money to the Interfaith Worker Justice network, which was created “to facilitate relationships between local religious leaders and labor unions throughout the United State”[xviii]  and has been working with its union allies to support the Occupy Wall Street protests.[xix]

CCHD has also given substantial grants to National People’s Action (NPA) affiliates, which are intensely committed to increased banking regulation.   A member of Americans for Financial Reform,NPA joined the AFSCME union, CCHD-funded affiliates of USAction, and the CCHD-funded, Alinskyian organizing PICO network[xx] in “fighting to regulate the financial industry.”[xxi]

Under the banner of “Showdown on Wall Street,” NPA – again working in coalition with the AFL-CIO – orchestrated protests in New York City.[xxii]   A year later, NPA’s “Make Wall Street Pay” campaign included the takeover of a DC branch of Bank of America – and involved PICO and the Alliance for a Just Society.[xxiii]  Around the same time, ACORN’s founder Wade Rathkeannounced there would be “days of rage in ten cities around JP Morgan Chase” that would be “the beginning of the anti-banking jihad,” organized by the SEIU union, which urged participants at the 2011 Left Forum “to do everything in their power to make the nation’s financial problems far, far worse,” including staying in their homes as long as possible without paying delinquent mortgages.[xxiv]

Another effort to disrupt the economy, called “New Bottom Line,” which called for participants to move as much money as possible out of major banks on November 5, 2011, was led by the same group, specifically NPA, PICO, the Industrial Areas Foundation of the Southeast (IAF-SE), and others related to the former ACORN network.[xxv]

This is the “change” Catholics are funding through their CCHD dollars.

These are the ideas are being given voice by the CCHD-funded, Gamaliel affiliate, Quad Cities Interfaith (QCI), using these strategies.  In 2005, QCI was a sponsoring organization for an immigration rally outside the National Governor’s Association (NGA) Annual meeting.[xxvi]  In 2009, QCI joined other protesters at the National Mall to “Rally for Health care Justice in Washing DC.”[xxvii]  In October 2011, it rallied at the state capitol for job creation in Illinois.[xxviii]

You want a revolution?  Why didn’t the bureaucrats at CCHD explain beforehand – in the 70s and 80s – that this is “systemic change” they’re after?  Or…did they and no one listened?

Stephanie Block is a Spero columnist. She also edits Los Pequenos.org – a publication based in New Mexico.

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[i] To read the 2011-12 report, visit www.reformcchdnow.com
[ii] Lee Stacy, Mexico and the United States, (Marshall Cavendish, 2002 ) p.70.
[iii] Full text of Plan Espiritual de Aztlán (Spiritual Plan of Aztlan): www.utpa.edu/orgs/mecha/aztlan.html
[iv] P. David Finks, The Radical Vision of Saul Alinsky, (New York: Paulist Press, 1984), p 167.
[v] The Radical Vision of Saul  Alinsky…p 234.
[vi] Texas State Historical Association, “PADRES,” from The Handbook of Texas Online: www.tshaonline.org/handbook/online/articles/ixp02 (accessed 11-3-11)
[vii] The word “Catholic” wasn’t added the Campaign for Human Development’s name until 1998.  Therefore the acronym for the Campaign’s early years is CHD.
[viii]  “Sourcebook on Poverty, Development and Justice,” edited by the Education Staff of the Campaign for Human Development, published by the United States Catholic Conference, undated (around 1973-4).
[ix] Sourcebook…(emphasis in the original), pp. 67, 73; written by Peter J. Henriot, S.J., Staff Associate of the Center of Concern.
[x] Sourcebook…. “The Social Mission of the Church in the United States,” by Sr. Elinor Shea, OSU and Frederick J. Perella, JR., Assistant Educational Coordinator of the CHD, p. 45 (quoting ReneLaurentin, Liberation, Development, and Salvation, p. 123).
[xi] Sourcebook…. “Education to Justice” by Sr. Josephine Dunne, SHCJ, the Education Coordinator of CHD, pp. 117, 119-120, 124-125.
[xii] Namely, Dr. Cornel West and Dolores Huerta, honorary chairs of the Democratic Socialists of America.
[xiii] “Poverty and Faithjustice: An Adult Education Program on Christian Discipleship in the United States,” prepared by the Catholic Campaign for Human Development and Catholic Relief Service, published by the United States Catholic Conference, 1998, p.2.  According to the declaration of Msgr. Dennis M. Schnurr, General Secretary NCCB/USCC, at the beginning of “Poverty andFaithjustice,” the material is a 1997 CCHD planning document, approved by general membership of the NCCB, which authorized the CCHD “to develop relevant materials on social justice issues in order to raise the consciousness of parishioners.”
[xiv] See, for example, “Rallies across U.S. call for illegal immigrant rights,” CNN Politics, 4-10-06: articles.cnn.com/2006-04-10/politics/immigration_1_jaime-contreras-national-capital-immigration-coalition-illegal-immigrant-rights?_s=PM:POLITICS
[xv] As a dues-paying member of United Power for Action and Justice, ONE is also affiliated with the IAF.
[xvi] “Immigrant Communities Demand An End to Immigration Raids,” 2-26-07
[xvii] Adam Doster, “Chicago Group Wants Intransigent Lawmakers To Pay ‘Political Price,’” Progress Illinois, 6-8-10.
[xviii] George E. Schultze, SJ, “Work, Worship, and Laborem Exercens in the United States Today,” working draft paper, University of San Francisco, undated.
[xix] Among other things, the IWJ website carries “We are the 99 Percent: Occupy Wall Street,” Congregation Discussion Guides and “Prayer Service for Supporting Occupy Together,” (accessed 5-4-11).
[xx] Americans for Financial Security, coalition members:  ourfinancialsecurity.org
[xxi] Heather Booth bio, New Organizing Institute Staff: www.neworganizing.com/profile/Heather-Booth
[xxii] Showdown on Wall Street, 4-29-10: showdowninamerica.org/showdown-wall-street
[xxiii] Make Wall Street Pay Press Release, “Homeowners Tell Attorneys General: ‘Not Enough;’ Hundreds Go to National Association of Attorneys General’s Convention,” 3-7-11:makewallstreetpay.org/news/2011_0307c.html; David Dayen, “National People’s Action Takes over BofA Branch in DC: Updates, 3-7-11: news.firedoglake.com/2011/03/07/national-peoples-action-takes-over-bofa-branch-in-dc
[xxiv] F. Vincent Vernuccio and Matthew Vadum, “SEIU plans days of rage against Wall Street: Boycotts, Marches, and Protests…How to Put Banks on the Edge of Insolvency,” Canada Free Press, 7-18-11.
[xxv] “Hundreds Protest Wells Fargo Shareholder Meeting in SF,” San Francisco Bay Guardian (online), 5-4-11;  Joel B. Pollak, “Email from Lisa Fithian to Occupy Wall Street Confirms ACORN Role in Occupy’s Next Assault on Banks,” [undated but around 10-21-11].
[xxvi] Iowa Citizens for Community Improvement, informational flier: “Hundreds of Iowans rally for Immigration Reform; Announce plan to engage governors, Iowa’s political leaders in reform efforts: Call on Governors Vilsack, Huckabee and Iowa Political Leaders to Fight to Restore Integrity, Humanity to Nation’s Broken Immigration System,” 7-16-05:www.iowacci.org/news/pressreleases/latino/latinopress_3.htm
[xxvii] Quad Citites Interfaith: www.qcinterfaith.org/modules/piCal/index.php?com_mode=flat&com_order=1&event_id=742
[xxviii]  “Gamaliel of Illinois Action for Jobs at State Capitol – Part 1:” www.youtube.com/watch?v=q4aZyAkHkxI

VIDEO: Let Us Pray for the Vandals of Rome.

It is written of all men concerning God, that “They shall look on him whom they pierced.” [John 19:37]. And like the unbelieving Apostle Thomas, these hooligan’s too will drop to their knees, if not their bellies; yes, their souls as well as flesh will lie open in obedience to the all-powerful presence of the Creator of heaven and earth… They will look upon His Pierced Heart and every wound he suffered on behalf of their every transgression; and at that very moment, a great lament will take hold within their own hearts, marking them indelibly with regret–because they offended the all-holy Mother of God before her Son–the King of Kings and Lord of Lords. Let us pray, as surely as Mary, the Queen of Peace is, that this occurs within the lives of these vandals before The Last Judgement–that what is also written within sacred scripture, may be true of them: “He who is forgiven much, will love much.” [Luke 7:36-50]

VIDEO: http://pt.gloria.tv/?media=205626

Priest Under Fire — An Interview of Father Michael Rodriguez

[ED.] Where in the entire world of Catholicism are more priests like this to be found?

(www.RemnantNewspaper.com) Michael J. Matt (MJM): First off, Father, I’d like to thank you for the stand you’ve taken in recent months in defense of the Church’s moral teaching, especially with respect to so-called ‘gay marriage’.  Catholics all across the country have been following your case, and we’re delighted to have a chance today to ask you a few questions. Before we get into the “controversy”, however, I wonder if you’d mind telling us a little something about your personal background?

Father Rodriguez (FR): Not at all. I was born in El Paso, Texas, on August 23, 1970, the middle child of five. Many years later my parents adopted a sixth child, my youngest sister. As I grew up in the early ’70s, I was completely unaware of the disastrous post-Vatican II revolution that was sweeping throughout our beloved Catholic Church. Thanks be to God, I was raised by parents who were staunch Catholics with their childhood roots in the pre-Vatican II Catholicism of México. An example of the depth of these roots is that my maternal grandmother (born in 1906, in Aguascalientes, México) never accepted the Novus Ordo. She left this passing world in August 2002, always true to the Ancient Rite. Requiescat in pace. Even though my parents had accepted and adapted to Novus Ordo Catholicism during their post-collegiate years, they nevertheless raised us similar to how they had been raised: fidelity to Mass (albeit the Novus Ordo) and Confession, praying the Holy Rosary at home in the evenings, praying novenas and the Stations of the Cross, etc. As I reflect back on my childhood, it was a time of great grace and blessings. Even though my parents failed to hold fast to all the venerable traditions of our Faith and the Ancient Rite, they still did an excellent job of instilling the Faith in us. Interestingly enough, we four older children (born between ’67 and ’74) are now ardent supporters of the Traditional Latin Mass, even more so than our parents.

MJM: And are there one or two persons in your life that mentored you and helped you to remain open to God’s call?

FR: My parents, Ruben and Beatrice, were the ones who were most instrumental in my eventual discernment of a vocation to God’s holy priesthood. Through my father, God blessed me with discipline, fortitude, perseverance, and a love for study. Through my mother, God graced me with the convictions of faith, awe for the Catholic priesthood, a tender devotion to our Blessed Mother, and a love of religion.

MJM: At what point in your life did you know you had a vocation?

FR: I was raised in El Paso, TX, but spent four years (1981-1984) living with my family in Augsburg, Germany. We returned to El Paso, and I began high school. Following my junior year, I spent the summer (1987) at M.I.T. University in Cambridge, MA. I was participating in a special program for gifted minority students from around the nation. The program was geared to recruiting us to study engineering and science at M.I.T. as undergraduates. Well, our good God had different plans for me! I left El Paso that summer thinking I’d study electrical engineering (like my father) upon graduating from high school, only to return from Boston six weeks later, announcing that I wanted to enter the seminary! My mother was overjoyed.

MJM: Clearly, someone was looking out for you. Do you have a favorite saint, by the way?

FR: My favorite saints are: St. Michael the Archangel, St. John the Baptist (largely due to my 9 1/2 years at this El Paso parish), St. Paul the Apostle, St. Ignatius Loyola, St. Alphonsus Liguori, and, to no surprise, the holy Curé of Ars. I have a special devotion to the Blessed Virgin Mary under three of her specific titles: Immaculate Conception (I was ordained to the priesthood on Dec. 8, 1996), Mater Dolorosa, and Nuestra Señora de Guadalupe.

MJM: And, liturgically—where would you place yourself?  I know you offer the traditional Latin Mass, but is it accurate to describe you as an outright “traditionalist”?

FR: Liturgically, I’m 100% behind the Traditional Latin Mass, which is without question the true Mass of the Roman Catholic Church. Theology, liturgy, Catholic spirituality and asceticism, and history itself all point to the obvious superiority of the Classical Roman Rite. Unfortunately, all of my seminary formation was in the Novus Ordo, and I only “discovered” the Latin Mass about six years ago, so I still have a lot to learn in terms of “real Catholicism,” i.e. “traditional Catholicism.”

MJM: What was it initially that led you to begin offering the old Mass?

FR: About six years ago, several members of the faithful began asking me if I would be interested in offering the Traditional Latin Mass. At the time, there was serious concern on the part “El Paso’s remnant” of traditional Catholics that the Jesuit priest who was offering the Latin Mass twice a month (under the 1988 Ecclesia Dei “Indult”) was going to be transferred. Thus, they were looking for another priest who would be willing to offer the Latin Mass. At first, I declined, not so much because I wasn’t interested, but due to the immense workload which I was already carrying.

As the weeks passed, I began to study the prayers and theology of the Traditional Latin Mass. The more I studied, the more my awe and amazement grew. I was “discovering” not only the true Catholic theology of the Mass, but also the true Catholic theology of the priesthood, and so much more! Throughout my first nine years of priesthood, I had struggled to make sense of the very serious problems which exist in the Church. At this point, it was obvious that anextreme crisis pervaded the Church and her hierarchy, but why? I just couldn’t quite understand how all of this “diabolical disorientation” had come to pass . . . until the brilliant light of the true Catholic Mass (“Emitte lucem tuam et veritatem tuam . . .”) began to penetrate my priestly soul. This “discovery” of the Traditional Latin Mass has been, by far, the greatest gift of God to my poor priesthood.

MJM: So this gives us an idea of how Pope Benedict’s motu proprio Summorum Pontificum can and does impact priests who might otherwise never  have had the opportunity to discover this great treasure. Given how it impacted you, how do you believe Summorum Pontificum will impact the Church long term?

FR: Unfortunately, both Summorum Pontificum and Universæ Ecclesiæ have plenty of weaknesses. Nevertheless, these documents do represent an initial step in what will probably still be a long and arduous “Calvary,” i.e. the quest of traditional Catholics to restore the Cross, the Mass, the kingship of Jesus Christ, and true Catholic doctrine, outside of which there is no salvation. In Article 1 of Summorum Pontificum, Pope Benedict XVI writes that “due honor must be given to the Roman Missal promulgated by St. Pius V for its venerable and ancient usage.” This directive of our Holy Father is currently being disobeyed almost universally. In the accompanying letter to the world’s bishops (July 7, 2007), Pope Benedict XVI writes, “What earlier generations held as sacred, remains sacred and great for us too, and it cannot be all of a sudden entirely forbidden or even considered harmful. It behooves all of us to preserve the riches which have developed in the Church’s faith and prayer, and to give them their proper place.” These remarkable words of our Holy Father are also being disrespected and disobeyed almost universally, especially by many bishops. Finally, Universæ Ecclesiæ, No. 8, states very clearly that the Ancient Rite is a “precious treasure to be preserved” and is to be “offered to all the faithful.” Where in the entire world of Catholicism is this directive actually being obeyed? The same number fromUniversæ Ecclesiæ emphasizes that the use of the 1962 Roman Liturgy “is a faculty generously granted for the good of the faithful and therefore is to be interpreted in a sense favourable to the faithful who are its principal addressees.” This is an astounding statement. This statement from Rome means that the use of the 1962 Missal doesn’t depend on a particular bishop’s liturgical views, preferences, or theology. It’s not about the bishops! On the contrary, it’s about the faithful! Where in the entire world of Catholicism is this directive actually being obeyed?

MJM: Are you now able to offer the old Mass exclusively? 

FR: Since I began my new assignment (Sept. 24, 2011) out in the rural, isolated missions of the El Paso Diocese, I’ve offered the Traditional Latin Mass exclusively. I consider this to be a marvelous and unexpected blessing from Providence in the midst of a very difficult trial. I hope to continue offering the Traditional Latin Mass exclusively. If it were strictly up to me, I would never celebrate the Novus Ordo Missæ again. However, the sad reality of having to “obey” in the Novus Ordo Church that has largely lost the Faith, and the need to reach out patiently to Novus Ordo faithful who have been so misled, means that I will probably be “forced” to celebrate the Novus Ordo occasionally. In these instances, however, it will be the Novus Ordo ad orientem, with the Roman Canon, the use of Latin, and Holy Communion distributed according to traditional norms.

MJM: Up until last year, I believe, things were pretty quiet in your priestly life.  What happened to change all that?

FR: The local, and even national, “controversy” that has engulfed me is due to the fact that I have been vocal in promoting what the Roman Catholic Church teaches in regard to the whole issue of homosexuality. It’s a disgrace, but the City Council of El Paso has been adamant in trying to legitimize same-sex unions. This goes completely contrary to Catholic Church teaching. I’ve made it clear to the Catholics of El Paso (and beyond) that every single Catholic has a moral obligation before God Himself to oppose any government attempt to legalize homosexual unions. A Catholic who fails to oppose this homosexual agenda, is committing a grave sin by omission. Furthermore, if a Catholic doesn’t assent to the infallible moral teaching of the Church that homosexual acts are mortally sinful, then such a Catholic is placing himself / herself outside of communion with the Church. These are the Catholics who are actually excommunicating themselves, not the Society of St. Pius X!

MJM: I can understand why the civil authorities and media might find this “controversial”; but why would your ecclesial superiors find it so?

FR: The dismal response of both civil and ecclesiastical authorities to the authentic teachings of the Catholic Church in regard to homosexuality demonstrates how extreme the current crisis of faith actually is. It really can’t get much worse. There’s hardly any faith left to lose! Even a pagan, bereft of the light of faith, can arrive at the conclusion that homosexual acts are intrinsically evil. Reason, natural law, and consideration of the male and female anatomy more than suffice to confirm this moral truth.

MJM: And yet you must go where the bishop tells you to go.  Is this difficult for you?

FR: In my particular circumstances, obedience to my bishop has been incredibly difficult. Nevertheless, obedience is essential to the priesthood, and I intend to be obedient. One consoling aspect of “sacrificial,” “death-to-self” obedience, is that the Holy Ghost will always come to one’s assistance. I’m reminded that my poor sufferings are nothing compared to those of Mater Dolorosa and our Divine Redeemer. If I’m counted as one even slightly worthy to suffer for the Faith and the Traditional Latin Mass, I will consider myself profoundly blessed. God is so good.

MJM: As you are already living through a form of persecution, I assume you foresee more to come not only for you personally but for all Catholics who stand in defense of Church teaching. But what about the future?  Any hope?

FR: Yes, I do foresee plenty of persecution still to come for all those who remain steadfast in the Faith and in their adherence to the Ancient Rite. However, the promise of our Savior cannot but fill our souls with hope, “Blessed are they that suffer persecution for justice’s sake, for theirs is the kingdom of heaven. Blessed are ye when they shall revile you, and persecute you, and speak all that is evil against you, untruly, for My sake. Be glad and rejoice, for your reward is very great in heaven.” (Mt 5:10-12)

MJM: How can lay Catholics best survive this crisis of faith?

FR: In order to overcome this crisis of faith, we must (1) do everything in our power to recover the Catholic Faith: the Ancient Rite, traditional Catholic teaching in doctrine and morals, the theology and philosophy of St. Thomas Aquinas, traditional Catholic piety and devotions, and a traditional Catholic “code of living” or “rhythm of life.” (2) On a daily basis we must strive to pray, study, fast, do penance, and practice charity with the aforementioned goal in mind. Finally, I strongly urge all faithful Catholics to (3) pray the Holy Rosary daily and heed our Blessed Mother’s Message at Fatima.

One of the hallmarks of the Traditional Latin Mass is its exquisite and concentrated focus on eternity. If we are to survive and overcome this terrible crisis of faith in the post-Vatican II Catholic Church, we have to keep our intellect and will focused on eternity. We cannot lose hope when, from a worldly perspective, all seems lost. Jesus Christ promises “the kingdom of heaven” to those who endure persecution, and “a great reward in heaven” to those who suffer for His sake. (Mt 5:10-12) The final goal is heaven! Like St. Paul, we must press ahead towards the ultimate “prize” (Phil 3:14) and never cease to “seek the things that are above, where Christ is sitting at the right hand of God.” (Col 3:1)

MJM: Like so many others, Father, I find myself deeply moved by your powerful witness not only to the Faith itself but also to the Catholic priesthood, which, as you know so well, is under diabolical attack. Thank you for this example of what it means to be a Catholic in an era of persecution. May all of us have the courage to follow your lead through the rough seas still ahead.

The Pillars of Unbelief: Six modern thinkers who’ve harmed the Christian mind — Part III: Karl Marx (1818-1883)

SOURCE: (3) The Pillars of Unbelief – Karl Marx

By Peter Kreeft

Among the many opponents of the Christian faith, Marxism is certainly not the most important, imposing or impressive philosophy in history.

But it has, until recently, clearly been the most influential. A comparison of 1917, 1947 and 1987 world maps will show how inexorably this system of thought flowed so as to inundate one-third of the world in just two generations — a feat rivaled only twice in history, by early Christianity and early Islam.

Ten years ago, every political and military conflict in the world, from Central America to the Middle East, turned on the axis of communism vs. anti-communism.

Even fascism became popular in Europe, and is still a force to be reckoned with in Latin America, largely because of its opposition to “the specter of communism,” as Marx calls it in the first sentence of his “Communist Manifesto.”

The “Manifesto” was one of the key moments in history. Published in 1848, “the year of revolutions’ throughout Europe, it is, like the Bible, essentially a philosophy of history, past and future. All past history is reduced to class struggle between oppressor and oppressed, master and slave, whether king vs. people, priest vs. parishioner, guild- master vs. apprentice, or even husband vs. wife and parent vs. child.

This is a view of history even more cynical than Machiavelli’s. Love is totally denied or ignored; competition and exploitation are the universal rule.

Now, however, this can change, according to Marx, because now, for the first time in history, we have not many classes but only two — the bourgeoisie (the “haves,” owners of the means of production) and the proletariat (the “have-nots,” non-owners of the means of production).

The latter must sell themselves and their labor to the owners until the communist revolution, which will “eliminate” (euphemism for “murder”) the bourgeoisie and thus abolish classes and class conflict forever, establishing a millennium of peace and equality. After being utterly cynical about the past, Marx becomes utterly naive about the future.

What made Marx what he was? What are the sources of this creed?

Marx deliberately turned 180 degrees around from the (1) supernaturalism and (2) distinctiveness of his Jewish heritage to embrace (1) atheism and (2) communism. Yet Marxism retains all the major structural and emotional factors of biblical religion in a secularized form. Marx, like Moses, is the prophet who leads the new Chosen People, the proletariat, out of the slavery of capitalism into the Promised Land of communism across the Red Sea of bloody worldwide revolution and through the wilderness of temporary, dedicated suffering for the party, the new priesthood.

The revolution is the new “Day of Yahweh,” the Day of Judgment; party spokesmen are the new prophets; and political purges within the party to maintain ideological purity are the new divine judgments on the waywardness of the Chosen and their leaders. The messianic tone of communism makes it structurally and emotionally more like a religion than any other political system except fascism.

Just as Marx took over the forms and the spirit of his religious heritage, but not the content, he did the same with his Hegelian philosophical heritage, transforming Hegel’s philosophy of “dialectical idealism” into “dialectical materialism!” “Marx stood Hegel on his head,” the saying goes. Marx inherited seven radical ideas from Hegel:

Monism: the idea that everything is one and that common sense’s distinction between matter and spirit is illusory. For Hegel, matter was only a form of spirit; for Marx, spirit was only a form of matter.

Pantheism: the notion that the distinction between Creator and creature, the distinctively Jewish idea, is false. For Hegel, the world is made into an aspect of God (Hegel was a pantheist); for Marx, God is reduced to the world (Marx was an atheist).

Historicism: the idea that everything changes, even truth; that there is nothing above history to judge it; and that therefore what is true in one era becomes false in another, or vice versa. In other words, Time is God.

Dialectic: the idea that history moves only by conflicts between opposing forces, a “thesis” vs. an “antithesis” evolving a “higher synthesis.” This applies to classes, nations, institutions and ideas. The dialectic waltz plays on in history’s ballroom until the kingdom of God finally comes — which Hegel virtually identified with the Prussian state. Marx internationalized it to the worldwide communist state.

Necessitarianism, or fatalism: the idea that the dialectic and its outcome are inevitable and necessary, not free. Marxism is a sort of Calvinistic predestination without a divine Predestinator.

Statism: the idea that since there is no eternal, trans-historical truth or law, the state is supreme and uncriticizable. Marx again internationalized Hegel’s nationalism here. Militarism: the idea that since there is no universal natural or eternal law above states to judge and resolve differences between them, war is inevitable and necessary as long as there are states.

Like many other anti-religious thinkers since the French Revolution, Marx adopted the secularism, atheism and humanism of l8th century “Enlightenment,” along with its rationalism and its faith in science as potentially omniscient and technology as potentially omnipotent. Here again the forms, feel and function of biblical religion are transferred to another god and another faith. For rationalism is a faith, not a proof. The faith that human reason can know everything that is real cannot be proved by human reason; and the belief that everything that is real can be proved by the scientific method cannot itself be proved by the scientific method.

A third influence, on Marx, in addition to Hegelianism and Enlightenment rationalism, was economic reductionism: the reduction of all issues to economic issues. If Marx were reading this analysis now, he would say that the real cause of these ideas of mine was not my mind’s power to know the truth, but the capitalistic economic structures of the society that “produced” me. Marx believed that within man thought was totally determined by matter; that man was totally determined by society; and that society was totally determined by economics. This stands on its head the traditional view that mind rules body, man rules his societies, and society rules its economics.

Finally, Marx adopted the idea of the collective ownership of property and the means of producing it from previous “utopian socialist” thinkers. Marx says, “The theory of communism may be summed up in the single phrase: abolition of private property.” In fact, the only societies in history that have ever successfully practiced communism are monasteries, kibbutzes, tribes and families (which Marx also wanted to abolish). All communist governments (such as that of the U.S.S.R.) have transferred ownership to the state, not to the people. Marx’s faith that the state would “wither away” of its own accord once it had eliminated capitalism and put communism in its place has proved to be astonishingly naive. Once power is seized, only wisdom and sanctity relinquish it.

The deepest appeal of communism, especially in Third World countries, has been not the will to communalism but “the will to power,” as Nietzsche called it. Nietzsche saw more deeply into the heart of communism than Marx did.

How does Marx deal with the obvious objections to communism: that it abolishes privacy and private property, individuality, freedom, motivation to work, education, marriage, family, culture, nations, religion and philosophy? He does not deny that communism abolishes these things, but says that capitalism has already done so. For example, he argues that “the bourgeois sees in his wife a mere instrument of production.” On the most sensitive and important issues, family and religion, he offers rhetoric rather than logic; for example: “The bourgeois clap-trap about the family and education, about the hallowed correlation between parent and child, becomes all the more disgusting….” And here is his “answer” to religious and philosophical objections: “The charges against communism made from a religious, a philosophical and, generally, from an ideological standpoint are not deserving of serious examination.”

The simplest refutation of Marxism is that its materialism simply contradicts itself. If ideas are nothing but products of material and economic forces, like cars or shoes, then communist ideas are only that too. If all our ideas are determined not by insight into truth but by the necessary movements of matter if we just can’t help the way our tongues happen to wag — then the thoughts of Marx are no more true than the thoughts of Moses. To attack the grounds of thought is to attack one’s own attack.

But Marx sees this, and admits it. He reinterprets words as weapons, not as truths. The functions of the words of the “Manifesto” (and, ultimately, even of the much longer, more pseudo-scientific “Capital”) is not to prove what is true but to encourage the revolution. “Philosophers have only interpreted the world; the thing to do is to change it.” Marx is basically a pragmatist.

But even on this pragmatic level there is a self-contradiction. The “Manifesto” ends with this famous appeal: “The communists disdain to conceal their views and aims. They openly declare that their ends can be attained only by the forcible overthrow of all existing social conditions. Let the ruling classes tremble at a communistic revolution. The proletarians have nothing to lose but their chains. They have a world to win. Working men of all countries, unite!” But this appeal is self defeating, for Marx denies free will. Everything is fated; the revolution is “inevitable” whether I choose to join it or not. You cannot appeal to free choice and at the same time deny it.

There are strong practical objections to communism as well as these two philosophical objections. For one thing, its predictions simply have not worked. The revolution did not happen when and where Marxism predicted. Capitalism did not disappear, nor did the state, the family or religion. And communism has not produced contentment and equality anywhere it has gained power.

All Marx has been able to do is to play Moses and lead fools backward into the slavery of Egypt (worldliness). The real Liberator is waiting in the wings for the jester who now “struts and frets his hour upon the stage” to lead his fellow “fools to dusty death” the one topic Marxist philosophers refuse to face.


ACKNOWLEDGEMENT

Kreeft, Peter. “The Pillars of Unbelief — Marx” The National Catholic Register, (January – February 1988).

To subscribe to The National Catholic Register call 1-800-421-3230.

THE AUTHOR

Peter Kreeft, Ph.D., is a professor of philosophy at Boston College. He is an alumnus of Calvin College (AB 1959) and Fordham University (MA 1961, Ph.D., 1965). He taught at Villanova University from 1962-1965, and has been at Boston College since 1965.

The Pillars of Unbelief: Six modern thinkers who’ve harmed the Christian mind — Part II: Friedrich Nietzsche (1844 – 1900)

SOURCE: (2) The Pillars of Unbelief – Nietzsche

By Dr Peter Kreeft

Friedrich Nietzsche called himself “the Anti-Christ,” and wrote a book by that title. He argued for atheism as follows: “I will now disprove the existence of all gods. If there were gods, how could I bear not to be a god? Consequently, there are no gods.”

He scorned reason as well as faith, often deliberately contradicted himself, said that “a sneer is infinitely more noble that a syllogism” and appealed to passion, rhetoric and even deliberate hatred rather than reason.

He saw love as “the greatest danger” and morality as mankind’s worst weakness. He died insane, in an asylum, of syphilis — signing his last letters “the Crucified One.” He was adored by the Nazis as their semi-official philosopher.

Yet he is admired as profound and wise by many of the greatest minds of our century. How can this be?

There are three schools of thought about Nietzsche. Most popular among academics is the school of the “gentle Nietzscheans,” who claim that Nietzsche was, in effect, a sheep in wolf’s clothing; that his attacks should not be taken literally and that he was really an ally, not an enemy, of the Western institutions and values which he denounced.

These scholars resemble theologians who interpret sayings of Jesus like: “no one can come to the Father but through me” as meaning “all religions are equally valid,” and “he who marries a divorced woman commits adultery” as meaning “let your divorces be creative and reasonable.”

Second, there are the “awful, awful” Nietzscheans. They at least pay Nietzsche the compliment of taking him seriously. They are typified by the footnote in an old Catholic textbook on modern philosophy, which said only that Nietzsche existed, was an atheist and died insane — a fate which may well await anyone who looks too long into his books.

A third school of thought sees Nietzsche as a wolf indeed and not a sheep, but as a very important thinker because he shows to modern Western civilization its own dark heart and future. It’s easy to scapegoat and point fingers at “blacksheep” like Nietzsche and Hitler, but is there not a “Hitler in ourselves” (to quote Max Picard’s title)? Did not Nietzsche let the cat out of the bag? The demonic cat that was hidden in the respectable bag of secular humanism? Once “God is dead,” so is man, morality, love, freedom, hope, democracy, the soul and ultimately, sanity. No one shows this more vividly than Nietzsche. He may have been responsible (quite unintentionally) for many conversions.

Nietzsche’s main themes can be summarized by the titles of his main books. Each is, in a different way, an attack on faith. The center of Nietzsche’s philosophy is always the same: He is as centered on Christ as Augustine was, only he centered on Christ as his enemy.

Nietzsche’s first book, The Birth of Tragedy from the Spirit of Music, single-handedly revolutionized the accepted view of the ancient Greeks as all “sweetness and light,” reason and order. For Nietzsche, the tragic poets were the great Greeks, and the philosophers, starting with Socrates, were the small ones, pale and passionless. All the Western world had followed Socrates and his rationalism and moralism, and had denied the other, darker side of man, the tragic side.

Nietzsche instead exalted tragedy, chaos, disorder and irrationality, symbolized by the god Dionysus, god of growth and drunken orgies. He claimed that Socrates had turned the world instead to the worship of Apollo, god of the sun, light, order and reason. But the fate of Nietzsche’s god Dionysus was soon to overtake Nietzsche himself; as Dionysus was literally torn apart by the Titans, supernatural monsters of the underworld, Nietzsche’s mind was to be cracked asunder by his own inner Titans.

The Use and Abuse of Histor” continued the Dionysian-vs.-Apollonian theme. The “abuse of history” is (according to Nietzsche) theory, science, objective truth. The right use of history is to enhance “life.” Life and truth, fire and light, Dionysus and Apollo, will and intellect, are set in opposition. We see Nietzsche being torn apart here, for these are the two parts of the self.

Ecce Homo was pseudo-autobiographical shameless egotism. Though he was only a stretcher-bearer in the war, Nietzsche calls himself a “swaggering old artillery man” adored by all the ladies. In fact, he was a lonely old man who could not stand the sight of blood, an emotional dwarf prancing like Napoleon. What’s most terrifying is that he willingly embraces his falsehood and fantasy. It is consistent with his philosophy or preferring “whatever is life-enhancing” to truth. “Why not live a lie? He asks.

The Genealogy of Morals claimed that morality was an invention of the weak (especially the Jews, and then the Christians) to weaken the strong. The sheep convinced the wolf to act like a sheep. This is unnatural, argues Nietzsche, and seeing morality’s unnatural origin in resentment at inferiority will free us from its power over us.

Beyond Good and Evil is Nietzsche’s alternative morality, or “new morality.” “Master morality” is totally different from “slave morality,” he says. Whatever a master commands becomes good from the mere fact that the master commands it. The weak sheep have a morality of obedience and conformity. Masters have a natural right to do whatever they please, for since there is no God, everything is permissible.

The Twilight of the Idols explores the consequences of “the death of God.” (Of course God never really lives, but faith in Him did. Now that is dead, says Nietzsche.) With God dies all objective truths (for there is no mind over ours) and objective values, laws and morality (for there is no will over ours). Soul, free will, immortality, reason, order, love — all these are “idols,” little gods that are dying now that the Big God has died.

What will replace God? The same being who will replace man; the Superman. Nietzsche’s masterpiece, Thus Spake Zarathustra, celebrates this new god.

Nietzsche called Zarathustra the new Bible, and told the world to “throw away all other books; you have myZarathustra. It is intoxicating rhetoric, and it has captivated adolescents for generations. It was written in only a few days, in a frenzy, perhaps of literally demon-inspired “automatic writing.” No book ever written contains more Jungian archetypes, like a fireworks display of images from the unconscious.

Its essential message is the condemnation of present-day man as a weakling and the announcement of the next species, the Superman, who lives by “master morality” instead of “slave morality.” God is dead, long live the new god!

We can thank Satan’s own foolishness in “blowing his cover” in this man. Like Nazism, Nietzsche may scare the hell out of us and help save our civilization or even our souls by turning us away in terror before it’s too late.

But in The Eternal Return Nietzsche discovers that all gods die, even the Superman. He believed that all history necessarily moved in a cycle, endlessly repeating all past events — “There is nothing new under the Sun.” Nietzsche deduced this disappearing conclusion from the two premises of (1) a finite amount of matter and (2) an infinite amount of time (since there is no creator and no creation); thus every possible combination of elementary particles, every possible world, occur an infinite number of times, given infinite time. All, even the Superman, will return again to dust, and evolve worms, apes, man and Superman again and again.

Instead of despairing, as Ecclesiastes did, at this hopeless new history, Nietzsche seized the opportunity to celebrate history’s irrationality and the triumph of “life” over logic. The supreme virtue was the will’s courage to affirm this meaningless life, beyond reason, for no reason.

But in Nietzsche’s last work, The Will to Power, the lack of an end or goal appears as demonic, and mirrors the demonic character of the modern mind. Without a God, a heaven, truth, or an absolute Goodness to aim at, the meaning of life becomes simply “the will to power.” Power becomes its own end, not a means. Life is like a bubble, empty within and without; but its meaning is self-affirmation, egotism, blowing up your bubble, expanding the meaningless self into the meaningless void. “Just will,” is Nietzsche’s advice. It does not matter what you will or why.

We are now in a position to see why Nietzsche is such a crucially important thinker, not despite but because of his insanity. No one in history, except possibly the Marquis de Sade, has ever so clearly, candidly and consistently formulated the complete alternative to Christianity.

Pre-Christian (i.e., pagan) societies and philosophies were like virgins. Post-Christian (i.e., modern) societies and philosophies are like divorcees. Nietzsche is no pagan pre-Christian, but the essential, modern post-Christian and anti-Christian. He rightly saw Christ as his chief enemy and rival. The spirit of Anti-Christ has never received such complete formulation. Nietzsche was not only the favorite philosopher of Nazi Germany, he is the favorite philosopher of hell.

We can thank Satan’s own foolishness in “blowing his cover” in this man. Like Nazism, Nietzsche may scare the hell out of us and help save our civilization or even our souls by turning us away in terror before it’s too late.


ACKNOWLEDGEMENT

Kreeft, Peter. “The Pillars of Unbelief — Nietzsche” The National Catholic Register, (January – February 1988).

To subscribe to The National Catholic Register call 1-800-421-3230.

Catholic Campaign on Human Development: The American Life League Report on links to abortion groups

Catholic Campaign on Human Development: The American Life League Report on links to abortion groups

By Stephanie Block

In a long and lengthening list of frustrations over the Catholic Campaign for Human Development (CCHD), one certainly has to be its response to criticism.  For 40 years, this “charity” has – deliberately on the part of some folks – hidden its primary objectives and misrepresented its critics.  Then, when public outcry has grown too strident, it has staged mock “reforms.”

The most recent of these “reforms” came last year, with the release of “Review and Renewal of the Catholic Campaign for Human Development as Accepted and Affirmed by the USCCB Administrative Committee.”   It was a surly retort to protest over its several funding scandals.

The first scandal concerned decades of CCHD support to ACORN, an Alinskyianorganizing network that was aggressively engaged in progressive (translation: aborted babies) politics and had been over the years been caught in embezzlement schemes, voter fraud, and a host of other scurrilous activities.  CCHD was publicly informed that ACORN had serious problems in 1997. [ii]   Its “reform” then was to tack “Catholic” onto its name and give its grant guidelines token tweaks…but the funding patterns continued exactly as before, with ACORN still receiving approximately 5% of the CCHD pie.

The second scandal engaged the pro-life community, which was particularly aroused over the life-relevant issues that CCHD’s progressive political bias exposed.  As they began digging deeper, scores of grantees with direct ties to abortion promotion (and other problematic moral positions) were unearthed.   It was unfathomable that a collection of groups with such ties was working – is working – under the auspices of the Catholic Church.

“Review and Renewal” acknowledged that five groups – out of the many exposed – “violated CCHD requirements and lost all CCHD funding because they acted in conflict with Catholic teaching.”[iii]  That left a long list of grantees whose anti-Catholic actions were somehow acceptable to CCHD.

And it took a long time to release the next round of grantees in order to, ostensibly, assure that the “substantially revised CCHD Grant Agreement” was indeed “used for all pending and future funding allocations and grants.”[iv]  That meant that groups selected under earlier CCHD guidelines signed the new Grant Agreement in order to receive CCHD funds. In other words, the selection process places the onus of determining which organizations are in compliance with Catholic moral principles on the organizations themselves – which, often, are not administered by Catholics.

CCHD hoped these actions would reassure Catholics that CCHD was awarding its grants in conformity with the newly refined, more Catholic principles.

Sadly, it isn’t so.

The American Life League Report[i]

The American Life League looked closely at the latest crop of grants[v] and what it found is appalling.

They discovered that CCHD’s most recent grant awards included:
·        *   $35,000 to Centro Campesino, which received funding from the Minnesota Department of Health to expand its Community HIV Health and Education Risk Initiative – an initiative that includes the distribution of condoms.[vi]   (After being informed of this, CCHD said it would defund Centro Campesino.)

·        *   $45,000 to Somos un Pueblo Unido, which is part of a coalition opposing the Defense of Marriage Act.  Somos un Pueblo Unido also promotes “reproductive justice”[vii] and contraceptive sex education. [viii]
·       *    $30,000 to NYC AIDS Housing Network, which is a member of several pro-abortion, pro-homosexual organizations,[ix] endorsed the Transgender Day of Remembrance, participated in the openly socialist US Social Forum, and distributes condoms.
·         *  $45,000 to the Southwest Organizing Project, the lead “community partner” for one of the Elev8 projects in Chicago.[x]  These partnerships are supported by Atlantic Philanthropies, an international foundation whose Elev8 programs around the country make “comprehensive sex education a requirement for receiving the four-year grant, which totaled $18 million in Chicago.”[xi]   SWOP is a critical component to assure that “comprehensive” – contraceptive – sex-ed programs in Chicago public schools are accepted by the “community.”
·        *   $35,000 to Desis Rising Up and Moving (DRUM), which regularly participates in Marxist, pro-abortion, pro-homosexual forums.[xii]
·        *   $50,000 to United Workers Association, which joined Equality Maryland, promoting same-sex marriage,[xiii] as well as Progressive Maryland – a local affiliate of the Alinskyian organizing network USActionwhich also pushes same-sex marriage.[xiv]
·        *   $28,000 to Intercommunity Justice and Peace Center, which has listed among its “friends and colleagues” the pro-abortion National Organization for Women (NOW), the International Socialist Organization, and pro-homosexual P-FLAG.[xv]  Current links include the dissident Catholic coalition Call to Action.[xvi]
·        *   $25,000 to Michigan Interfaith Voice, an affiliate of the Gamaliel Alinskyian organizing network.  Michigan Interfaith Voice has also received multiple grants from the Arcus Foundation specifically for the promotion of homosexual “rights.”[xvii]
·        *   $40,000 to Michigan Organizing Project (MOP), an affiliate of the Interfaith Worker Justice Alinskyianorganizing network.  MOP has also received at least seven grants from the Arcus Foundation since 2007, again, specifically for the promotion of homosexual “rights.”[xviii]
·       *    $40,000 to Coalition LA, which produced a voter guide in 2000 calling for a NO vote on Proposition 22, banning same-sex marriage. [xix]
·        *   $40,000 to Women’s Community Revitalization Project (WCRP), which has been an “associate member agency” of Women’s Way[xx] and long-time grant recipient of its “Community Women’s Fund,”[xxi] which only funds pro-abortion, pro-birth control organizations.[xxii]
·         *  $40,000 to Georgia Latino Alliance for Human Rights, which believes that those rights includeuniversal access to abortion, as evidenced by – but not limited to – its membership in the abortion-advocacy groups Healthcare for All coalition,[xxiii] and US Human Rights Network.[xxiv]
·         *  $25,000 to Restaurant Opportunities Center of New York, which was a member of the abortion-advocacy group US Human Rights Network (USHRN).[xxv]  It has also done work, through guidebooks and focus groups, to present current law favoring LGBT individuals to the restaurant industry.
·        *   $25,000 to Philadelphia Unemployment Project which, along with other groups (such as the aggressively homosexual “rights” ACT UP Philadelphia), sponsored a partisan voter guide advocating abortion “rights.”[xxvi]

These organizations, coming from an utterly un-Catholic perspective and actively working for immoral purposes, were supposedly well-vetted and in full compliance with CCHD’s new, more stringent Grant Agreement.  CCHD has given them over half a million dollars this past year.

What a sorry abuse of the laity’s charitable intentions.  This is not “helping the poor.”

Progressive Networking

Unfortunately, the American Life League Report isn’t done.  The problem isn’t simply that a few organizations escaped the CCHD vetting process, were “accidently” funded, and will be weeded out next round.  Rather, these individual instances of regrettable grant awards are a small part of a larger, more serious pattern of supporting the work of progressive networks to push a “culture of death” via their CCHD-funded affiliates.

Ironically, this is exactly what CCHD stated it would be very careful not to do.  Last year, it wrote that CCHD“will not fund groups that are members of coalitions which have as their organizational purpose or coalition agenda, positions or actions that contradict fundamental Catholic moral and social teaching.” [xxvii] However, many of the above-mentioned organizations are members of exactly that sort of coalition – coalitions that are fundamentally working against Catholic moral and social teaching.

Those aren’t the only ones, though.  The American Life League Report lists scores of additional CCHD-fundedorganizations that belong to coalitions with pro-abortion and/or homosexual “rights” agendas.  This past year alone, after its “careful” vetting process, CCHD awarded over a million dollars to organizations working in consort with anti-Catholic coalitions.

If ALL researchers can uncover the abortion and homosexual “rights” activities of so many CCHD-fundedgroups, how is it that CCHD staff is incapable of uncovering the same information?  Either CCHD lacks the ability or it lacks the will to discern between advocacy that is in harmony with fundamental moral principles and advocacy that contradicts those principles.

CCHD has demonstrated, again and again, that its political prejudices leave little room for concern over baby killing.

 Stephanie Block is a Spero columnist and the editor of the New Mexico-based Los Pequenos newspaper. She is a member of the Catholic Media Coalition.
[i] American Life League, “Investigative Report on the Catholic Campaign for Human Development’s Grants for the year 2010-2011,” 10-3-11: www.reformcchdnow.com
[ii] Wanderer Forum Foundation Commentary on the Campaign for Human Development, 1997.  A copy was sent to every bishop in the United States who headed a diocese.
[iii] “Review and Renewal of the Catholic Campaign for Human Development as Accepted and Affirmed by theUSCCB Administrative Committee,” p. 3.
[iv] United States Conference of Catholic Bishops, Office of the Catholic Campaign for Human Development, “The Truth About CCHD: Promoting Catholic Values – 7. Why was CCHD delayed in publishing its grants for 2010?” undated but @ 2010-2011 old.usccb.org/cchd/PROMOTING-CATHOLIC-VALUES[1].pdf
[v] United States Conference of Catholic Bishops website, Department of the Catholic Campaign for Human Development, 2010 Grantee List: www.usccb.org/about/catholic-campaign-for-human-development/grants/upload/cchd-grantees-2010.pdf
[vi] Minnesota AIDS Project: www.mnaidsproject.org/resource-guide/detail.php?i=606
[vii] Somos un Pueblo Unido website: www.nmcf.org/new/impact/womens-lives/somos-un-pueblo-unido
[viii] Tides Foundation 2009 Grants Report: www.tides.org/fileadmin/user/pdf/Tides-RJ-Fund-2009-Public-Docket.pdf
[ix] NYCAHN is a member of the Ney York City Human Rights Initiative (NYCHRI which has a mission to assure full implementation of the pro-abortion Committee on the Elimination of Discrimination against Women.NYCHRI also promotes pro-abortion and pro-homosexual activism.  NYCAHN also belongs to the Center for Community Change which has, among other things, worked for continued federal funding of the abortion-provider Planned Parenthood.
[x] Southwest Organizing Project website: www.swopchicago.org/display.aspx?pointer=6002
[xi] LISC/Chicago: www.lisc-chicago.org/display.aspx?pointer=7425.  LISC/Chicago (Local Initiatives Support Corporation) is an intermediate organization “for channeling corporate and philanthropic resources into localinitiatives.”  Around 2008, “Atlantic Philanthropies provided LISC/Chicago with a grant to create a program that would partner NCP lead agencies with schools and community-based health centers in CPS middle schools …” “Renewed Funding—and New Achievements—for Elev8,” 9-1-11, www.lisc-chicago.org/news/1430.
[xii] DRUM was a sponsoring organization for the 2007 “Trans Day of Action for Social and Economic Justice,” as part of the Transgender Day of Remembrance: charlotteaction.blogspot.com/2007/06/3rd-annual-trans-day-of-action-for.html; it participated in the Marxist, pro-abortion, pro-homosexual 2010US Social Forum:organize.ussf2010.org/org/drum-desis-rising-moving; DRUM’s co-founder, Monami Maulik was a speaker at the 2011 Left Forum: leftforum.org/files/left-forum-2011-Program-Guide-web.pdf  The Left Forum is openly socialist and supports abortion and homosexual “rights.”
[xiii] Equality Maryland listing of “organizations [that] oppose any amendment to the Maryland Constitution that would ban civil marriage and its vital protections for same-sex couples:”replay.waybackmachine.org/20080906110713/http://equalitymaryland.org/issues/marriage/organizations.htm
[xiv] Progressive America affiliate list: progressivemaryland.org/page.php?id=2480
[xv] IJPC no longer refers to these links as “friends and colleagues” but now says: “The listing of an organization does not suggest IJPC endorsement.”  The organizations cited in the American Life League report have been removed.
[xvi] ijpc-cincinnati.org/resources/national.  Call to Action “reform” demands to the Catholic Church include acceptance of abortion, contraception, and homosexuality as “normal” and ethically acceptable.
[xvii] Arcus Foundation, social justice awards category: www.arcusfoundation.org/socialjustice/grants/awarded
[xviii] Arcus Foundation, social justice awards category:www.arcusfoundation.org/socialjustice/grants/awarded
[xix] The American Life League report states that the CCHD was informed of the Coalition Voter Guide in 2009 and that not only did CCHD never address the concern, it gave Coalition LA another grant in 2010.  Coalition LA is also a partner of the Center for Community Change, which has, among other things, worked for continued federal funding of the abortion-provider Planned Parenthood.
[xx] Women’s Way no longer lists WCRP as a member agency. Nora Lichtash, WCRP Executive Director, was on the Advisory Board of “A Change of Pace,” Women’s Way 2008-updated signature research report in support of “reproductive rights.”
[xxi] Women’s Way, “Community Women’s Fund Grantee in the News,” www.womensway.org/index.asp
[xxii] Women’s Way, “Community Women’s Fund Information,”www.womensway.org/resources-community-fund-general.asp; The American Life League report states that in 2009 the CCHD was informed of WCRP’smembership in Women Vote PA, a pro-abortion coalition. Shortly after, WCRP was removed from Women Vote PA’s coalition list and was awarded a CCHD grant the following year.
[xxiii] Healthcare for All coalition members list: healthcareforamericanow.org/site/content/who_we_are
[xxiv] US Human Rights Network coalition members list: www.ushrnetwork.org (as of 9-11, this website address was inactive and no other web address was available for the organization.)  GLAHR is also a member institution of Atlanta Jobs with Justice, a local affiliate of Jobs for Justice, which actively promotes abortion, homosexual rights and Marxism.  The American Life League Report documents these assertions with photocopies from pertinent webpages.
[xxv] US Human Rights Network coalition members list: www.ushrnetwork.org (as of 9-11, this website address was inactive and no other web address was available for the organization.)
[xxvi] The Philadelphia Coalition for Essential Services and Philly Neighborhood Networks with [others],“Non-partisan Voters Guide: COMMUNITY FORUM FOR THE NEXT GOVERNOR,” 2010:
phillyces.org/Documents/gubernatorial%20forum%202010%20-%20voters%27%20guide.pdf
[xxvii] United States Conference of Catholic Bishops, “Review and Renewal of the Catholic Campaign for Human Development as Accepted and Affirmed by the USCCB Administrative Committee,” 9-15-10, p. 3.

The Pillars of Unbelief: Six modern thinkers who’ve harmed the Christian mind — Part I: Niccolo Machiavelli (1496-1527)

SOURCE(1) The Pillars of Unbelief – Machiavelli 

By Dr Peter Kreeft

Machiavelli – inventor of “the new morality”

We need to talk about “enemies” of the faith because the life of faith is a real war. So say all the prophets, Apostles, martyrs and our Lord Himself.

Yet, we try to avoid talking about enemies. Why?

Partly because of our fear of confusing spiritual with material enemies; of hating the sinner along with the sin; of forgetting that “our struggle is not with flesh and blood but with the principalities, with the powers, with the world rulers of this present darkness, with the evil spirits in the heavens” (Eph. 6:12).

But that fear is more unfounded today than ever in the past. No age has been more suspicious of militarism, more terrified of the horrors of physical war, than ours. And no age has been more prone to confuse the sin with the sinner, not by hating the sinner along with the sin but by loving the sin along with the sinner. We often use “compassion” as an equivalent for moral relativism.

We’re also soft. We don’t like to fight because fighting means suffering and sacrifice. War may not quite be hell, but it’s damned uncomfortable. And anyway, we’re not sure there’s anything worth fighting for. Perhaps we lack courage because we lack a reason for courage.

This is how we think as moderns, but not as Catholics. As Catholics we know life is spiritual warfare and that there are spiritual enemies. Once we admit that, the next step follows inevitably. It is essential in warfare to know your enemy. Otherwise, his spies pass by undetected. So this series is devoted to knowing our spiritual enemies in the struggle for the modern heart. We’ll discuss six modern thinkers who’ve had an enormous impact on our everyday life. They have also done great harm to the Christian mind.

Their names: Machiavelli, the inventor of “the new morality”; Kant, the subjectivizer of Truth; Nietzsche, the self-proclaimed “Anti-Christ”; Freud, the founder of the “sexual revolution”; Marx, the false Moses for the masses; and Sartre, the apostle of absurdity.

Niccolo Machiavelli (1496-1527) was the founder of modern political and social philosophy, and seldom in the history of thought has there been a more total revolution. Machiavelli knew how radical he was. He compared his work to Columbus’ as the discoverer of a new world, and to Moses’ as the leader of a new chosen people who would exit the slavery of moral ideas into a new promised land of power and practicality.

Machiavelli’s revolution can be summarized in six points.

For all previous social thinkers, the goal of political life was virtue. A good society was conceived as one in which people are good. There was no “double standard” between individual and social goodness-until Machiavelli. With him, politics became no longer the art of the good but the art of the possible. His influence on this point was enormous. All major social and political philosophers (Hobbes, Locke, Rousseau, Mill, Kant, Hegel, Marx, Nietzsche, Dewey) subsequently rejected the goal of virtue, just as Machiavelli lowered the standard and nearly everyone began to salute the newly masted flag.

Machiavelli’s argument was that traditional morals were like the stars; beautiful but too distant to cast any useful light on our earthly path. We need instead man-made lanterns; in other words, attainable goals. We must take our bearings from the earth, not from the heavens; from what men and societies actually do, not from what they ought to do.

The essence of Machiavelli’s revolution was to judge the ideal by the actual rather than the actual by the ideal. An ideal is good for him, only if it is practical; thus, Machiavelli is the father of pragmatism. Not only does “the end justify the means” — any means that work — but the means even justify the end, in the sense that an end is worth pursuing only if there are practical means to attain it. In other words, the new summum bonum, or greatest good is success. (Machiavelli sounds like not only the first pragmatist but the first American pragmatist!)

Machiavelli didn’t just lower the moral standards; he abolished them. More than a pragmatist, he was an anti-moralist. The only relevance he saw morality having to success was to stand in its way. He taught that it was necessary for a successful prince “to learn how not to be good (“The Prince, ch. 15), how to break promises, to lie and cheat and steal (ch. 18).

Because of such shameless views, some of Machiavelli’s contemporaries saw “The Prince” as a book literally inspired by the devil. But modern scholars usually see it as drawn from science. They defend Machiavelli by claiming that he did not deny morality, but simply wrote a book about another subject, about what is rather than about what ought to be. They even praise him for his lack of hypocrisy, implying that moralism equals hypocrisy.

This is the common, modern misunderstanding of hypocrisy as not practicing what you preach. In that sense all men are hypocrites unless they stop preaching. Matthew Arnold defined hypocrisy as “the tribute vice pays to virtue.” Machiavelli was the first to refuse to pay even that tribute. He overcame hypocrisy not by raising practice to the level of preaching but of lowering preaching to the level of practice, by conforming the ideal to the real rather than the real to the ideal.

In fact, he really preaches: “Poppa, don’t preach!”-like the recent rock song. Can you imagine Moses saying, “Poppa, don’t preach!” to God on Mount Sinai? Or Mary to the angel? Or Christ in Gethsemane, instead of “Father, not my will but thine be done”? If you can, you are imagining hell, because our hope of heaven depends on those people having said to God, “Poppa, do preach!”

Actually, we have misdefined “hypocrisy.” Hypocrisy is not the failure to practice what you preach but the failure to believe it. Hypocrisy is propaganda.

By this definition Machiavelli was almost the inventor of hypocrisy, for he was almost the inventor of propaganda. He was the first philosopher who hoped to convert the whole world through propaganda.

He saw his life as a spiritual warfare against the Church and its propaganda. He believed that every religion was a piece of propaganda whose influence lasted between 1,666 and 3,000 years. And he thought Christianity would end long before the world did, probably around the year 1666, destroyed either by barbarian invasions from the East (what is now Russia) or by a softening and weakening of the Christian West from within, or both. His allies were all lukewarm Christians who loved their earthly fatherland more than heaven, Caesar more than Christ, social success more than virtue. To them he addressed his propaganda. Total candor about his ends would have been unworkable, and confessed atheism fatal, so he was careful to avoid explicit heresy. But his was the destruction of “the Catholic fake” and his means was aggressive secularist propaganda. (One might argue, perhaps peevishly, that he was the father of the modern media establishment.)

He discovered that two tools were needed to command men’s behavior and thus to control human history: the pen and the sword, propaganda and arms. Thus both minds and bodies could be dominated, and domination was his goal. He saw all of human life and history as determined by only two forces: virtu (force) and fortuna (chance). The simple formula for success was the maximization of virtu and the minimization of fortuna. He ends “The Prince” with this shocking image: “Fortune is a woman, and if she is to be submissive it is necessary to beat and coerce her” (ch. 25). In other words, the secret of success is a kind of rape.

For the goal of control, arms are needed as well as propaganda, and Machiavelli is a hawk. He believed that “you cannot have good laws without good arms, and where there are good arms, good laws inevitably follow” (ch. 12). In other words justice “comes out of a barrel of a gun,” to adapt Mao Tse-tung’s phrase. Machiavelli believed that “all armed prophets have conquered and unarmed prophets have come to grief” (ch. 6). Moses, then, must have used arms which, the Bible failed to report; Jesus, the supreme unarmed prophet, came to grief; He was crucified and not resurrected. But His message conquered the world through propaganda, through intellectual arms. This was the war Machiavelli set out to fight.

Social relativism also emerged from Machiavelli’s philosophy. He recognized no laws above those of different societies and since these laws and societies originated in force rather than morality, the consequence is that morality is based on immorality. The argument went like this: Morality can only come from society, since there is no God and no God-given universal natural moral law. But every society originated in some revolution or violence. Roman society, e.g., the origin of Roman law, itself originated with Romulus’ murder of his brother Remus. All human history begins with Cain’s murder of Abel. Therefore, the foundation of law is lawlessness. The foundation of morality is immorality.

The argument is only as strong as its first premise, which-like all sociological relativism, including that which dominates the minds of writers and readers of nearly all sociology textbooks today-is really implicit atheism.

Machiavelli criticized Christian and classical ideals of charity by a similar argument. He asked: How do you get the goods you give away? By selfish competition. All goods are gotten at another’s expense: If my slice of the pie is so much more, others’ must be that much less. Thus unselfishness depends on selfishness.

The argument presupposes materialism, for spiritual goods do not diminish when shared or given away, and do not deprive another when I acquire them. The more money I get, the less you have and the more I give away, the less I have. But love, truth, friendship and wisdom increase rather than decrease when shared. The materialist simply does not see this, or care about it.

Machiavelli believed we are all inherently selfish. There was for him no such thing as an innate conscience or moral instinct. So the only way to make men behave morally was by force, in fact totalitarian force, to compel them to act contrary to their nature. The origins of modern totalitarianism also go back to Machiavelli.

If a man is inherently selfish, then only fear and not love can effectively move him. Thus Machiavelli wrote, “It is far better to be feared than loved…[for] men worry less about doing an injury to one who makes himself loved than to one who makes himself feared. The bond of love is one which men, wretched creatures that they are, break when it is to their advantage to do so, but fear is strengthened by a dread of punishment which is always effective” (ch. 17).

The most amazing thing about this brutal philosophy is that it won the modern mind, though only by watering down or covering up its darker aspects. Machiavelli’s successors toned down his attack on morality and religion, but they did not return to the idea of a personal God or objective and absolute morality as the foundation of society. Machiavelli’s narrowing down came to appear as a widening out. He simply lopped off the top story of the building of life; no God, only man; no soul, only body; no spirit, only matter; no ought, only is. Yet this squashed building appeared (through propaganda) as a Tower of Babel, this confinement appeared as a liberation from the “confinements” of traditional morality, like taking your belt out a notch.

Satan is not fairy tale; he is a brilliant strategist and psychologist and he is utterly real. Machiavelli’s line of argument is one of Satan’s most successful lies to this day. Whenever we are tempted, he is using this lie to make evil appear as good and desirable; to make his slavery appear as freedom and “the glorious freedom of the sons of God” appear as slavery. The “Father of Lies” loves to tell not little lies but The Big Lie, to turn the truth upside down. And he gets away with it-unless we blow the cover of the Enemy’s spies.

Wall Street: Occupying the Minds of Useful Idiots — Big Ideas for Violent Government…

Well, at least this UCSC student actually “gets it.”

Hard to understand why exactly the Occupy Wall Street crowd is protesting money interests while simultaneously calling for the re-election of Barack Obama? Wall Street was a key contributor to Obama’s election campaign back in 2008, and the One-Term Prez was again prancing about various Wall Street fundraiser’s in New York just last week. Socialist ideologue Michael Moore probably has a better handle on what’s going on with the OWS crowd with his calls to abolish Capitalism… My guess is that 99% of the young students protesting the “1%’s” on Wall Street have no actual idea that their own minds have been occupied by various philosophies and  false ideologies the world has had to endure previously, namely, Atheistic Communism. The reality here me thinks is they are actually “Useful Idiots” for powerful Socialist forces seeking to further destabilize authentic free market systems that would never be caught dead in bed with the Federal Government, as is the case with Wall Street… The following video confirms that at least one of these “Useful Students” is okay with the idea of Government using violence for the cause, so I thought it might be beneficial to reveal the game plan from U. of M(arxism) coach, Saul Alinsky… Video follows the drivel…

“A Marxist begins with his prime truth that all evils are caused by the exploitation of the proletariat by the capitalists. From this he logically proceeds to the revolution to end capitalism, then into the third stage of reorganization into a new social order of the dictatorship of the proletariat, and finally the last stage — the political paradise of communism.”  S. Alinsky

***

Enough said, eh?… Do you, like me, get the sense that these kids really don’t actually understand why the hell their at the protest to begin with? I sure don’t.

I’ll leave you with two realistic views of the future if this supposed non-violent movement would somehow actually come to fruition as envisioned by their masters. The first, from Vic Biorseth on how pseudo “Power To The People” movements like this one gravitates from representative government towards Socialism; and the second, a video revealing the true evil of Socialism as told by victims…

“As a society moves from representative government, or any form of government, toward Socialism there is a steady and relentless migration of political and economic power from the citizenry up to the central government. When total Socialism is achieved, the central government holds all political and economic power, and the people hold none.

The “Communist dream” promises to eliminate world hunger and poverty; it is a false dream, feeding a false ideology. Existing history proves that all Socialism has ever done is to kill many tens of millions of people, perhaps even hundreds of millions, and bring poverty, cruelty and brutality to whole nations and vast territories.”

Now, here’s the human cost:

END OF POST/ BEGINNING OF HOPE (THAT YOU’LL NEVER SEE THE DAY…)

Hat/Tip Adam Kokesh