Monthly Archives: February 2014


His Eminence, Raymond Leo Cardinal Burke: Viva!

James F. Hitchcock on the Death of Saint Augustine

“Augustine wrote The City of God primarily to refute the pagan claim that the sack of Rome by the Visigoths in 410 was due to the wrath of the gods against the impious Christians; it was, he asserted, due to Rome’s own sins. But as he lay dying in 430, Hippo itself was under siege by a people so terrible that their very name  became a synonym for destructiveness—the Vandals. Justinian would later briefly reconquer North Africa, but the golden age of the Fathers, the most creative period in the entire history of the Church, was over. In the West, a long darkness was descending.”

History of the Catholic Church: From the Apostolic Age to the Third Millennium
by James F. Hitchcock
Chapter 4, Holy Wisdom, p. 99
Ignatius Press, 2012

Jacques Maritain rescues Dietrich von Hildebrand, 1940

“Arriving with his family in the Portuguese capital, Dietrich found out that the American Rockefeller Foundation had been desperately trying to locate him. He had in fact covered his traces so well that their efforts had been in vain. He was informed that his friend Jacques Maritain had managed to put him on the list of one hundred professors whose lives were in danger because of their ‘impure blood’. Dietrich’s name, along with that of his friend Balduin Schwarz (whose wife was Jewish), was added to the list because Maritain knew that von Hildebrand had fought against Nazism in Vienna and that he was sought by the Gestapo. The Rockefeller Foundation would cover the costs of the trip to the United States. Gretchen, Franzi, Deirdre, and little Catherine waited in Portugal until the middle of October 1940 to obtain the necessary visas that would enable them to depart for the United States. On October 15, Dietrich and his wife obtained an American immigration visa….”

The Soul of a Lion: Dietrich von Hildebrand
A Biography by Alice von Hildebrand
page 321
Ignatius Press 2000
Foreword by Joseph Cardinal Ratzinger

Golda Meir on the occasion of the death of Pope Pius XII (1958)

At Pope Pius XII’s death in 1958, Israel’s Foreign Minister Golda Meir sent an eloquent message: “We share  in the grief of humanity. When fearful martyrdom came to our people in the decade  of Nazi terror, the voice of the pope was raised for its victims. The life of  our times was enriched by a voice speaking out about great moral truths above  the tumult of daily conflict. We mourn a great servant of peace.”

quoted by Sister Margherita Marchione  [photo below]

In January, 1973, Golda Meir was received at the Vatican by Pope Paul VI, the first Israeli head of government to have an audience with the Pontiff. A Vatican statement released later noted that during the meeting, the Pope had recalled “the history and sufferings of the Jewish people.”


Golda Meir was the Fourth Prime Minister of Israel

Golda Meir 03265u.jpg

Golda Meir was an Israeli politician born on May 3, 1908 in Kiev, Russia. She and her family immigrated to Milwaukee, Wisconsin, where she became an active Zionist. From the 1940’s through the 60s, Meir worked for the Israeli government in various roles including as its minister to Moscow. In 1969, party factions appointed her as the country’s fourth Prime Minister, thereby also becoming the world’s third woman with that title. She died in Jerusalem on December 8, 1978.

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Peddicord on Maritain, Garrigou-Lagrange, Pétain and Vichy

And, in a letter of 18 December 1946, Maritain continued:

When you took the part of Marshal Pétain — to the point of declaring that to support de Gaulle would be a mortal sin — I thought that your political prejudices blinded you in a serious matter for the country; I did not think to suspect your theology nor to reproach you for a deviation in a doctrinal matter.

Garrigou and Maritain would not be able to get beyond the rupture caused by this episode. It turned out to be a wound that would not heal. Both men were passionate in defense of their positions and strong emotions had to co-mingle with reason and faith. From our vantage point it is impossible not to conclude that in this matter Garrigou was in the wrong: wrong in supporting Vichy and wrong in avoiding reconciliation with a long-time friend.

Before leaving this discussion, an issue raised by Maritain’s letter of 18 December 1946 bears highlighting. Maritain said that in disagreeing with Garrigou, he had not thereby called into question Garrigou’s theology. Nor had he reneged on his commitment to Thomism. His point was that one’s theological commitments do not lead inexorably to specific choices in the real world of contingency. This is important to underline because one might be tempted to think that Garrigou’s support for Action Française or Francisco Franco or Marshal Pétain is enough to show that his theology was corrupt. Even though Garrigou would attempt to justify his positions by appealing to the faith, it is safe to say that they rested upon his personal socio-political presuppositions.

Richard Peddiord, O.P.
The Sacred Monster of Thomism: An Introduction to the Life and Legacy of Réginald Garrigou-Lagrange, O.P.
St Augustine’s Press
South Bend, Indiana
pages 99-100
[Note: does “wrong in supporting Vichy” imply wrong in supporting the
deportation of the Jews from France?  See ]


Editor’s comment: I do not like the name of Francisco Franco mentioned, as above, in the same breath as Marshal Pétain or Action Française. Franco is credited with saving between 40,000 and 75,000 Jews, many of whom were from Germany, and others from Vichy France, Germany and Hungary. Even if they lied and said they had “one drop” of Sephardic blood, they were welcome in Franco’s war-torn Spain. This little known fact is inconvenient for some who routinely demonize Franco, and so it is not mentioned. See Hitler Stopped by Franco by Jane and Burt Boyar (CreateSpace Independent Publishing Platform, 2012). Paul Preston’s standard biography of Franco omits this information.


From Hitler Stopped by Franco, page 104:

“In 1927, as Colonel in Morocco, observing the Arabs persecuting the descendants of those Jews who had immigrated there four centuries earlier, Franco had written to the dictator of Spain, General Primo de Rivera, seeking and receiving permission to protect them with Spanish troops. Nine years later, in 1936, at the beginning of the Spanish Civil War, the Moroccan Jewish community demonstrated its gratitude by coming to Franco’s aid with strong financial backing.”


From Francisco Franco: The Jewish Connection by Harry S. May (1977), page 29:

“Since the end of World War II, Jewish and non-Jewish historians have estimated, in a truly inflationary binge, that Franco did save by this incredible ruse from fifty to one hundred thousand Jews. Or more. But we know that over thirty thousand Jews crossed the Pyrenees, often in the bitter cold of winter, and were let through by the border guards who had been instructed to close their eyes as to the refugees’ true ethnic, i.e. Sephardi origin. We have to keep in mind, though, that Spain found herself in the throes of a severe bread and food shortage, yet she allowed the hapless to escape the Nazi version of the Limpieza de Sangre. And more than ten thousand others who had escaped the death camps, found shelter, however temporary, in the Iberian Peninsula.”



from The Jews in the “New Middle Ages”: Jacques Maritain’s Anti-Semitism in Its Times by John Hellman

Vichy and the Vatican –

In August 1941, Léon Bérard, Vichy’s ambassador to the Holy See, tested the Vatican’s reactions toward the Jewish laws just enacted in France and found no objection. Back in France there was “quasi- absolute silence of the Catholic hierarchy in the face of the anti- Jewish legislation of Vichy.” The dean of the French hierarchy, Cardinal Gerlier, spoke to the leaders of the Jewish community of Lyon in 1941 of the unfortunate “errors” of Léon Blum and “expiation” in the circumstances.  Despite heroic individual acts taken in de- fense of Jews by individual Catholics including Gerlier during the war, many in the hierarchy continued to compromise themselves with racists and anti-Semites to the bitter end, such as when Cardinal Suhard of Paris presided over the funeral services of the notorious milice leader and racist radio orator Philippe Henriot on July 1, 1944, in the Cathedral of Notre-Dame. In the name of “Christian France,” French Catholic leaders found the “exclusion” of the Jews acceptable (in a way not dissimilar to the Israeli leadership’s expulsion of Palestinians from their homelands in the name of “Greater Israel” today).

The savage attacks on European Jewry during the war was a matter of great personal distress to Maritain. He wrote to his friend Yves R. Simon in September 1941:

‘How can one live when thinking of the Jews tortured and massacred in Poland … of the treatment of the refugees in France … If I wasn’t responsible to other people, I would return over there to be put to death.’

Yves Simon responded that one had to face the fact that, behind things like Father Tizo’s laws against the Jews, there was deep-rooted anti-Semitism in the Church, and recognize that the last decade had seen “a de-Christianization of the Church herself. ” Simon insisted that the role of Thomism in the inadequate Catholic response to fascism and militant racism had to be critically examined because “If Saint Thomas were alive today he would be for Pétain, Tizo, and the rest,” as the positions taken by leading Thomist of the day, Father Garrigou-Lagrange, demonstrated. Simon helped persuade Maritain that a rethinking of Catholic philosophy was in order. Some important post-war writings on Christian Democratic political philosophy would result.

The deep vein of anti-Semitism in the French Catholic world into which the Maritains converted at the beginning of this century would not soon disappear. But the Maritains retained a particular perspective on the Jews from their godfather Léon Bloy: the conversion of the Jews would announce a “New Middle Ages” and hence racist anti-Semitism was out of place. Citing Saint Thomas, Jacques Maritain always distinguished between the religious Jews with their mysterious supernatural role and the “carnal” Jews. Since Maritain eschewed racial hatred he became known as a great friend of the Jews even if his “carnal” Jews would not be given total freedom in a “Christian” democracy. While the Christian order would take measures to restrain secularizing Jews, it would denounce racial hatred and keep open the highest of hopes for those Jews of good will, the believing Jews, the potential converts.

Maritain’s apparently moderate and common-sensical thinking about the Jews figured in the background to the initial exclusionary measures taken against French Jews by the Vichy regime even if Maritain himself would soon be horrified by what followed. Maritain’s approach has resurfaced in the thinking of his student John Paul II, whose “Thomist Personalism” envisages the toleration of the Jews as a distinct community within a “Christian Europe” consciously reaffirming Christian values. There was little that was liberal or pluralistic about Maritain’s approach to the Jews until he encountered the savagery visited on them by World War II.

Manly Palmer Hall — the Outer Court and the Inner Court

Manly P. Hall,
Lectures on Ancient Philosophy

This two dimensional organization is described by Manly P. Hall (who is a Mason himself). Hall was honored by The Scottish Rite Journal, who called Hall ‘The Illustrious Manly P. Hall’ in September, 1990, and further called him ‘Masonry’s Greatest Philosopher’, saying “The world is a far better place because of Manly Palmer Hall, and we are better persons for having known him and his work”.

Manly P. Hall wrote:

“Freemasonry is a fraternity within a fraternity, an outer organization concealing an inner brotherhood of the elect. . . . The visible society is a splendid camaraderie of free and accepted men enjoined to devote themselves to ethical, educational, fraternal, patriotic, and humanitarian concerns. The invisible society is a secret and most august fraternity whose members are dedicated to the service of a mysterious arcanum arcanorum. . . . In each generation only a few are accepted into the inner sanctuary of the work, but these are veritable princes of truth, and their sainted names shall be remembered in future age together with the seers and prophets of the elder world. . . . They are dwellers upon the threshold of the innermost, masters of that secret doctrine which forms the invisible foundation of every great theological and rational institution. (61)

We have presented in a few brief pages a general review of the relationship between Freemasonry and the dark side of the occult world. We have documented the connections between Freemasons and the Illuminati, the New Age movement, the Theosophical Society, Satanism, the O.T.O., the Rosicrucian Society, the Golden Dawn, Witchcraft, the Egyptian Mystery Religions, many history making key people, and many famous Freemasons who were involved with these groups. Much more could have been said on this subject, but we believe what has been presented is sufficient enough to show the fact that Freemasons have played the leading roles in the 20th Century occult explosion.

This is a side of the Lodge that Masons don’t like to talk about. However, it is a side that exists nonetheless. The Scripture admonishes us not to be unequally yoked with unbelievers; and when a man can bow the knee at the Masonic altar and make the Freemasons that we have discussed in this chapter their lodge brothers, they have taken upon themselves the most unequal yoke that could ever be imagined.”

Manly P. Hall,
Lectures on Ancient Philosophy,
Philosophical Research Society, Inc. 1984,
p. 433,
note 61