Focus
The Sacred Virginity of 25 March, 1954. In this encyclical he explains that “the sacred virginity and perfect chastity consecrated to the service of God is certainly for the Church, one of the most precious treasures that its Author left as an inheritance. For this reason, the Holy Fathers emphasised that perpetual virginity is an excellent good of an essentially Christian character.” Virginity is a state that concerns above all those who make the religious choice but, as Pius XII explains, it can also be the vocation of lay people, men and women, living in the world and “by private promise or vow completely abstain from marriage and sexual pleasures, in order to serve their neighbour more freely and to be united with God more easily and more intimately.” What we must be convinced of is that today, both through marriage and through virginity, a special mission is entrusted to women, especially to the young.
2. HOW THE REVOLUTION USES WOMEN TO ACHIEVE ITS ENDS
There is a project to destroy the Church and Christian civilisation and its existence becomes ever clearer to everyone. The popes have defined this project as the Revolution and indicated its historical phases. This project also uses women, to transform their role and through this transformation, to destroy society. The Revolution is a centuries-old process of aggression against the Church and the Christian civilisation that already by the end of the nineteenth century understood that it had to take possession of the woman in order to destroy the family, society and, finally, the Church. A professional revolutionary Vladimir Lenin has an emblematic expression: “The experience of all liberation movements attests that the success of a revolution depends on the degree of participation of women.” The role of women in the Revolution is little known but terrible. As
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pointed out by Prof. Roberto de Mattei at the Rome Life Forum in 2017, in the leaded wagon that in April 1917 brought the professional revolutionaries to Petrograd, along with Lenin, travelled Inessa Armand (1874-1920), a member of the executive committee of the Bolshevik party, founder of the “Zhenotdel”, the “women’s department” of the party. She was a woman who had the absolute trust of Lenin, who was her lover. She died of cholera in 1920 and had the honour of being buried in the “red cemetery” under the walls of the Kremlin, as one of the main protagonists of the Revolution. Her name is less known than that of Aleksandra Kollontai (1872-1952), but her influence on Lenin was perhaps greater.2 Inessa Armand and Aleksandra Kollontai publicly advocated free love, in the belief that sexual liberation was a necessary premise for the realisation of a socialist society. On 17 December 1917, a few weeks after the Bolsheviks’ conquest of power,
divorce was introduced; abortion was legalised in 1920 with no restriction (it was the first country in the world where this happened) prostitution and homosexuality were decriminalised in 1922.3 Trotsky wrote in 1923: “The first period of family destruction is still far from being achieved. The disinte-
The Revolution is a centuries-old process of aggression against the Church and the Christian civilisation that already by the end of the nineteenth century understood that it had to take possession of the woman in order to destroy the family, society and finally the Church.
gration process is in full swing.”4 Kollontai wrote, in 1920, in the journal Komunistka: “In place of the individual and egoistic family, a great universal family of workers will develop, in which all the workers, men and women, will above all be comrades. This is what relations between men and women, in the communist society will be like. These new relations will ensure for humanity all the joys of a love unknown in the commercial society, of a love that is free and based on the true social equality of the partners. (…) The red flag of the social revolution which flies above Russia and is now being hoisted aloft in other countries of the world proclaims the approach of the heaven on earth to which humanity has been aspiring for centuries.”5 They were moved by a deep hatred of God and His creation.
EXTRACTED FROM THE GHENT ALTARPIECE (1422). JAN AND HUBERT VAN EYCK. SAINT BAVO CATHEDRAL, GHENT.
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CAL X M A R IA E
The revolutionary project envisaged a precise strategy based not only on false ideas, such as the absolute equality between the roles of woman and man, but also on the bad tendencies of human nature, wounded by original sin, beginning with female pride. This programme, which was
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planned in the Masonic lodges at the end of the nineteenth century, today, more than a hundred years later, has been fully realised. The woman left the home and, introduced into the world of work, was immediately indoctrinated by the feminist, socialist, trade unionist mentality. Already at the beginning of the twentieth century, in a still patriarchal society, feminists managed to occupy spaces, to found associations, to convey the poison of social claims. A historian of feminism writes: “For many militant women, involvement in associations brought about a mental revolution; for each individual, it was an attestation of existence and meant the acquisition of a social span of time outside the home.”6 It is enough to read books on the history of feminism today to confirm that it was necessary to make women “free”, to make them equal to men and therefore to abolish the laws on paren-
tal authority; claiming new laws like divorce or abortion to liberate women from any control, both of the Church and of an objective moral law. The premise of this diabolical work was the destruction of the woman’s sense of reserve. Whether a woman has a vocation to marriage, or to virginity, reserve is, in any case, a bulwark, in a sense the very foundation of her virtue. Reserve “protects the mystery of persons and their love”. Reserve is modesty. Modesty “inspires one’s choice of clothing. It keeps silence and reserve. (…) Modesty inspires a way of life which makes it possible to resist the allurements of fashion and the pressures of prevailing ideologies”.7 The woman was therefore to be freed from this sense of reserve that oppressed her. It was necessary to make her taste “worldly” success, to make her understand that she could “realise herself ” (a very fashionable phrase) outside of the family and make her forget God. It was the subtle return of the serpent’s temptation: you will become like God. And Eve falls once again. And once again the man is dragged to his downfall. We could recall here how bad the revolution of 1968 was and its deep association with the feminist movements. The Masonic magazine L’Humanisme wrote at that time: “The first conquest to be done is the conquest of women. Woman must be freed from the chains of the Church and from the law […]. To break down Catholicism, we must begin by suppressing the dignity of women, we must corrupt them together with the Church. We spread the practice of nudity: first the arms, then the legs, then all the rest. In the end, people will go 31
