Crusade for a Christian Civilization (Magazine) 1975

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March"April 1975

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Civilization Editor: John Hart

Circulation Director: Philip Moran

Sorgoffen Sniffis

CONTENTS

Having the Faith Is More Important Than Having the Places of Worship, 1 The Birth of St. Remigius: Its Historic Significance, 2 Bishop Praises Article of the TFP, 3 St. Anthony Mary Claret: a Total Man of God,4 News,6 and 7

m

A Letter from Archbishop Lefebvre, 9

Thou Who Didst Know the Example.

Plinio Correa de Oliveira, 11

The Gray Crisis, 12

Our Lady, the Queen, 16 About Four Hundred Years Ago, the Cross Defeated the Cres

cent at Lepanto, 24

DEPARTMENTS

Forgotten Truths, 1 Medieval Wisdom, 2

Special TFP Event, 3

Prophets, Martyrs, Saints, and Heroes, 4 News of the Revolution, 6 News of the Counter-Revolution, 7 The Filial Resistance, 9 Plinio Correa de Oliveira: Column,11

m Ti FMTl IS ilE Mmw I IC p "May God comfort you! You are sad because others have occupied the churches by force, while you,during this time, are kept out of them.

It is an accomplished fact: they have the places, but you have the apos tolic faith. They may occupy our churches, but they are out of the true faith. Yes, you remain outside of the places of worship, but the faith remains in you. Let us think about it: what is more important? The faith or the place of worship? It is obvious that it is the faith. Who will win or lose this fight: the ones who hold the places of worship,or the ones who keep the faith?

"The place, it is true, is good when the apostolic faith is preacucd there; it is a holy place when the things done there are holy ...

"You are the happy ones, you who remain in the Church by your faith, you who firmly keep the foundation of the faith which arrived to you by the apostolic Tradition. And ifseveral times a detestablejealousy tried to destroy your faith, it did not succeed. They (who tried it) are the ones who have left (the Church) in the present crisis.

"My beloved brethren, nobody can ever prevail over your faith. And we believe'that one day God will bring back our churches to us.

"Accordingly, the more they busy themselves with occupying the places of worship, the more they separate themselves from the Church.

They claim they represent the Church, but in reality they expel them selves from Her, and are lost.

"The Catholics who remain faithful to the Tradition, even though they be reduced to a few remnants, here are the ones who are the true Church of Jesus Christ!" (St. Athanasius, Bishop of Alexandria.)

CRUSADE

1

KEia>KI

The Birth of St. Remlgius; Its Historic Significance St. Remigius, the apostle of the Gauls, is "celebrated for his sanctity and the

glory of his miracles." He died on January 13, but the Roman Martyrology commemorates his feast on October 1,

the date of the translation of his body.

By instructing King Clovis in the mysteries of the Catholic Faith and by

A brief pause for reflection: Try to imagine, dear reader, the two-fold dark

of the kings and the mighty of earth!

ness — that of blindness and that of the

prayer of the hermit. Similarly, in the present hour, those who heed the insist ent requests of Our Lady of Fatima, can

dark night of the Church — which enveloped the pious hermit. In complete isolation, he prayed and was afflicted by the sad situation of the Church,lacerated

as it was by the Arian heretics. After days, months, or years of prayer, with

baptizing him on Christmas day in the year 498, St. Remigius made a profound

out any answer from heaven, in a situ

This marvel was attained by the

make the blessed era of the triumph of the Immaculate Heart of Mary succeed the crass materialism of our days, for

the Virgin assured the three shepherds "In the end my Immaculate Heart will triumph!"

mark on the history of the world:

ation very much like that of our days,in

through his baptism was born France, the first-born daughter of the Church, through whom came the triumph of

has turned his back on humanity and no longer troubles Himself with what occurs

Christendom in the West. In this column,

on the face of the earth, the hermit final

D'Alzon continues: "Celina, a woman

we offer for the consideration of our

ly received the reward of his persever

which one has the impression that God THE PROPHECY IS FULFILLED

readers some data drawn from D'AIzon's

ance: God heard his prayer, resolved to

Vie des Saints on the birth and early

look upon the earth and to work marvels

life of the great apostle of the Gauls.

there!

of great virtue, was the wife of Emile, the Count of Laon. Being of an advanced age, she found it difficult to believe the Divine Message.She disclosed her doubts

This ought to be a stimulus for those in our days who in the face of the

"Thou shalt nourish him with thy own

THE PREDICTION

scandal of unpunished impiety are begin

OF HIS BIRTH

ning to find pretexts to think that God appears not to look toward the earth

Toward the middle of the fifth cen

to the man of God, who answered:

milk, and by having some drops of that milk placed in my eyes. 1 will recover my vision!" These predictions were ful

tury, there lived a holy hermit, called Montano, close to Laon. Though he had been blind for many years, he was af

any more — a stimulus for them to redouble their constancy in prayer . ..

The celestial message had announced

flicted not because of his own blindness

the birth of Christendom: God wished

St. Remigius was born in Laon i manor house of his parents. Gifted with a rare intelligence, he was outstanding

but because of the deplorable state of the Christian religion among the Gauls.

to reign over the world through its pow

in wisdom and virtue; during his studies,

erful ones, who would be honored to

he even surpassed those who were older

serve Him.

than he. His progress in the way of per

One night, after he had beseeched

filled to the letter.

God with tears to bring peace to the

In the Roman Empire, during and

Church, he heard a celestial voice which

after the catacombs, the Church had

said:"God has deigned to look upon the

many faithful, but it had few great men

did

earth from the heights of heaven,so that

who attained sanctity and, no saintly monarchs. In the Middle Ages, on the other hand, the powerful and grand of the earth frequently became the most

brilliant future which was possible for him because of the nobility of his birth

all the nations of the world may publish the marvels of His Omnipotence and the

kings may have the honor of serving Him. Celina will be the mother of a son,

who will receive the name of Remigius, to whom I have reserved the glory of saving my people."

2 CRUSADE

fervent ones. From the very heights of temporal society came the impulse for the sanctification of souls. The reign of Christ was effectively planted by means

fection was no less rapid.

Once his education was finished, he not

concern

himself about the

and his personal merit. Instead he put on the rough habit of a hermit and re

tired to a solitary place in the proxim ity of Laon. There, with all the energy (Continued on page 32)

IPECIAL TFP EVEMT BISHOP PRAISES ARTICLE OF THE TFP

(This essay was published in the United

instead, he endeavors in the course of his exposition to make the point even more sharply.

"And who, among those who should reprimand him and who do nothing, thus tacitly approving his way of think ing, can still legitimately keep the title

States in To See ... to Judge ... in or

of

Bishop Antonio de Castro Mayer of Campos, Brazil declared in a press con ference that he fully approves of the considerations presented by Prof. Plinio Correa de Oliveira in his article "Who Is Still Catholic in the Catholic Church?"

der to Act, March, 1975).

Referring to the article.

Bishop Mayer affirmed: "I read it and found it to be entirely orthodox. In fact, a person can deviate from his faith and take the

course of heresy in two ways: either by obstinately denying a truth which has been revealed, and which has been pro

Catholic? One can doubt . . .

"Prof. Plinio Correa de Oliveira con

siders particularly the existence of an undeniable and positive tolerance of the provocative sexual aggressiveness mani fested by indecent clothing. There is no doubt that this manner of dressing is in blatant opposition to the rules tradition ally given by the Church. And, thus, it

is to the point to ask whether a person

dressed in such a way is still Catholic.

And the same question pertains to those who approve, even if only tacitly, such behavior.

"All of this justifies the question asked by Prof. Plinio Correa de Oliveira, that is: 'Who, today, is still Catholic in the Church of God?'"

And the Bishop concluded: "It seems to me that the reasoning of the President of the National Council of the TFP

stems from the most pure Catholic

principles and rigorously observes the rules of logic,"

posed by the Church as such, thereby requiring the agreement of the faithful; or through his behavior, when it suggests in fact, that he does not accept as valid

and obligatory a rule imposed by the Church. Thus, a person may also adhere to heresy through the general outline of his actions."

And continued the Bishop: "With this fully canonical criterion, Prof. Plinio Correa de Oliveira analyzes the behavior of a great number of the faithful, the

members of the Hierarchy and the deci sion-making classes not excepted.

"It is truly sorrowful to verify the apathy in regard to — if not the open sympathy towards — positions which are

condemned by the Church, such as socialism, Communism, and a kind of sentimental religion being promoted as the supreme religious attitude and which supposedly would be above all the religious creeds, including the only true one — the Catholic.

"A recent example of a similar at

titude is provided by Fr. Diaz Alegria, S.J., former professor of the Gregorian University of Rome. In his book / Be

lieve in Hope, this priest affirms that 'the Catholic Church existing in History has very little in it that is Christian.' This thesis involves denying the assistance by which the Holy Ghost governs the

Church and makes it unchangeable irr fidelity to its Founder. Fr. Diaz Alegria shows no embarrassment about making the scandalous affirmation herein cited;

Prof. Plinio Correa de Oliveira and the Pilgrim Virgin of Fatima.

CRUSADE

3

u

H1HWW||IH>|FMTI1W^

PROPHETS, MARTYRS, SAINTS, and

HEROES

If. MfMQlff MMY â‚ŹILm^T, A TOTMIm MMM QW @ob The Roman Martyrology describes St. Anthony Mary Claret as "notable for his zeal for souls and his meekness." As

Archbishop of Cuba, he foresaw a ter

rible chastisement which would fall up on the island. A paladin in his fight against freemasonry, the lodges of the sects tried to kill him several times, but

he escaped from them miraculously. He battled ardently during the First Vatican Council for the promulgation of the doctrine of papal infallibility. A great devotee of the Virgin, he founded the Congregation of the Sons of Her Immac ulate Heart. During the last nine years of his life, he received the grace of hav ing the Sacred Species continuously in corrupt in his breast, becoming a living

of the Rosary in Granja, at 7:00 o'clock in the evening,the Lord conceded to me the great grace of the conservation of the Sacramental Species and to have

From his fifth year, he thought seriously about eternity.

always day and night, the most Blessed

first ideas which 1 can rememb'^'- are

Sacrament in my breast." (BAC, page

those which I had at the age i

383).

While I was in bed, in a place for sleep ing, I was thinking about eternity,think ing of that always! always! always! I was imagining enormous distances, to which I would add others, and others, and up on seeing that they did not reach an end, I trembled and I thought: Those who are unhappy enough to go to the eternity of pains will never end their suffering. Will

The great apostle and missionary of the nineteenth century amazed the world with his 25,000 sermons: he wrote 144 works, which he distributed

during his life in 11,000,000 copies.

In order to combat the influence of bad

publications, he installed a printing press in his palace in Santiago of Cuba, working personally as a typesetter in that work of culture and religion .. .

sacrarium.

"On the 26th day of August of 1861," writes the Saint in his autobiography, "finding myself in prayer in the Church 4

CRUSADE

PRIEST AND MISSIONARY

St. Anthony Mary Claret was born in Salient, Spain on December 23, 1807.

He wrote in his autobiography: "The

c.

they never cease to suffer? This idea of the eternity of the pains of hell remained ^o engraved on me, it is that more than anything else which made me, makes

me, and will make me work as long as I live for the conversion of sinners."

(BAC, page 185).

His religious vocation revealed itself

very early, but because of a lack of re sources and opportunity, he was not ordained a priest until he was more than 27 years of age, on June 13, 1835.

At 33 years of age, he began his life as a missionary, first traveling all over Catalonia (Spain), preaching day and night, hearing the confessions ofsinners, reconciling enemies,restoring the purity of morals, and confirming with extraor dinary miracles the doctrine which he preached in his sermons.

COUNSELOR OF THE QUEEN

40 days, he would be killed, just as he

In 1857, he left Cuba to become confessor and counselor of Isabell II,

not carried out analogous tasks. He who

the Queen of Spain, who governed in the midst of one of the greatest of political tempests and conspiracies against the Church and the Crown. By his wise

himself had executed others who had

was supposed to kill me wept,embraced

me, and went into hiding so that they would not kill him for not having ful filled his charge."

Later, the missioner said: "All hell

conspired against me."

St. Anthony Mary Claret foresaw three great chastisements for humanity in general:(1)Communism;(2)the com

He consecrated seven hours a day to prayer; he never slept more than three

ing of four super-devils who would pro mote the love of pleasures in a shocking way; (3) the great wars and their

hours, and at times he heard confessions

consequences.

for 16 hours continuously ...

On July 16, 1849, with five other young priests, he founded the Congre gation of the Missionary Sons of the Immaculate Heart of Mary, that great

str'ltj

ForSpain,in particular, he predicted:

decatholization,the Republic,and Com munism. These evils could have been

avoided by spreading three devotions: the Trisagio (directed to the Holy Trinity), that of the Blessed Sacrament, and the Rosary(BAC, page 384).

work of his which was destined to save

many souls.

AMERICA

One of the most noble preoccupations of the Saint, above all in his last days, was America. Overflowing with apostolic

ARCHBISHOP OF SANTIAGO

A little later, to his surprise, he was named Archbishop of Santiago of Cuba, Upon arriving on the island, he began his

zeal, he made this glorious prophecy:

apostolic mission by the reformation of

"In America there is a very great field

the clergy. He combated illicit unions

and a very fertile one;in time more souls

("marriages"), protected the slaves, watched over public morality, and con

from Europe ... This part of the world

will come out of America to heaven than

is like an old vine which does not give much fruit; America is the young

soled and aided the victims of earth

quakes and pestilence.

Amid his multiple tasks, he found

vine ..."

time to produce good books destined

With the dethroning of Queen Isabel

for the people. At the same time, he

II, the founder of the Claretian Order

combated bad works, on one occasion

came to know exile and. during his last years, attempts against his life and pers

making a great bonfire of more than 3000 obscene books and scandalous

pictures. He was quick to present an edifying book to a person who knew how to read, and in his six years on the

St. Anthony Mary Claret.

island, he distributed gratuitously more than 200,000 of them.

ecutions. Pope Pius IX said of him that he was "a man altogether of God." In vited by the Holy Pontiff to help in the preparations for the First Vatican Coun cil, he dedicated himself to the defense

action. Claret attracted the hatred of the

of the Faith against the heresies of his time.

There were, however, in Cuba a

masonic lodges, who formed a vast con

great number of intellectuals, industrial

spiracy to impede his apostolate and to

He knew the day of his death three

leaders, and military officers who re sisted the preaching of the saint. Proud, incredulous, and corrupt, they tried to

take his life. There were 14 attempts against him,including attempts to poison

years beforehand. After prolonged ago ny, he gave up his soul to ( ' m

him, fires, assaults, and violent attacks

October 24, 1870. On his ton

sabotage the missionary work of the Archbishop, and upon several occasions

with razors and daggers. (Father Juan Echevarria,Recuerdos del Beato Antonio

engraved the following words of Pope St. Gregory VII: "Dilexi justitiam, et

they tried to take his life.

Maria Claret, page 282).

In order to punish that hardness of

"On October 15, 1859," the Saint

heart, he announced two chastisements—

an earthquake and a pestilence — which

tells us in his autobiography (BAC, page 382), "on the day of St. Teresa,

came to pass exactly as he predicted.

I was supposed to be assassinated. In

He foresaw

moreover a "terrible

Madrid, a criminal entered the Church of

chastisement" which would fall upon

San Jose on Alcala street to pass time

the island in the distant future. He used

with his evil intention, but he was con

to repeat frequently: "Let us pray to God that this does not happen!"

The most probable interpretation is that the Communist regime of Fidel

verted through the intercession of St. Joseph, as the Lord gave me to know.

Castro is the chastisement which the

Saint perceived but did not wish to re veal in his days.

re

odivi iniquitatem; propterea morior in

exilo" ("I have Io\^ed justice and hated iniquity; therefore, 1 die in exile.")

The assassin sought me out saying that

he belonged to one of the secret lodges, was maintained by them,and had drawn the lot, receiving the task of assassinat ing me, and that if he did not do so in CRUSADE

5

FORCED ABORTION

fleeing from the mainland to Hong Kong,

search of the Absolute," He further

Stockholm, Sweden (Triumph, Janu ary, 1975). Sweden, considered to be

to relocate in Taiwan.

Where are the so-called "defenders of

stated that,'The Second Vatican Coun cil expressed its admiration toward bud

human rights"? Where are the commit

dhism in all its forms, because of its contributions to the raising of the spirit

one of the most permissivist liberal countries in the world, passed a law that went into effect last January,forc ing doctors to perform abortions. The totalitarian law provides abortion on command to any Swedish woman; phy

tees (those of the U.S.Bishops included) which regularly release statements con demning supposed "atrocities" commit ted by anti-communist governments in Chile and Brazil? Why has the talkative

of men." He finished by calling for a greater collaboration between buddhism and Catholicism for justice and peace.

sicians refusing to perform it during the

World Council of Churches remained

ESCAPE!

first three months of pregnancy are subject to penalties of up to one year in jail. In addition, the law forbids any physician from trying to dissuade a patient from having an abortion.

silent? Why have we not heard from the

Cuba (The Mindszenty Report, De cember, 1974). Juan Herrera, 41, and Julia Jesus Prado, 30, escaped from a prison on Cuba's Isle of Pines, hid for 17 days in a mosquito-infested swamp,

FORCED REPATRIATION OF CHINESE IGNORED BY SO-CALLED "DEFENDERS OF HUMAN RIGHTS"

Hong Kong (The Red Line, January 24, 1975). The Chinese Communists have long been embarrassed by the flight of so many young Chinese to the West. The descriptions they have given of the miserable conditions in Red China

have damaged boss Mao's prestige abroad. Now the British have solved this

thorny problem for him.

On November 30, 1974, the British

colony of Hong Kong, after months of "discussions" between London and Pe

king, initiated a new policy of rounding up youthful refugee "freedom swim

Vatican's Pontifical Commission for Jus tice and Peace?

"CATHOLIC" SODOMS AND GOMORRAHS

Chicago (The Herald of Freedom, December 6, 1974). Chicago's Cardinal Cody forbade officially the celebration of Tridentine Masses in his diocese. But

and were finally picked up by a Pana manian freighter. They told the authori ties that the prisons in Cuba are of the Devil's-lsland type where inmates are brutally beaten, forced to work from

he allows the regular Sunday Mass for

dawn to dusk, and fed worm-infested

homosexuals at St. Sebastian's Church

food.

of 824 W. Wellington Avenue. The "gay mass", as it is known, is regularly

returning from a guided summer tour

advertised in local papers and church bulletins. Asked about this scandal, a

spokesman of the Chicago chancery said: "I think you could say that he (the Cardinal) doesn't disapprove." The so-called "gay ministry" in Chicago is a combined effort of Jesuit, Franciscan, and Dominican priests. All of this is

being done in opposition to the Ten

mers" from the Communist mainland

Commandments and the numerous con

and returning them to the Red military authorities. It is reported that a large number of these young refugees, who

demnations of homosexuality as a sin by the Church and the Sacred Scripture.

Carlos Rivero, a 19-year-old Cuban of East European Communist nations, slipped from a Havana-bound plane at Ireland's Shannon Airport and applied for asylum in the United States.

Over one million Cubans have escaped from Castro's tyranny. Yet a campaign is now underway to "bring Cuba back into the family of western hemisphere nations" with special economic rewards and loans forthcoming from the Ameri can taxpayer.

U.S. officials continue to ignore the fact that Communist Cuba is still re

cruiting U.S.students to come to Havana every year for ideological training and

have been forced back to the mainland

NUDE COUPLE RECEIVE

against their will, have already been exe

"COMMUNION"

cuted. Still the forced repatriation con

Minneapolis, Minn.(Milwaukee Jour nal). During the Lutheran Convention in

"sugar harvesting."The U.S. Comr '^•■^t

Minneapolis,a couple sat sedately during the service until the people filed up to the front for "communion." The couple stood up, stripped off their clothes, and joined the line. Presiding minister Rev. Torgerson did not say a word, but gave

recruiting activity.

tinues.

This is not the first time that callous British authorities have violated inter

national law with respect to anti-com munist refugees. At the close of World War II, the British (as well as the American) authorities concluded a secret agreement with the Russians by which unknown thousands of prisoners of war and refugees were sent back to Stalin against their will. In 1962, the British officers of Hong Kong sent back to Mao

Tse-tung some 62,000 refugees in a month, packed in trucks and railway boxcars. This was done in spite of the assurances of Free China (Formosa) that it would help any number of refugees 4

CRUSADE

Daily World reports regularly oi

s

THE SILENCE ABOUT SOUTHEAST ASIA

that the couple "came very respectfully" and that the lady "seemed very devout."

(The Washington Report, January, 1975). Unreported in American news papers is the story of the continuing

PAUL VI PRAISES BUDDHISM

tragedy in Southeast Asia, the brutal death of innocent people at the hands of

them bread and wine. Later he remarked

Vatican City (Globe, January 18, 1975). The "great lama," a leader of the highly gnostic Tibetan buddhist sect, Gvalwa Karmapa, was warmly welcomed at the Vatican by Paul VI, who told him in a speech that "all men are pilgrims in

Communist "liberators."

Cambodia's

ambassador to the U.S. recently told of

60,000 refugees who fled to the capital to escape from Communist attacks. But threehundred men, women, and children (Continued on page 32)

1 VOIa and everything related to the practice of

IN UTHUANIA, A

brate a religious feast. As a counter-

HEROIC RESISTANCE FROM

move, the Communists arranged an

religion was confiscated. During the

THE CATACOMBS

attractive art festival, scheduled to begin at the exact hour of the Mass. But only

course of the raids, the police arrested

one person attended the opening. Seeing

The manifesto gives precise data and addresses for those persecuted, and concludes with the following appeal:

Lithuania (Randovoji UcHava). Red Russia's attempt to destroy the church in Lithuania has failed, as is now being admitted by members of the Communist regime. Thus Misutis, a member of the Lithuanian Council of Ministers, com

plains: "many priests are actively strug gling to preserve the influence of the

Church over the people. The help of young people is being used at religious ceremonies, and organized classes of catechism are being given to young

the futility of their stratagem, the Reds

postponed the festival until several days after the religious celebrations were over.

In spite of the heroic resistance of the

"Christians, be careful about dialoguing with Marxists. You welcome such con

Lithuanian Catholics against the brutal persecution of the regime, the Vatican remains absolutely silent. No protest

tacts. Yet we — your brothers in the

whatsoever has been made in behalf of

and our houses searched. We are arrest

the persecuted.

ed, sent to prison, and sometimes shot, as was the 70-year-old Catholic priest, Stephan Kurti, who was killed in Albania

boys . . . the priests who are unloyal (toward the regime) are stimulating the clerical element . .. and are promoting a change in the laws pertaining to the

USSR,China, Romania, Cuba, and other

Communist countries — are interrogated

because he baptized a child. Christians, pray for your brothers now being perse cuted in Romania and send your pro

religious cults ...

And

Vasile Roscol, one of the Christians.

tests to the Romanian authorities."

he adds: "There are certain

priests, and even a new special class of

THE WORLD CALLS

active believers, who violate the laws.

THE CHURCH TO TASK

One cannot offer any kind of concession to these people..

Rome, Italy (The Remnant, Dec ember 15, 1974). A Cardinal has found

There are several clandestine cloisters

himself in a head-on clash with the civil

and convents in Lithuania whose activi

authorities of Rome. He is James Cardi

ties cannot be controlled by the Soviet government, and the number of voca

for Divine Worship, the one that pro

nal Knox, prefect of the Congregation

tions continues to grow. The religious are especially committed to catechizing children and educating youth, and as a

duced the Novus Ordo Missae.

The Cardinal had decided to "update" his old and historic titular church, the Chiesa Nova,in order to make it "blend"

result, an average of 4000 Lithuanian

children receive their first Holy Com

with the modern liturgies. But he ran into opposition.

When the radical updating began, parishioners expressed indignation over

munion annually. Among 35,000 college students, a remarkable number believe in God and attend Mass; in fact, 16 out of students affiliated with the Communist

20 made these affirmations in a poll of

Our Lady of the Dawn. Made from tin by Lithuanians in the

Youth.

Catacombs.

the disappearance of a 400-vear-old

communion railing. When tli lin altar was demolished and replaccu uy a

To counteract this growth in religious

red table set in the middle of the church,

fervor, the Communists continue their

CHRISTIAN MANIFESTO BEHIND

characteristic persecutions,

THE IRON CURTAIN

but with

frustrating results. On the occasion of great religious feasts, they promote dis orders around the churches in order to

disrupt the services. In addition, they destroy places of pilgrimage and impose compulsory work on Sundays, some times even going so far as to pay double for Sunday work.

A few years ago in Lithuania, a huge throng of the faithful had rallied to cele

the protests became more vehement.

Letters and phone calls poured into the

London, England (FRP News, Janu ary 14, 1975). An anonymous manifesto signed by"A Christian," was distributed

office of Cardinal Poletti, the Vicar of

in Bucharest, Romania to several Western

Rome. But he reportedly had given his permission for the changes, branded by the daily II Tempo as "inexcusable and

tourists.

outrageous vandalism."

The

manifesto

describes

how

on

Since the Vatican made no moves to

October 4, 1974, Romanian Security

correct the situation, the municipal

Police raided the homes of Christian

authorities of Rome acted to save the

families in various cities of the country.

Their houses were searched thoroughly.

nal Knox. The Roman Department of

historic church from the hands of Cardi

CRUSADE

7

Brazilian TFP in march against Communism.

must be restored to its original state.

nism in Brazil and for overthrowing Allende in Chile. If this country is going to be saved by anyone, it will probably be by these young men."

Only then was the Cardinal's "outra geous vandalism" brought to an end.

TFP WARNS ABOUT PORTUGAL

FRED SCHLAFLY SEES TFP

view, Prof. Plinio Correa de Oliveira,

were put to sleep by the media and a comfort which continues to grow more precarious. Since they are worried only about their immediate interests, they are subdued by a spiritual crisis without precedent." And he added: "These peo ple will accept everything, will tolerate everything, provided they are not very

AS SAVING BRAZIL AND CHILE

president of the National Council of the

much disturbed."

AND THE UNITED STATES ALSO

BrazilianTFP, warned: "Russia is taking

Monuments

issued a formal notice

stating that all remodeling work must be discontinued and that the church

Sao Paulo, Brazil. In a press inter

Three militants for the American TFP

participated in the Cardinal Mindszenty Leadership Conference held in St. Louis, Missouri on Feb. 28 through March 2 of

this year. The militants were very suc cessful in selling the special 80-page issue of CRUSADE on Chile, widely

control of Portugal in an almost un

WEST VIRGINIA'S TEXTBOOK

noticed way. While Western diplomats are busy discussing inches of Middle

DISPUTE

East territory, Russia is purely and sim

view of the News, December 11, 1974).

ply taking Portugal." And he added, "each day the Communists advance

After months of vigorously outs ' m opposition from parents and tea^ the Kanawha County School Board

further towards total control of the

Charleston, West Virginia The Re

acclaimed by the participants, as well as

country, but it seems that the Western

voted to accept a new set of rules for

Prof. Plinio Correa de Oliveira's classic

choosing textbooks which will militate

work, Revolution and Counter-Revo-

leaders are not worried about this, they do not discuss it, they do not struggle

against the use of radical literature in the

lution.

with anybody because of it."

schools.

At the climax of the meeting, Mr. Fred Schlafly, the Conference Organizer, speaking before an assembly of 400 persons, including two Bishops, paid a noble tribute to the TFP, stating: "1 was

"atrocious buffoonery" being acted out

down in Brazil and have seen the TFP.

in Portugal "and the silence of the

They are a tremendous force. They were responsible for stopping Commu

Western leaders, but they seem uncon cerned about the whole affair. They

I CRUSADE

The TFP President remarked that

Mrs. Alice Moore, the board member

this amazing fact reveals in depth "the

who led the fight against the use of the disputed books, was surprised at the board's acceptance of her guidelines.

The new rules provide that books adopt ed for the school system must, among other things, respect the privacy of

immense spiritual crisis of the contem porary world," for the people see the

(Continued on page 32)

THE FILIAL RESISTANCE In Defense of the Catholic Faith

And the Papacy "St. Peter, the first Pope, had taken disciplin ary measures regarding the continuity in Catholic

worship of some practices remaining from the old Synagogue, and St. Paul saw in this a grave risk of doctrinal confusion and of harm to the faithful.

He then stood up against St. Peter and "resisted him to his face" (Gal. 2:11). In this ardent and inspired move of the Apostle of the Gentiles, St.

Peter did not see an act of rebellion, but rather one of union and fraternal love. Knowing well in what he was infallible and in what he was not, St. Peter submitted to the arguments of St. Paul.

The Saints are models for Catholics. Accordingly, in the sense in which St. Paul resisted, our state is one of resistance."

THE TFP RESISTANCE MANIFESTO

A LETTER FROM ARCHBISHOP LEFEBVRE Archbishop Marcel Lefebvre, former

superior general of the Holy Ghost Congregation and Archbishop of Synada wrote an impressive letter to the mem

pearance of religious life, as well as to the emergence of naturalist and Teilhardian doctrine in universities,seminar ies, the religious education of children — a teaching born of Liberalism and Prot

There can be no fundamental modi

fication of the lex orandi {laws of the

liturgy) without producing a corres ponding change in the lex credendi

statement of Archbishop Lefebvre fol

estantism, and condemned many times by the solemn Magisterium of the

{the things that we must believe). To the new Mass corresponds the new cate chism, the new priesthood, the new

lows:

Church.

seminaries, new universities, and the

charismatic pentecostal Church — all of which are opposed to orthodoxy and the age-old teaching of the Magisterium.

faith; to Rome Eternal, mistress of wis

No authority, not even the highest In the hierarchy,can force us to abandon or diminish our Catholic faith, clearly ex pressed and professed by the Magisteri um of the Church during nineteen

dom and truth.

centuries.

bers of the Order of St. Pius X which he

recently founded in Switzerland. The

We cleave with our whole heart and

soul to Catholic Rome, guardian of the Catholic faith and of the traditions

necessary for the upholding of that

On the other hand, we refuse, as we have always refused,to follow the Rome

of neo-modernist and neo-protestant tendency so clearly manifested at the Second Vatican Council and in the re forms which followed.

"Even if we,or an angel from heaven, should preach a gospel to you other than that which we have preached to you, let him be anathema."(Gal. 1,8) Is not that what the Holy Father is telling us again today? And if there

Born of Liberalism and Mo

sm,

this reform is wholly poisonous; it comes from heresy and ends in heresy, even if not all of its acts are formally heretical.

It is impossible for any thinking and faithful Catholic to adopt this reform or submit to it in any way soever.

If we want to insure our salvation, the sole attitude lies in faithfulness to

should appear to be a certain contradic

the Church and to Catholic teaching, with a categorical refusal to accept the

tributed and are still contributing to the demolition of the Church, the ruin of the priesthood, the destruction of the

tion between his words and his acts, as well as those of various departments of the Curia, then we choose what has al ways been taught and turn a deaf ear to

Sacrifice and the Sacraments, the disap

destructive innovations.

All these reforms in fact have con

Reform.

That is why, without rebellion, or any bitterness or resentment, we pursue our work of training priests under the

CRUSADE 9

guidance of the star of the age-old Magisterium, convinced that we can

render no greater service to the Holy Catholic Church, to the Sovereign Pon tiff, or to future generations.

That is why we hold firmly to every

thing that has been believed and prac ticed — regarding faith, morals, worship, catechetical instruction, the formation

of priests, the structure of the Church —

by the eternal and unchanging Church, and codified in the books issued before the modernist influence of the Council,

while we wait for the true Light of

Tradition to dispel the darkness which

presently obscures the sky of Rome Eternal.

So doing, with the grace of God, the help of the Virgin Mary, of St. Joseph, and of St. Pius X, we are convinced that

we thereby remain faithful to the Catho lic and Roman Church, to all the suc cessors of Peter, and that we are the

"faithful dispensers of the mysteries of Our Lord Jesus in the Holy Ghost."

Amen.(cf. 1 Cor. 4, 1)

Archbishop Marcel Lefebvre and Prof. Plinio Correa de Oliveira,founder of the TFP and major author of the resistance manifesto.

Archbishop Marcel Lefebvre -r

Tf iTfiTTiifrnnnraiiH^'

The Spanish Covadonga Society in a medieval setting. The Covadonga

Society has distributed over 200,000 copies of the TFP resistance man ifesto in Spain.

10

CRUSADE

Thou Who Didst Know the Example

By Brof. Blixlio Correa de Oliveira

There is no one in the Catholic world who has

not heard of the famous Marian shrine of Czestochowa in Poland.

Because of the continuous flow of pilgrims to it,

which the disgusting campaign of the atheists has not managed to reduce,the shrine was usually so full that the Catholic population had determined to build

a chapel in a new neighborhood of the city. Natural ly, it was not possible to carry out such an under taking in a Communist regime without the approval of the authorities. And even though the request had

the approval of 90 percent of the faithful, it was ignored by the public authorities. Nevertheless, the parish priest having jurisdiction there showed him self to be up to the heights of his sacred ministry; in a private house, he improvised a tiny chapel and

of none so outstanding as this one, for it was born with an antecedent episode worthy of the highest

epochs of the life of the Church. The intransigent courage of this priest in defense of the rights of the good people of Jesus Christ made the claws of the Communist dragon retract.

This incident lends itself to all kinds of apprecia

tive expressions suitable for bringing out the bril liance of its splendor, but the limits of this article will not permit it.

I will limit myself to a very synthesized com

mentary, but one which will have the merit of being practical.

The conduct of the bold parish priest and his

admirable flock prove that the only policy which

established a center for the teaching of catechism.

This achievement, naturally of tiny proportions,

turns out well is that of not making any concessions.

unleashed the fury of the police, who searched the

If that pastor had been a follower of the famous maxim of"give in a little bit in order not to lose all,"

house and confiscated it. A little later, the author ities resolved to demolish it, obviously a sign of their

execration of the religious use to which it was being put.

Without any fear, the parish priest then asked that another place be put at his disposal. As might be expected, this petition was also ignored. Shortly thereafter, the authorities sent tractors to sweep away the "cursed" house.

Imagine the surprise of those in charge of the

1

Among the many churches (some of them dis gusting) which our epoch has constructed, I know

he would have been reduced to silence and his flock would have been dispersed.

He faced the adversary, and there, still standing,

is his chapel, and there still functioning, his cateche tical center. It is not licit merely to admire episodes like this. It is necessary to imitate them — above all in a country like ours in which the law guarantees the freedom of the Church.

On Judgment Day, God will ask us what use we have made, in our combats against evil, of the good

demolition when they discovered that the whole edifice was full of Catholics being led by their pastor

example of this courageous parish priest. We who

in prayer. It was necessary either to carry out the demolition with the consequent death of all those

have had the freedom which was lacking to him ...

And even before that. History will ask us the

within or else to give up the project. Waiting until

same question, interrogating us about why we did

the edifice was empty in order to tear it down was

not have the same boldness in the face of corruption

impractical, for the Catholics remained there day

and impiety that this priest showed in the face of the

and night imploring the aid of Our Lady.

threat of the Communist tractors.

Before so much faith and firmness, the tractors

Neither sadness nor bitterness is lacking in this

retreated. The authorities did not dare commit the crime for fear of making public opinion indignant.

And there is more: After bitter arguments with

reflection. In spite of that, I register it here, with the intention of stirring up dormant energies and re

the local Bishops, the Communists decided it would be prudent to concede to this parish priest another edifice for his chapel and his center of catechism.

buking cowardly tactics.

If I did not do so, it is I myself whom God would ask on the Day of Judgment: 'Thou who didst know the noble example of that my outstand

ing priest, why didst thou not publish it."

CRUSADE

11

1974). In other words, the proud and mighty West's dependence upon the petroleum of the Kings, emirs, and sheiks of the Persian Gulf will almost certainly lead to its disintegration.

R. Johannes Witteveen, President of the Inter

national Monetary Fund: "The capitalist nations who are importers of petroleum will not have the means in 1975 to finance the deficits in their balan

ces of payments . . . If it is not contained now, inflation can become more uncontrollable and dis

organize the economy of the world." {La Prerisa, October 1, 1974). The petroleum which does not come from the Persian Gulf is in the hands of

populist dictators, who exercise a despotism even harsher and more fanatical than that of the kings and emirs. And it is also on these despised populist chiefs in their jeeps and shirtsleeves who do not even have the "thousands and one nights" poetry of the kings and emirs, that the pridcful Western World depends to a considerable extent.

Robert MacNainara, President of the World Bank:

"If we do not win the battle of production and pro ductivity to satisfy the new realities ofconsumption, the world will see itself involved in a wave of infla

tion which will penetrate every corner of the earth and throw the social and productive order out of equilibrium." {La Prensa, October 5, 1974). MacNamara also declared: "The economy of more than lialf the developing nations will remain stagnated in this decade at an intolerably low standard of living" {La Prensa, July 31, 1974 — emphasis ours). Behind one and the other — kings, emirs, and populist tyrants — bulks the hated shadow of Brezhnev and All wasforeseen by the Heavenly Expert.

his "gang." And the West perceives quite clearly that if the valve controlling the petroleum is in the

ocean liner which goes deeper between the shoals and the mines. What will its end be?

This is what serious persons ask themselves about the world of today in the era of the "gray crisis."

CRIES OF ALARM OF WESTERN LEADERS

Suddenly the society which once was well-sup plied, powerful, and rich, begins to cry for help.

Gerald Ford:"Inflation is our present-day,number one enemy. Unless it is defeated, it will destroy our country, our homes, our liberty, and finally our national pride, as efficaciously as any well-armed

r w - V'i

enemy in time of war."(In this respect, there can be no doubt about the inflationary effect of the increase in petroleum prices induced by the Arabs, nor about the well-armed Russian enemy behind them.)

Kissinger: "If we do not become imbued with an understanding of our interdependence, Western Civi

lization, as we know it, will disintegrate, almost certainly."(InterviewwithJamesReston,October 13,

"Russia will spread its errors throughout die world": a scene in Red China.

CRUSADE 13

•!-

ii- pis

1} u

l;^ÂŤÂŤ The reading room on board the Titanic, now in the depths of the Atlantic. The size and furnishings were such that it was not easy for the passengers there to realize that the ship was about to sink beneath their feet. In the beginning every thing took place in a completely calm way. When the ship collided with the iceberg, the passengers were not alarmed, but they joked

rri ti m.

"tH^iA:

about the matter. The few who

appeared on the deck had taken the time to dress themselves cor

rectly. Some of the men who survived were in the smoking room at the moment of the encounter with the iceberg. It was probably

m

a

the busiest salon at that moment.

There must have also been one or

two silent readers seated in the

room shown at the left. hands of certain chiefs of the Arab states, their hands

are, in turn, caught in the immensely greater, stronger, more terrible hands of International Com munism. Thus, the Communist world is proving to the capitalist world that it can, from one moment to another, shake it to its foundations or eventually retard its functioning.

We find ourselves in the presence of a grave crisis, which little by little is infiltrating the layer of opti mism which still remains in the social-psychological complex of the ship, so as to acquire a fixed place in our daily conversation. It is a crisis crudely pointed out by high personalities of contemporary society, inviting us almost to despair, as its repercus sions become more and more evident in our dai'"

REFLECTIONS OF A PASSENGER ON THE SHIP

Surprising details became known about the tragic shipwreck of the "Titanic." While the waves were opening to swallow up the great liner, an orchestra continued to play. Some people were engaged in sports and gymnastics, while others were drinking whiskey with ice taken from the fatal iceberg, in this way prolonging this opportune activity until the last moment. And a craving for sleep over powered them.

Isn't this very much like a phenomenon that is

occurring among us, as the West moves like a giant ocean liner in dangerous waters?

14

CRUSADE

lives. Nevertheless, how many passengers on this ba tered liner are turning deaf ears to the tempest that roars at our gates!

Imagine a typical unprepared passenger. He likes to walk around the deck, drinking a whiskey and en

joying the breeze, so much so that he has a formal and even aggressive disinterest in all the problems of the ship. "They say its going to sink? What a shame! This deck is most agreeable! But I don't believe . . . Ultimately everything works out . . .

After all, no matter how much I may worry I won't solve anything . . . Let's go on then enjoying our selves, and woe to anyone who tries to drag me out

of this momentary calm with problems of damage, of shipwreck, or whatever . .. For me, there is only myself, my slippers, and my whiskey ... The other things don't interest me!"

This attitude, unfortunately, is very common in

our days. It explains the apathy and casualness with which people accept grave events that presage terrible consequences. We shdl try to see in what follows the

unity of these events, their reason for being, and the objectives of those who are benefiting from them.

f/.,

\

THE GRAY CRISIS

It is gray because it couldn't be called black or red, as these expressions suggest clearly delineated catastrophies, such as a universal epidemic would be. It is a question of a crisis which is "sui generis," whose causes are apparently fortuitous and undefined.

The crisis which we propose to describe, consists of a sudden weakening of the socio-economic order of the West, which continues to function,apparently like a healthy organism, while its doctors make tragic diagnoses of its condition on the basis of the symp toms — no less tragic — which are appearing.

This appearance of good health is nothing more

• •" sKrWr-

*■.

than an illusion. In the first half of 1974, 3521 com

panies went bankrupt. The Frankfurter Rundschau announced that 1974 was to be "the year of the collapses," with more than 6000 bankruptcies (August 20, 1974). What will 1975 be? In Germany, three banks failed in a period of 60 days ~ and this occurred in spite of the fact that they were prestigi ous institutions managed by experts.

t, .

..

. .

-r.'

The rate ofinflation or rather the rates of inflation

are alarming. In countries which in the past had very low rates of inflation, percentages of inflation such as the following were registered in 1974: Ger

old wanan escapes from East Berlin to West Berlin by walking along a ledge.

many,7 percent;Italy, 19 percent; the United States, 11.5 percent; Japan, 24 percent.

The plight of England is well summed up by the title of an article in The Review of the News (October 10, 1974): "Goodbye England!" In 1974, steel prices increased 30 percent; coal, 48 percent; and electricity, 50 percent. The former Victorian Empire will perhaps be able to make a comeback

i

with the billion dollars which Iran lent it in the

middle of the same year. It is not very encouraging, though, to go from "protector" to "protected"!

THE CAUSES OF THE CRISIS

According to the consensus of opinion of the ob servers, the crisis was provoked by petroleum black mail. The increases in the prices of petroleum had the same effect on the economies based on it as an

injection of arsenic has on the human body.

Its immediate effects were increases in prices, monetary conflicts,inflation, bankruptcies, financial disasters, an increase in unemployment, and a decline

in production, all of which tends in the probably

'm."

I

The scrawls in the New York subways, the hippie spirit of disorder.

CRUSADE

18

OUR LADY

THE QUEEN

Blessed above all Marvel of all marvels O Mother So wondrous and tender

Reclining before the King enters

They are laced And put tenderly

How glorious your crown

On the brow

How Roland longs

Of the Queen I could write of Her and Her only

to take up the sword in defense of your honor

I'm ready now To begin the hunt

There is none Other

Who satisfies

Let the foxes loose

No other brook

The dogs are haying

To drink from

I cannot hold them

Much longer Your tresses

No other hiU to pass By Nor to run up

Are hanging from Heaven

And the Lord Rises like

No other mother

To hold my head In the dark

an angry steed Hooves flying downward

Long I have

Thought of Her

This is a conception Of the mind:

How she looks

A garden full Of fragrant flowers

With both eyes Sweeping

How they attract

Her mouth

Me

Like buds in a bending Bower

at rest

Her thoughts Feeding upon the King

t. .4||M

n

&

of the West.

not unite the two worlds to see if we may avoid the war, thereby saving at least our lives? Life, under

CONSEQUENCES OF THE CRISIS

such conditions, will be miserable, dishonored, and under the Communist boot, but after all, it will be

near future toward the total collapse of the economy

The most immediate consequence appears to be a

life ...

general impoverishment of the economies of the

"At that time, the hour will have arrived for the

West, as well as those of Japan and other countries

Communists to say that they are making progress, that they are not suffering from economic crises, and that their society enjoys tranquility. This maneuver

which depend upon petroleum from the Arabs or the populist dictators. Accordingly, it is clear that the gray crisis will move us closer to the misery existing in the Communist countries, thereby favoring enor mously that fusion with them so much desired by the

revolutionaries. For, once we grant the lack of ideals which obviously exists in the world today, we find that the principal obstacle to this fusion is the over whelming difference in the standard of living be tween the two worlds. Once that difference has dis

appeared or been sufficiently diminished, many per sons, faced with a choice between atomic war or Communist domination, will ask themselves: "Why

\vill have the purpose of breaking down the immense barrier to the Soviet advance.

"There is more. Inside the Iron Curtain, those who

run things will be able to say to the unhappy people: "Look at the capitalist society; it is getting poor er and poorer. The specter of black misery goes about. Agitation and discontent are increasing. Is that what you want?

"Then the Iron Curtain will be able to begin to drop, and the whole world will move faster toward

Sadat and Boumediene laugh boisterously. Perhaps they are amused at the anguish of the Occident over a petroleum blackmail which is really a ruse ofInternational Com munism.

18

CRUSADE

a Communist society." (Crusade for a Christian Civilization, June 1974).

From the standpoint of this perspective, it is

easy to see how this crisis is serving the Communist design of world domination. The general impoverish ment induced by it will bring with it the end of beautiful things, of traditional customs, which in general did not serve to fill the stomach, at the same time that it will obviate good manners, gen

tility, and culture. It will be the founding of the unstructured world of the "hippie," dirty, unkempt, without families, without mord laws or laws of any kind, in short,the world of ugliness and of horror... the world of the devil ...

Without having reached this extreme yet, the revolutionary process, of which this crisis is a part, has already achieved some intermediary goals. In the United States, industrial production declined in Feb ruary 1975 for the fifth month in a row. {The New York Times, March 15, 1975). With the shortages,

and the deepening recession, we may easily detect a general decline in the maintenance of facilities.

Repairs on the highways are being neglected or delayed; families are not reshingling and repainting their homes as often; cleaning isnow being done less often and less efficiently. In New York City, the

subway cars have been covered by anarchistic scrawls made by spray paint, in a violent display of the hip pie spirit. The city makes no effort to prevent the

vandalism or to clean away the disorderly and satanic markings, and the people continue to ride in the infernal cars. As a result of socialistic rent-control

legislation in New York, rents were fixed so low that owners, unable to realize any profit, were abandon ing housing at the rate of 30,000 apartments a year. {The New York Times, Sept. 29, 1974). Consequent

ly, today large areas of the Bronx and Brooklyn are a devastated wasteland, and the abandoned apart ments have become shelters for addicts and criminals

who prey upon innocent people as the city continues its policy of gray neglect. And, nationally, the crisis

is already being felt in the food industry — for example, the A&P supermarket chain has announced that it is closing down approximately one third of its stores.

France, the country of "liberty," has done away with "free heating," with the police of Paris deciding in 1974,that in order to save energy the stoves would be regulated so that the temperature would not ex ceed a maximum of 68 degrees. For infractors, in the beginning, the penalty was to be a fine. The newspapers commented ironically: "For one who proposes to stay right next to the radiators, the prob lem will not be so great, but for one who moves 10 meters or so away from them in midwinter, things will be black."

Another symptom of this "recession — which penetrates everywhere" — the phrase comes from a

This property in the Bronx reflects very well the spirit of the gray crisis.

director of the First National City Bank of Manhat tan {Time, August 12, 1974) — is the decadence of the automobile industry, which is of very consider able significance, since the automobile is a symbol of the society of consumption.

"The problems of Fiat frighten the great automo-bile industries of France such as Renault, Citroen,

and Peugeot, particularly since in other countries the situation is not the most encouraging: a fall of 25 percent in the United States, while in Germany, British Leyland is going from bad to worse . . .

French industries have already passed the favorable phase. All the foreign markets are in contraction.

The internal market of France has lost its spirit" {Gilles Lapouge, October 10, 1974).

The proletariatization advances. The new vehicle in vogue is the bicycle: "Motorcycles and principal ly motorbikes have shown an expansion of 22 per cent from one year to another, while the bicycle in dustry no longer knows how to attend to the demand . . .technical progress has produced the un usual consequence of bringing back a means of transportation already 100 years old — expect'-'f^. perhaps some day, the return of the horse"(ihi^ As we see. Western man has already found a diversion in the midst of the drama.

ARTIFICIALITY

The Gray Crisis is not a ghost. It only has the ter rifying look of one. In fact, it is not difficult to show that it has been brought on deliberately and,as such, is artificial.

In this respect, there is a first datum which leaps out before our eyes. A crisis of such magnitude could not have appeared in this way, from one day to another, like a great oak tree which grew up one night.

CRUSADE

19

Another thing that arouses suspicion is that we frequently note a tendency to exaggerate certain

aspects of this crisis, sometimes through exaggerated news reports, sometimes through rumors whose con sequences are not fulfilled. Since exaggeration is something which in itself exceeds the natural, one deduces that some persons desire to present things in this way in order to produce a psychological abrasion of the wills of the people so as to facilitate the capitulation of Western public opinion in the face of an induced change in living conditions, inclining towards Communism. When the press announces an

exaggerated effect, and something less occurs, the latter is received with joy. In this way, what abyss can't we reach?

Let us consider, for example, this news report: "In spite of the realism with which President Ford has announced to the nation the measures being tak en in the face ofthis state ofshortage, the population is receiving each new attitude as a 'prelude of ter rible days.' This is so much so that most of the suc cessful films are those which predict cataclysms or

Borlaug (Nobel Peace Prize Winner) says that 20 million people could die of hunger in 1975, while Raymond Ewell (Professor of Chemistry, University of Buffalo, New York) foresees a great epidemic of hunger in the world in 1976."

Finally, the true artificiality of the Gray Crisis can be seen from what follows: The Western world

constructed an economic system based principally on petroleum. In spite of the fact that enormous re serves of petroleum exist (for example, in the United States and England), the necessary steps were not taken to feed this fuel into the economy, a most ser ious omission. Instead sizeable proportions were im ported from the Arabs as though their good will were eternal and immutable. How can we explain the very existence of this monstrous Achilles heel?

The "politique de la main tendue" (the policy of the extended hand) toward Communism, with its

present-day corollary of "detente," which has been pushed for years by the Vatican and its political hierarchs, produced a situation in which Europe pro

an apocalyptic vision of the world in the imminence

gressively disarmed itself and demobilized while

of the 'end of time,' of the extinction of all life on

Russia fortified itself. While the colonial countries

the planet." By adroitly inculcating the prospect that all life on the planet may be destroyed; the propa ganda contrives to prepare the people to accept a lesser loss gladly — say the loss of certain basic free

abandoned their colonies in response to the detrac tors of their protectorates, the Communist powers proceeded to take over their colonies without any

one — another mystery this — protesting. Such is the

doms. And sometimes the "experts" make their

case of Africa, which will soon be a Red continent,

prophecies of disaster quite specific, giving dates that will shortly come and be gone; thus, "Norman

and also of the monarchies and emirates which are

now puppets of Russia in the Middle East.

%

4

The new masters of the world relax after riding their camels. Their actions are bringing the bicycle back into vogue in the West.

20 CRUSADE

i

East and West Berlin. A picture which shows very well the horror of

Communism, and how far the West mustfall to be merged easily with it.

In conclusion, we may say that those who yesterday constructed a super opulent revolutionary West are the ones who today are tearing it down in a

economic leaders have declared themselves to be

political suicide.

impotent . . . and panic has set in, as various catas trophic effects have followed each other in a chain reaction. The countries look on impassively while

One of the most incredible episodes in this policy is the enormous delivery of grains to Russia, by the United States, it being already public and notorious that the Soviets not only did not pay but also resold the grain at double the price. Only in the Twentieth Century could something like this take place. It's

the Arabs carry away their monetary reserves, and afterwards they think of no other solution than to ask them for a loan for mercy's sake. One can hardly say what is worse, the loss of their financial re sources or having to beg for help with such abject resignation. England Kneeling before Iran! Or before

more than a little ironic that after such an incident,

Kuwait!

UNESCO and other organizations of its kind began sowing panic with tragic warnings of hunger!

When the collapse of the Western economy comes, the progressives will probably want to attribute it to what they consider to be the inefficacy of a system based on private property. Such an allegation is false. It is evident that such a collapse will be the re sult of a political suicide, which was brought about by a subversive action, tending toward a change in structures, while simultaneously neglecting to exploit the proper energy resources of the West and allowing an aggressive power, Russia, to launch, through its Arab puppets, an economic attack on the West in the form of petroleum blackmail. In the face of this aggression, the Western governments and the high

These are the causes of the Gray Crisis, wh' h spreads out and sinks in like a stain of oil. 1l "gray" in its origin and in its effects, because the Western people are moving toward a standard of living which the "undeveloped" countries never had.

Everything is falling.

THE NEW MASTERS OF THE WORLD

In this socio-political juncture, Europe is no long er, through her culturd influence (which is now sinking like the palaces of Venice), the mistress of the world; nor is the United States, "an industrial

country now on the road to grayification," its eco nomic master. The new Arab pseudo masters are apCRUSADE 21

pearing and behind them one sees the silhouette of the Russian bear.

The French case will illustrate the point. France

imports 40 percent of her fuel from Lybia and Algeria; 15 percent from Iraq and Saudi Arabia; and another 28 percent from the producers of the Persian Gulf [La Nacion, October 11, 1974). Thus 83 per cent ofher petroleum requirements must be obtained from hostile powers.

Aware oftheir power,the Arab countries are begin ning to pontificate. The Minister of Economic and

THE DANTESQUE HORIZONS

The general impoverishment and hunger of the gray crisis will provide a field that is propitious for the action of agitators who will easily lead a human

ity captured by panic and despair to the abyss.

Communism is already announcing its intention of taking over the situation:"The European Communist Parties affirmed that the great crisis of capitalism foreseen by the Marxist theoreticians is approaching, and that this will favor the establishment of socialism in Europe.

"A declaration presented at the close of the Con

Financial Affairs of Iran warned the Western coun

ference of Communist Parties recommends a vast

tries that it was necessary to put an -end to their wasteful way of living. The Minister said: "cheap petroleum and other raw materials are no longer available. The situation demands a change in style of living, which will be a new experience. As his Imper ial Majesty, the Shah of Iran, has frequently warned, the permissive societies can no longer maintain their high standards of living. They must abolish the symptoms of excessive consumption."

alliance between Communists, socialists, and Chris

Behind the policies of the Arab countries is the Red hand manipulating its puppets. At present, the Russians find kings to be useful to them. But when these kings want to rebel, a simple coup d'etat by a few hard-core revolutionaries will clear the question up.

tian progressives destined to promote the passage from capitalism to socialism" {La Nacion, January 30, 1974).

It is important to remind ourselves at thisjuncture that Communism has "never succeeded in coming to

power by winning a free election, but only by stealth, subversion, treason, and violence. There is in the

public a natural horror of Communism which is exceedingly difficult to overcome. Though the "wall of horror" against Communism has been weakened by the progressive clergy and liberal poli ticians promoting "detente" with Communist govern ments, a considerable resistance to this anti-natural

atheistic system still manifests itself in the West.

That is why the Communists need to apply the

In other words, Russian penetration in the world is taking place, while on the avenues of the West the autos continue to drive around unconcernedly in the

levers of terror over Western public opinion and why

sunshine ...

West.

those who stir up indiscriminate panic may also be used by them to achieve ultimate domination of the

.V'

'V

. fill

f 1 9f^ ^ '7 •

7. â–

**..

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r

The gray crisis is making the field favorable for agitators who under the direction ofthe Communists will spark the catastrophe of world revolution.

22 CRUSADE

ÂŤ

i- ^

The Club of Rome, a group of industrial leaders, scientists, economists, and sociologists, recently published a report entitled The Limits of Growth,'

which stated that "only by the adoption of drastic means, such as the investment of 25 billion dollars

per year in the developing countries, can the world avoid apocalyptic social tumults." Although the Arab oil blackmail has already severely weakened the economies of the West, the populations of the various countries are being advised by this body that in order to avoid being overcome by violent social revolution they must accept an additional drain of 25 billion dollars per year.

This is bad advice; the only correct solution is to maintain oneself in a state of preparedness, always dealing firmly with the Red menace ...

The gray crisis is intended to reach its height by means of the catastrophe of a revolution of the Communists, who never have been able to win the

people over by persuasion.

"There will be a thousand malefactors terrorizing those who today are rich, and, in the future, nuclear blackmail and terrorism will prevent the continuation of an orderly development... Within ten or twenty years (or before?) it will perhaps be too late . . . (to favor an organic development) and not even a hundred Kissingers, constantly traveling from one

Watergate has helped to create in the people a lack of confidence toward their government, a factor which is subtly transferred to the Ford administration as it grapples ineffectually with the gray crisis, and we may also see another reason for the existence of

the fat^istic and exaggerated propaganda, as a means of making the people resigned to a change in structures.)

The overturning of all structures and the affirma tion of the principle of disorder lead to the world which hippyism intends to create — a world immoral, dirty, totally liberal, egalitarian, and anarchistic.

There are already tendencies in this direction.

Thus La Nacion asserts: "The ideas which arose with

the hippies are now considered by the American middle class as good alternative ways of life. Com munities are being established among suburban fami lies, with some adaptations, of course, but based on the same principles: distribution of tasks, food, and at times, the affections themselves." {ibid.)

This preannounces the anarchy, misery, and

shameless immorality that is behind the managed disorder of the gray crisis.

MANE,THECEL,PHARES "Was it a New Year's eve feast or the unusual end

place to another on peace missions, will be able to

of a feast which lasted a quarter of a century? In any case, Europe enjoyed itself as if it was the last time.

prevent the world from falling into the abyss of

The 31st of December did not see merely the fall of

nuclear holocaust" (Walter Sullivan of The New York Times, October 1974).

the last leaf of the calendar, but the close of the ac

The appearance ofclass warfare on the internation al level is presaged {La Nacion, October 11, 1974).

counts of an epoch of social,economic, and political progress, a fascinating history, which the men of to day will be able to tell their grandchildren the day

The countries with inferior incomes will affirm to

after tomorrow.

those who have higher incomes "that that inequality

"... It happens that no one foresaw this crisis of

is as serious as difference in incomes between indi

viduals and that it is up to those who are more favored to take the initiative in correcting this difference. The 'social question' is born now in the framework ofthe

petroleum, nor of the increase in its prices. Begin ning with these events, irreversible as they are, everything in the world will change. The storm front advances over us" {La Nacion, January 6,

United Nations as an international problem . . .

1974).

a process which, without doubt, will have tremen

This situation ofchaos will bring as a consequence the establishment of authoritarian governments, perhaps of world super governments. "Rober Hell-

It is the turning off of the lights of the great economic party in which Western man went a' optimistically, happily throwing kisses to mercury lights...

That revolutionary society based on atheistic, anticatholic standards is hurt,surprised,andashamed, as the voice of God may be discerned speaking to it

borner, the author of various books of economic

from behind the confusion of the crisis — as at an

history, anticipates that we shall live in the next years through a long period of authoritative governments

other time to Babylon — the terrible words of des truction: "Mane, Thecel, Phares"(Dan. 5, 25).

dously exciting stages" {ibid.). Perhaps for La Nacion the ruin of Occidental Society will be tremendously exciting...

with reduced individual liberties" October 2, 1974).

{La Nacion,

We reaffirm our confidence that, over the dantes-

The failure of these governments, along with that of the Communist super governments, will lead to the idea that every structure is in itself useless and prejudicial. (We may see here how a debacle such as

que ruins of this century of self-destruction, a new Christian Civilization will flourish, as foreseen by Our Lady of Fatima, which will arise when — and we hope it will be shortly — the Mother of God will say also to the Revolution:"Mane,Thecel,Phares..."

CRUSADE 23

ABOUT FOUR HUNDRED YEARS AGO, THE CROSS DEFEATED THE CRESCENT AT LEPANTO The efficacy and power of the Holy Rosary became manifest in the sixteenth century when the over whelming force of the Turks threatened to bring almost all ofEurope under subjection. It was in this set of circumstances that the Pontiff St. Pius V, after urging the Christian Sovereigns to the defense ofa cause that was the cause ofall, directed all his zeal to bringing it about that the most powerful Mother of God,invoked by means of the Holy Rosary, would come to the aid of the Christian people. And the answer was the marvelous spectable then offered to heaven and earth. Indeed, on the one hand, thefaithful who were willing to give their lives and shed their blood for the safety of Religion and of theirfatherlands, waited without fear near the Gulf of Corinth for the enemy; and on the other hand, those who were without arms were calling upon Mary in pious and suppliant phalanx, repeatedly saluting her with the formula of the Holy Rosary so that she would assist the combatants until a victory was won. And Our Lady, moved by these prayers, assisted them: because, when the Christian fleet entered the battle near Lepanto, it overthrew and annihilated the enemy without great losses of its own, and achieved a splendid victory. — (Pope Leo XIII, Encyclical Supreme Apostolatus).

In the 1566th year of our Redemption, when Cardinal Ghislieri was elevated to the pontifical tlirone with the name of Pius V, Christendom was in a state of affliction.

Indeed, for about a century the Turks had been advancing over Europe, by sea and through the Balkan regions, with the insolent intention of subjecting the Catholic nations to the law of Moham med and, above all, of reaching Rome, where one of their sultans wanted to enter the Basilica of St. Peter on horseback!

But the worst evils did not come from outside.

The scourge of Protestantism, which had made England apostatize, subjecting Ireland and threaten ing Scotland, was continuing its spread through Germany and had France in convulsions. To this panorama of disasters must be added the covetousness of the Catholic Kings and Princes who were no longer moved by that zeal for the faith and adhesion

regions, bringing Albania, Macedonia, and Bosnia under subjection; at the same time, they took the islands of the Greek Archipelago one by one.

In the first years of the sixteenth century.

Sultan Selim I increased his power by conquering Persia and Egypt. The year 1522 saw the fall of the fortress of Rhodes, advance bastion of Christendom,

defended heroically by the monk knights of the Order of St. John of Jerusalem, and to which they had retired only after the loss of the Fort of St. John of Acre, their last redoubt in Palestine. In 1524,

Suleiman II, the new sultan (called the Magnificent),

occupied Belgrade, treating it very harshly. Six vears later 300,000 Ottomans reached the gates of Vit and failing to gain control of it after 15 violent assaults, withdrew from it, taking 13,000 Christians as captives.

An anonymous chronicle published in 1573 notes with shock that in September 1534 the Lord

to the Church which had led their forefathers to heed with shouts of "God wills it!" the call to the

of Tunis, Barba-Ruiva, a fearsome corsair of the

Crusade. Some of them even stooped so low as to make shameful and illegitimate alliances with the Turks for the sake of territorial conquests, worldly glory, and power.

sultan "attacked a city along the Roman sea coast," taking the inhabitants so much by surprise that they could not resist. The city was sacked and burned, and all of its inhabitants from 10 to 30 years of age,

Constantinople fell in 1453. Crossing the Bosphorus, the infidels advanced over the Balkan 24

CRUSADE

carried off as slaves. A little later the same pirate assaulted Fondi in the domain of the princes of Colonna and Itri, with great success. Rome was not far away ...

$ The Battle of Lepanto (1571).

The Turks attacked unceasingly along the Dalmation Coast, sacking and destroying the cities which were under the tutelage of the Most Serene Republic of Venice: Clissa, Prevesa, Castelnuovo, and those in the islands to the south, near Greece.

As Spain became separately engaged in a war against Tunisia and Algeria, the hosts of the Crescent at

tacked Vienna once again in 1541. In June of 1552 they took part of Transylvania, where in three battles the Christians lost 25,000 men. The next year the sultan allied himself with the Christian

King Henry 111 of France for the conquest of Corsica, which was a dominion of Charles V, King of Spain and Emperor.

Meanwhile, the brave cavaliers of the Order of

St. John of Jerusalem, who had lost Rhodes, not

wishing to abandon the fight against the Half Moon, moved to the island of Malta, south of Sicily. From this new fortress, they made maritime incursions which represented a great obstacle to the Turkish expansion, because these "scorpions of the Mediter ranean" - as the infidels called them with hatred - at

tacked each and every enemy ship, incorporating the ones which they had captured, into their own fleet.

The riches which the ships carried were confiscated for the Common Treasury of the Order, and the prisoners were set to row as galley slaves. In 1565,

Suleiman 11 sent a powerful armada against the island, but the monk warriors resisted with such

boldness that the sultan was forced to retire, losing in the undertaking Dragut Rais, one of his best generals, and more than 30,000 men.

In spite of this defeat, the Turkish power was attaining its height. Suleiman the Magnificent dis posed of a vast and battle-hardened army whose anti-catholic fury was led by a body of renegades, the Janissaries, and he enjoyed a flourishing econom ic situation, reigning over an immense empire wh

extended from Belgrade to Aden, from Baghdad LlAlgiers. He was anxious to conquer Italy in order to annihilate the Papacy, the foundation of the enemy religion—and the project no longer appeared to be a chimera. The negligent attitude of Emperor Maximil ian and the perpetual quarrels between the most powerful Catholic nations, Spain, France, and Venice, could only serve as good omens for a successful termination of the overwhelming Turkish advance...

ST. PIUS V URGES THE PRINCES TO UNITE THEIR FORCES

Pius V, the Dominican who had been Grand

Inquisitor, was like a ray from the light of the Middle Ages who had come to shine over a Europe CRUSADE

25

immersed in the shadows of the Protestant heresy

rible enemy as Suleiman, St. Pius V did not let this

and humanist neopaganism. Writing to the King of Portugal, the great St. Charles Borromeo stated in respect to the outcome of the recent conclave:

lead him to the idea that all risk had passed. In

"Once the results of the elections were known by me, I realized that Christendom could not be better

governed than by him, and I have consecrated all of my efforts to him." And Philip II, King of Spain, expressed his sentiments in a letter to the Arch bishop of Seville: "I give infinite thanks to God for this election: He has deigned to give us a Pontiff of such an exemplary life that one can hope from him a great good for the conservation of our holy faith." An outstanding devotee of the Virgin, the new Pontiff was imbued with zeal for the cause of

March, he published a Bull which described in words filled with pain, the Turkish peril, affirming that only with much penitence could the faithful placate the anger of God and hope for His powerful help.

Next month, he insisted upon the necessity of the clergy having pure morals, because Christendom, once armed against the Crescent, could count on the prayers only of those ministers of God who led a spotless life. In July, an extraordinary Jubilee was published for the successful outcome of the war

against the Turks, and the Supreme Pontiff himself participated in a rogation procession to keep far dis tant the menace that hung over Europe.

God, and there burned in his soul the desire to

raise up Christendom for a two-fold combat: against Protestantism and against the Ottoman adversary.

In the very year of his election to the pontifi cate, he communicated to the King of Spain and

Emperor his intention of promoting an alliance of the Princes against the Sultan. In March, he wrote a vigorous letter to Jean de LaValette, Grand Master

0^

of the Order of St. John of Jerusalem, who intended to abandon the Island of Malta with his cavaliers,

because it appeared impossible for him to continue to face the menace of the Turks whom he had

gloriously defeated in the previous year. After exalt ing the heroism of which the Grand Master had given proofs on that occasion, the Pope censured and rejected his plan to retreat, and exhorted him paternally: "Put aside the idea of abandoning the island; remain there with thy order well united. Thy

simple presence in Malta will inflame the courage of the Christians and impose respect on the Ottoman

by the terror of the name which struck him down last year. Know thou that he fears thy person more than all thy soldiers put together." LaValette read the letter of the Pope to the Council of the Order,

kissed the pontifical document respectfully, and later the soil of the island, exclaiming: "The voice of

thy Vicar, 0 Jesus, indicates my duty. We shall stay here, and here we shall die."

In the month of May of that same year Chios, another island of the Ionian Archipelago, fell, and in September the city of Szigethvar in Hungary succumbed. Notices of the approach of the Turkish forces came from all sides - from Tarento, from Corfu, from Venice ...

In Rome, St. Piiis V watched, trying to obtain

all possible information on the march of events. So then, he acquired the good news that Suleiman II had died when the battle of Szigethvar was joined and that he had left the throne to his son Selim II,

Pope St. Pius V, Moving force behind the defeat of the Turks.

In December, the Pope sent a new cry of alarm to the Catholic nations, inviting them to unite in a league to defend Christendom. But no one wished to hear him. Venice, because of its suspicions of the

Hapsburgs and its economic interests, prefer' ^ to keep a dangerous and expensive armed neutrah y maintaining peaceful relations with the Turks.

Philip II also showed little inclination to form a coalition, alleging that he needed all of his forces to meet the revolt of the Protestants in the Low Coun

tries; Emperor Maximilian 11 was thinking above all about rescuing Hungary; the King of Portugal also left himself out. In France, the Wars of Religion were breaking out, and little could be hoped for from the intrigues of the Queen Mother. According ly the project of the League was left hanging for three years, during which the Pope tried to help the

a man who was soft, sensual, and lacking in the fiber

Emperor against the Turks in Hungary, looked for

of his father.

assistance for the Order of Malta, and raised up fortifications along the coasts of the Papal States.

Animated as he was by the death of such a ter 26

CRUSADE

THREATENED BY THE SULTAN, VENICE ACCEPTS THE IDEA OF A LEAGUE

The occurrence of an unexpected event precip itated matters in such a way as to destroy the lethargy of the Catholic princes in the face of the appeals of the Pope.

Toward the end of 1569,

greatest power on the continent — whose viceroys governed Naples, Sicily, Sardinia, and Milan and upon whom Genoa,Segoria, and Tuscany depended — its relations with the Venetians were not the best.

From the point of view of the Roman Pontiff, whose eyes had never turned away from the plan of

news reached

an anti-ottoman confederation, the circumstances

Constantinople that the Venetian arsenal had been destroyed by fire and that because of a bad harvest the whole peninsula was threatened by starvation.

These reports came painted in exaggeratedly strong colors, making the Turks believe that Venice had been reduced to impotency. Selim 11 decided to break the peace that he had arranged with the Most

appeared to have become favorable for a rapproche ment between the two Catholic powers. However, the first steps taken in this direction by the Apostolic Nuncio of Venice did not find a very receptive atmosphere. The Venetian Senate wanted the medi ation of the Pope with other states only to obtain money, support, and troops in order to strengthen itself, but it did not desire an alliance with its rival

Spain which would bring on it many commitments.

However, some weeks later the Nuncio Facchi-

netti informed the Pope that Venice, in face of the inevitability of war, was inclined to accept the idea of a coalition of the Catholic powers. A few days later, a Turkish emissary appeared at the entrance of the city of the lagoons to transmit the ultimatum of the Sultan. Led by an escort, he was received in an audience of only a quarter of an hour by the Senate, who dismissed him with "cold words filled

with dignity," containing a resounding negative; with hope in the justice of God, the Republic would defend by arms the Island of Cyprus, of which it was the legitimate mistress.

SPAIN ALSO SEEKS ITS OWN INTERESTS

The reaction of Spain to the appeal of St. Pius V to join the league against the Turks was expressed in the attitude of its two ambassadors in Rome,

Mohammed

Founder of the Religion of the Turks.

Serene Republic, and sent it an ultimatum in the

spring: Venice either handed over Cyprus, one of its preferred possessions, or it was war. The republic of St. Mark, which in the course of the last three years had maintained friendly relations with the Sublime Gate, at this point understood (at least for the sake

of its own interest) the necessity of encouraging no more illusions and the urgency of seeking the help of the other Catholic powers.

Venice could not count on Germany or on France, both of which were completely committed to quieting down grave internal turbulences. Spain and the Holy See were left. From the Pope, the reception was benevolent. As for Spain, then the

Cardinals Zuniga and Granvela. To increase the price of their government's support as much as possible, the two diplomats used evasions and subterfuges, letting it be understood that Philip II was not think ing of joining the league and above all did not ap prove of an alliance with Venice.

In the Consistory which met in February of 1570 the majority of the cardinals agreed with the

Pontiff that the fall of Cyprus was imminent if S " did not intervene without delay. Cardinal Gran\ responded by asking them not to precipitate his King and the Church into an uncertain and dangerous undertaking. He added that the Republic of St. Mark,

being unworthy ofconfidence, did not merit immed iate support, that it would be better to wait in order to see if it really went to war with the Turks, and that there would always be time for assistance from Spain. He believed that God wanted to chastise

Venice and give a lesson to its pride and egoism.

To these considerations, Cardinal Commendone

opposed himself, calling to mind all of the services

offered by Venice to Christendom and the Holy See. In addition, he pointed out that it was not only CRUSADE 27

'■ mi

Allegory showing the leaders of the Holy League. St. Pius V in the middle, at his right Philip II of Spain and at his left the Doge of Venice. As a

Don John of Austria -

matter of fact they never got together, so this is a symbolic painting not a

Generalissimo of the Holy League.

He led the armada against the Turks

portrait.

at Lepanto.

Venice that was at stake but also the honor and the

good of Christendom.

When the Consistory was over, with the almost complete unanimity of opinion of the Cardinals on

this last point, St. Pius V offered to the Doge of Venice very valuable pecuniary assistance (in the form of the tithes of the Venetian clergy) for the defense of Cyprus.

He also took a decisive step to move Philip II to make an alliance with Venice. Once the Senate of Venice confided to him the direction of its

negotiations with Madrid, the Pope select. J, to get things under way, one of his best diplomats, and one moreover of Spanish origin — Louis de Torres, Clerk of the Papal Chamber. This representative of the Pope was given the mission of emphasizing to his Catholic Majesty that no Monarch could meet the

God to send as soon as possible a powerful squadron to Sicily to protect Malta and to guarantee the route which would carry assistance to the Island of Cyprus.

The League between Spain and Venice ought to have a defensive and offensive character, and h -

up forever or at least for a fixed period.

In the middle of May, Philip II agreed to grant

powers to Granvela, Pacheco, and Zuniga for the negotiations desired by Pius V. The Pope wept with joy on learning of this. In June, he named Marco Antonio Colonna — a person who had served Philip II formerly and was pleasing to him and who moreover was well-liked in Venice — as chief of the Pontifical

Grand Turk alone and that the union of all the

Auxiliary Squadron. On June 11, Prince Colonna went solemnly to the Vatican, and after hearing the Mass of the Holy Ghost in the Pontifical Chapel, he knelt at the feet of the Pope to swear an oath to him. At the same time, he received from St. Pius V's

Catholic Princes to overthrow the common enemy

hands the baton of command and the banner of red

was imperative. Philip was conjured by the mercy of

silk displaying Jesus Crucified, the Princes of the

28

CRUSADE

Apostles, the arms of St. Pius V, and the motto —

"In hoc signo vinces."

The Prince took the call of the Pope to heart.

In spite of receiving the command of only six galleys (the most that the resources of the pontifical treasury could manage), Colonna gave himself entirely to the task of equipping the little squadron. And he found in the Roman nobility the best dispositions for tak ing part in such a glorious undertaking. Soon after wards he set out for Venice, passing through Loreto, for he knew that he had before him no small diffi culties.

SIX MONTHS LOST IN NEGOTIATIONS

In the month of June,Miguel Soriano arrived in Rome to represent the Republic of St. Mark. He was there to get the negotiations with Spain for the League under way, under the aegis and mediation of the Roman Pontiff. They began in July with a fiery discourse in which the Pope exhorted all to a new crusade.

The difficult negotiations prolonged themselves beyond all measure, bringing to the surface the play of the sometimes miserable interests of both sides.

and that the Pontiff must be the supreme judge for disputes within the League. Then they made an out line of the items of the accord. While this was going on, the Spaniards were consulting their King about whether the three squadrons — Spanish, Pontifical, and Venetian — ought to be unified in one single body.

Toward the end of July, Venice accepted Don John as the Generalissimo and some days later the project of the League was presented to the Pontiff.

The demands for advantages and disputes over diverging points of view caused a loss of time which was already making itself felt. While the plague was decimating the Venetian squadron, the Turks in September attacked the Island of Cyprus and laid siege to Nicosia, which fell after 48 days of heroic resistance.

Discouragement began to spread throughout Christendom. When Granvela came to the Pope to

say that the Turks were exceedingly strong and that perhaps they could only be defeated if they were at tacked on various fronts (including Africa, Albania, and Hungary),St. Pius V, taken by powerful emotion and with tears in his eyes, snapped back that the

The Spaniards showed suspicions about the intention of Venice and feared a secret pact between Venice and the Sublime Gate; at the same time, they them

fault was of the Catholic Princes, who ought to re

selves wanted to double and even triple the price of

to unite themselves in the defense of the cause of

the grains which went from Naples (then under Philip II) to Venice. The Venetians, for their part, talked about the impossibility of their being able to contribute more than a fourth of the cost of the war,

Christendom. He spoke moreover of St. Ladislau and

though the possibilities of the treasury of Venice were exceedingly well known . . .

In spite of his fiery temperament, St. Pius V intervened with heroic patience and cordiality.

Here he conciliated, there he smoothed over sharp edges, and at another point he stimulated them. The

dispute about the number of ships to be furnished by the two sides was a cause of new discord. Finally

pent of their attitude before it was too late and who

would expiate their fault only if they resolved finally

of Scanderbeg in Poland and in Albania, as examples of the strength of those who put their confidence in the powerful justice of the Most High. Therefore, let the Catholic Princes arm and unite themselves!

God would help them: their cause was the cause of God!

Finally, at the end of the year, the Pope de cided to write a letter in his own hand to Philip II. In this, he expressed his most bitter complaint. The Pope said that after having managed to overcome

came the question of the supreme command, which

the ultimate difficulties with the Venetian.^

Spain claimed for itself. But Soriano, Ambassador of

found that the Spanish commissioners tried to block

Venice, reminded them that the Venetian banner

the conclusion of the alliance. He classified this

exercised a greater force of attraction in the Eastern

attitude as strange and suspicious. Having directed

Seas, especially for leading Christian peoples oppressed by the Crescent to rise up . ..

the Nuncio in Madrid, who had to hand over the

It was on this occasion that Cardinal Morone

suggested for commander in chief of the Christian armies the name of Don John of Austria, the bas

tard brother of Philip II. Don John had already distinguished himself extraordinarily in the wars against the Moors in the North of Africa.

Finally the negotiators reached an agreement: that the Pope would take the initiative in convoking the other Princes and especially the Emperor, that no one of the confederates could make peace or any other treaties without the consent or the others.

missive, not to accept evasions from the King, Pope Pius V waited with sublime patience for the response.

In the meantime, the worst kind of news was

arriving. The Turks were besieging Famagusta, threat ening Corfu and Ragusa. The Nuncio in Venice, Facchinetti, announced in February 1571 that if the League was not settled immediately, there was dan ger that Venice would make peace with the Sublime Gate, even though it be at the cost of the loss of Cyprus ...

CRUSADE

29

which were still being carried out in the month of May in Rome, and he ordered a commemorative

"QUI SEMINANT IN LACRIMIS, IN EXSULTATIONE METENT"

"He who sows in tears, reaps in joy," says the Psalm of the Royal Prophet (Ps. 125, 5). The moral

medal to be struck.

sufferings of the Holy Father were going to find the

"BY THY HAND THE PRIDE OF THE ENEMY

merited consolation.

WILL BE STRUCK DOWN."

In March, separated by an interval of a few days, the answers from the King of Spain and the Doge of Venice arrived. There were still some grave disagreements, but a last effort by the assistants of the Pope succeeded in overcoming them.

Finally, in the middle of May, from the rigorous secrecy in which the negotiations were being carried out, the good news appeared: the Holy League was settled. The alliance between the Pope, the King of Spain, and the Republic of Venice was

The time had arrived to hasten the preparations

for the triple armada, fixing the point of meeting and the battle plans. At the same time the indefatiga ble St. Pius V sent legates to the Emperor and to the other Princes in order to encourage them to enter into the League.

In addition to this, he named a congregation of

Cardinals especially to take charge of the prepara

to be stable, to have an offensive and defensive character, and be directed against not only the Sultan but also his tributary states — Algeria, Tunis,

tions for the war. A document of the epoch tells us that in those days one saw only soldiers in the streets of the Eternal City.

In the middle of June the Pontifical Squadron set sail to the South, anchoring in Naples, where it

and Tripoli. The Triple Alliance would have: two hundred galleys; one hundred transport ships; fifty thousand Spanish, Italian, and German infantrymen;

was supposed to meet with the Spanish ships. The month before, the Pope had written a letter to Philip 11 asking him to hurry the departure of Don

four thousand five hundred light cavalrymen;and the necessary number of cannons. Every autumn a meet

John in order not to lose such a good occasion. But the Spaniards delayed.

Therefore, in order to move things ahead, the

ing would be held in Rome to prepare the campaign for the forthcoming year. Spain and Venice must defend each other mutually in case of attack. The

Pope would pay a sixth part of the cost, Spain three-sixths, and Venice the rest. The Generalissimo,

Don John of Austria, would consult with the com manders of the Venetian and Pontifical troops, and in the deliberations, the majority of the votes would decide. The lieutenant of Don John would be Prince Colonna. The Emperor and the other Catholic princes would be permitted to enter into the League.

The Sovereign Pontiff overflowed with holy joy. He published a general jubilee to attract the

blessings of the God of Battles on the Christian army. He took part in the rogation processions

ships of the Pope sailed once again in July, headed to Messina, the place agreed upon for the meeting of the three armadas. A few days later the Venetians arrived, commanded by the valiant veteran Sebastian Veniero. Meanwhile, reports came that the enemy

was threatening Crete, Citera, Zante, and Cephalonia.

Among the hidalgos of Spain (as among the nobility of Rome), there reigned a lively enthusiasm for the Crusade,and many of them enlisted in it. Set ting out from Barcelona with forty-six galleys, Don John of Austria reached Genoa in the middle of July, from which point he sent an emissary to Venice to communicate to the Venetians that he was already on the way to Messina. At the same time, he sent

iS' t

mm Commemorative medal of the Battle of Lepanto.

Don John of Austria in the portrait.

30

CRUSADE

another emissary to the Pope (King Philip II had denied Don John permission to go by Rome) to thank him for his appointment to the post of Commander-in-Chief, and to ask him to excuse his delay.

When the representative of the Spanish Prince took his leave of the Pontiff, the Pope charged him to say to Don John, he should always remember that he would be fighting for the Catholic Faith and, for this reason, God would give him the victory. At the same time, the Pope sent the Commander-in-Chief the standard of the League.

The holy standard was of blue silk damask dis playing the image of the Crucified: at his feet were the arms of the Pope, of Spain, of Venice, and of Don John. In Naples in the Church of St. Clare in the presence of many nobles, among whom were

squadron, all 81,000 soldiers and sailors fasted for three days, and not one of them failed to go to con

the Princes of Parma and of Urbino, Prince Don

fession and Communion; even the condemned per

John received the standard solemnly from the hand of the Viceroy, Cardinal Granvela. "Take, happy Prince," the Cardinal said to him, "the insignia of the True Word made man; take the living sign of the Holy Faith of which thou art the defender in

sons who rowed in the galleys did the same. Jesuits, Franciscans, Capuchins, and Dominicans came and went amidst those rude people in order to purify their hearts and to prepare a true army of crusaders.

this undertaking. It will give thee a glorious victory over the impious enemy, and by thy hand his pride will be brought low. Amen!" A powerful clamor echoed from the multitude who filled the nave: "Amen! Amen!"

Suffering a lively anguish in the face of the reports of the Turkish advance, St. Pius V sent a letter in his own handwriting to the Generalissimo, exhorting him to set out without delay to meet the enemy. Don John set sail then for Messina, where he was received with ineffable jubilee. Being of a manly handsomeness, blonde and blue-eyed, in the splendor of his youth (he was then 24 years of age), and profoundly aristocratic, the son of the Emperor made an enormous impression upon the Sicilians who were receiving him. The port arrayed with Christian ships looked like a forest of masts which swayed serenely over the sea, waiting for the moment in which they would be sailing through waters tinted

with blood. It was a terrible menace to the enemy, and an irresistible call to those new Crusaders.

THE SOLDIERS PREPARE THEMSELVES BY THREE DAYS OF FASTING

In the first councils of war,Don John dedicated

himself to communicating his ardor to the seventy officers present and to benefiting, in turn, from their prudence and maturity. But even then some misunderstandings were not wanting, and these caused the loss of three more weeks in deliberations.

Some generals thought that given the power of

the enemy the campaign ought to be purely defen sive. Others affirmed that the Turkish ships were not very efficient. Don John himself appeared hesi

tant until the Nuncio Odescalchi, who had come to

distribute particles of the Holy Wood (the True Cross) so there would be a particle of it in each ship, communicated to the Prince that the Pontiff promised him victory in the name of God, above all human calculations, and commanded him to say that if the squadron let itself be defeated "he himself would go to war with his white hair to the shame of indolent youth."

Don John took a series of measures to preserve the sacral character of the expedition. He prohibited the presence of women on board the ships, and

threatened the penalty of death for blasphemies.

While awaiting the return of the reconnaissance

On the 16th and 17th of September, when the departure from Messina took place,the spectacle was dazzling.The ships began to move two by two,flying their banners whose colors would distinguish them according to the positions they assumed in the bat tle. At the head of the line trembled the green ban ner of Andrea Doria, the Commander of the

Spaniards. Immediately afterwards came the "battle" (or the center) with its blue banners, and the ship of Don John of Austria bearing the war banner of Our

Lady of Guadalupe. The standards of the Pope and the League were held for the moment of onslaught.

At the right of the "battle" came Marco Antonio Colonna in the Admiral's ship of the Pope; at its left, proudly on foot in the stern of his ship, was the Venetian Sebastian Veniero, a grand veteran of sea battle with seventy vigorous years. Following behind with yellow banners was the division of Venice, commanded by the noble Barbarigo. The white ban ners of Don Alvaro De Bazan, the Marquis of Santa Cruz, closed that imposing naval cortege.

A figure all vested in purple stood out ami the multitude in the port; it was the Papal Nuncio who gave a blessing to each bark which passed with its crusaders piously kneeling on the bridge — nobles dressed in refulgent armor, soldiers in variegated uni forms, sailors with red uniforms and berets. The

rhythmic oars and billowing sails led them in pursuit of the enemy of the Faith. In his golden armor, ter rible as an avenging angel, stood out the figure of Don John of Austria, to whom after the victory St. Pius V himself would apply what the Gospel said of St. John the Baptist:'Fuit homo missus a Deo, Cui nomen erat Joannes." — "There was a man sent by God, whose name was John."(John 1,6).

To be concluded in the next issue.

CRUSADE

31

ST. REMIGIUS

ation and does not abrogate the demands

"First we were sent to work on a

of anyone who wants social, political,

large bridge being built over the Dnieper

and economic liberation with everything

River. It is hard physical work, men's work, - we had to carry heavy beams.

that implies." Bishop Lucas further (Continued from page 2)

wrote that "the Church does not forget

of his character and the vigor proper to

that all through history, no people obtained liberation without fighting."

his age, he consecrated himself to the practice of great mortifications, vigils, and prayers, and above all to medita tions on the Holy Books. After four years of this hidden life, God exalted his humble servant, investing him with the sacred robes of the successors of the

Apostles.

ELECTED BISHOP

On that occasion, Benagio, the Arch bishop of Reims, died. The people, in spired by God,were able to discover the light that was hidden as though under a bushel basket, and by acclamation they designated Remigius to succeed him.

Remigius exerted all of his energies to

prevent this charge from being imposed upon him, but God, who had selected

him through the voice of the people, made clear in a visible way how agree able this selection was to Him. A ray of

light appeared suddenly on the fore head of St. Remigius, and upon his head an invisible hand sprinkled holy oil, which exuded in the hall where he was

the sweetest of perfumes.

In the face of this prodigy, the enthusiasm of the people redoubled,and

Remigius,unwilling to resist such a man ifest appeal of the Divinity, accepted the yoke of the Lord, a few days later receiving the Episcopal consecration. He was then twenty-two years old.

In the next issue, the Baptism of Clovis.

COUNTER-REVOLUTION

The sisters that fell to the ground re ceived blows from a whip, and the ones

who didn't get up again were thrown into the river. Many of our sisters died and we envy them.

"Now we are working in an under (Continued from page 8)

ground mine, completely abandoned, without Sundays or holidays. It is im

pupil's homes; must not ask personal questions; must not contain offensive language; must not ridicule ethnic, racial,

possible to receive Holy Communion — we cannot pray together. We must only

and religious values; and must teach that

hungry and suffering from the cold

the traditional rules of grammar are nec essary for effective communication.

winds (for our clothing is in rags). Not withstanding all this, we continue to

work,work,work,though we are always

have full confidence in Divine Provi dence. No matter what happens we go

ahead, carrying our cross on our shoul ABANDONED AT THE ALTAR OF

ders. Down here,though we are helpless,

DETENTE AND HUMAN RIGHTS

though our brothers in the faith have apparently abandoned us,though we are

Madrid, Spain (Carmelitas, Bilbao, January 1975). This Carmelite magazine reproduced a poignant letter smuggled out from Russia, written by a Carmelite nun imprisoned in one of the many slave camps. She said; "We are 1500 nuns here,enduring incredible sufferings.

They treat us like animals and nobody cares about us. We are obliged to work under the blows of a stick. If hopelessly we faint, if we die, if a guard kills one of us, this is of no importance whatso ever.

alone and don't have any rights whatso

ever, we have confidence in Him. We decided to remain faithful to Him

until our death. Please pray for us."

These poor sisters appraised their situation realistically: they have really been abandoned. The Vatican didn't say a word in their defense, nor did the many

Bishop's conferences and committees that are always expressing concern for the "human rights" of the Chilean ter rorists.

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VATICAN OFFICER SUPPORTS THE "LIBERATION FIGHTS"

Vatican City (Latin, December 31, 1974). Bishop Lucas Neves from the Vatican Layman's Secretariate wrote in L'Osservatore Romano that "the Church

supports the forces that fight for liber 32 CRUSADE

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Letting Things Run Down^

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VERY FEW HEEDED HER

ii

A m

BUT IT IS HAPPENING..â&#x20AC;¢

OR

ChRistian Civilization

t •••'» (•

A' . ;■■ '■i

^

^

rf//ir HAPPENED

AT FATIMA?

The American Society for the Defense of Tradition, Family, and Property offers to Our Lady of Fatirna, this special double issue of Crusade for a

Christian Civilization on Fatima, as a filial homage of gratitude for the graces She has bestowed for the formulation and production of the review, supplicating that She always continue to help with Her omnipotent inter cession.

Chmstukn Dvilization Editor: John Hart Circulation Director: Philip Moran

Foreign Correspondents: JulesUbbelohde (England), Guy de Ridder (France), Jose Luis de Zayas (Spain), Michel Renaud (Canada), Aluyisio Schelini (Brazil), Pedro Morazzani(Venezuela) Vol. 5

Sept.- Oct., 1975

No.5

CONTENTS

□ The Church Condemns Socialism Because It Is Diametrically Opposed to the Catholic Religion, 1 D The Birth of the Kingdom of Portugal, 2 O St. Therese of the Child Jesus and

the Holy Face. Poem by Michael Brown, 3

□ Forced Busing Denounced As Contrary to Catholic Doctrine.

By John Hart, 4

□ Contemporary Portugal, a Parable of Deceit. By Thomas Bell, 7

□ Simple Account of What Happened at Fatima When Our Lady Ap peared. With Subsequent Facts Added. By Antonio Augusto Borelli Machado, 14

THE CHURCH CONDEMNS SOCIALISM BEUUSE IT IS DIAMETRICALLY OPPOSED TO THE CATHOLIC RELIGION ". . .although the socialists, abusing the Gospel itself to deceive more easily the incautious, are accustomed to forcing it in order to adapt it to their intentions, there is nevertheless such a great differ ence between their perverse dogmas and the most pure doctrine of Christ that it could not be greater. Because 'what participation hath justice with injustice? Or what fellowship hath light with darkness?'

(II Cor. 6: 14)" (Leo XIII, Encyclical Quod Apostolici Muneris). ♦

»

»

The socialists, the communists, and the nihilists "leave nothing intact or whole of that which is wisely determined for the security and decorum of life by the divine and human laws." {Ibid.) *

*

*

". . . the conversion of private property into collective property

so much eulogized by socialism will worsen the situation of the workers by taking away from them the free disposition of their salaries and by robbing them in this same act of all hope and pos sibility of increasing their patrimony and improving their situa tion." (Leo XIII, Encyclical Rerum Novarum). *

*

Leo XIII condemned those "who go about preaching the perfect

equality of all men in rights and obligations" and declared erroneous DEPARTMENTS

Forgotten Truths, 1 Medieval Wisdom, 2 Poetry, 3 Occasions, Facts, and Commentaries, 4

and naturalistic the thesis that "men all have equal rights and are

of an equal condition in every way." {Agrarian Reform: A Question of Conscience by Bishop Antonio de Castro Mayer, Bishop Geraldo Sigaud, Plinio Correa de Oliveira, and Luis Mendonca de Fre-'^'Ts). ♦

*

*

"All men are certainly equal; no one doubts that if he considers well their common origin and nature, the final end which is marked out for each one, and finally, the rights and obligations which neces sarily arise therefrom. But since Ae capacities of men cannot be

equ^, and since they are so far from one another by reason of their corporal and spiritual powers, and since the differences in customs, wills, and temperaments are so great, there is nothing more repug nant to reason than to try to take them all in and mix them all up, and impose on the institutions of civil life a mathematical equality."

(Leo XIII, Encyclical, Humanum Genus). ♦

Hi

"Because, in truth. He who created and governs all things disposed with His provident wisdom that the lowest things through the inter(Continued on page 57) CRUSADE

1

The Birth of The Kingdom of Portugal The Kingdom of Portugal was born at the battle of Ourique, where the Por tuguese faced Mohammedan infidels having a very great numerical super

hanging on silken bands of the same color. Its authenticity has been con

firmed by persons of the greatest

sure. And so much was this so, that

authority in such matters.

some of them said publicly that it was temerity to take on such an undertak

iority. Indeed many well informed

Friar Lorenco of the Holy Ghost, at

chroniclers report that there were 100

that time abbot of the general house

Ismaelites for every

of the Order of Citeaux in Portugal, and a man of letters of great prudence, judged that it was the will of God that this memorial be divulged. Accord ingly, he took the parchment to Lisbon and showed it to the lords of the gov

Lusitanian. It

was in this critical situation that Our Lord came to the aid of the Catholics and ordained that Dom Afonso Hen-

riques should become the King of that people.

There is a strong Portuguese tradition that Our Savior appeared to King Dom

people, fearful of their great number, were troubled and sad beyond all mea

ing. And 1, annoyed at what I was hear ing, began to think to myself what I must do. And since there was in my tent a book in which was written the Old

Testament and that of Jesus Christ,

I opened it and I read therein the Vic

tory of Gideon, and I said within my

ernment, and then traveling to the

self: 'Very well Thou knowest. Lord

Afonso Henriques, which is confirmed

court of Madrid, he presented it to the Catholic King Philip II where it was

Jesus Christ, that for Thy love 1 have taken on myself this war against Thine

by the works of Portuguese writers as well as those of many other countries.

received as a document of great value.

adversaries. In Thy hands it is to give

The words of the document are as

In view of this, one may be certain that

follows:

to me and to mine, strength to vanquish these blasphemers of Thy name.'

"Having said these words 11 asleep over the book, and Lp.^.in to

Our Lord bestowed this favor upon the

"I, Afonso, King of Portugal, son

Portuguese nation. But there is an even

of Count Henriques and grandson of the

greater confirmation, for Our Lord

great King Dom Afonso, standing be fore thee, the Bishop of Braga and the

dream that I saw an old man come to

this truth. It is an authentic writing in

Bishop of Coimbra and Teotonio as well as all the vassals of my reign, swear

have confidence, because thou shalt overcome and destroy these infidel

which King Dom Afonso himself swears

ordained, by a special Providence, to leave

another illustrious memorial of

where I was, and say to me: 'Afonso,

on this Cross of Metal and on this book

kings and thou shalt undo their power

by the Holy Gospels that he saw with

of the Holy Gospels on which 1 place

and the Lord will show Himself to thee.*

his own eyes the Savior of the World.

my hands, that I, a miserable sinner,

"While I was in this vision, John

The document was discovered in the

have seen with these unworthy eyes.

Fernandes de Souza, my chamberlain,

year 1506 in the archives of the Royal Monastery of Alcobaca by Friar Bernard Brito, the principal chronicler of Portu

Our Lord Jesus extended on the Cross, all of which happened as follows:

Lord, because there is an old man here

arrived, saying to me: 'Awake, my who wishes to speak with thee.' Let

gal. It is a parchment written on in

"1 was with my army in the land of Alentejo, in the field of Ourique, in

ancient letters, which are already worn, and it bears the Seal of King Dom Afon

order to do battle with Ismael and four

him enter â&#x20AC;&#x201D; I answered â&#x20AC;&#x201D; if he be Catholic.

other Moorish kings who had with them

"And as soon as he entered, I knew

so and four other seals of red wax,

infinite thousands of men. And my

(Continued on page 58)

2 CRUSADE

ST. THERESE OF THE CHILD JESUS AND THE HOLY FACE The Blessed Virgin smiled at her.

And brought her to life, Out of the darlaiess which the Lord

Had allowed the demons to impose.

And that same Virgin took her to Her breast.

Implanting, with consummate tenderness.

Within her heart,the Little Way Of His Childhood,

And making it known to her That she had been elected to be His Bride,

Yes,it was Her wise and Immaculate Heart, Which disclosed to her

In each event of her life as it unfolded

In the family.

In the Sacraments of His Church, And in the Bridal Chamber, The most intimate desires of His Sacred Heart,

And which,at last, showed her His Holy Face, As He lavished on her

All that the other woman had rejected and despised.

And knowing the sorrow, nobility, and tenderness Of that Heart, because the Most Holy Virgin

Had deigned to reveal it to her,she always desired Only what He desired, all of which culminated In a most sublime inspiration In which she offered herself to Him

As a victim of His Mercy â&#x20AC;&#x201D;

That Mercy which through the great ages Hungers for missionaries for the harvest And desires to save sinners;

Wanting nothing to be lacking.

She offered to Him all of her sacrifices.

Even her least ones.

So that even His least needs would be satisfied

And,the prostitute would be put to shame.

And thus it is that she, having offered herself In His spirit, and having asked of Him, Full of confidence, a double portion Of intercessory power with Him in Heaven, And having never been refused anything by Him on earth.

Has won for us a very great grace In the twentieth century.

So let us pray to her for that grace... â&#x20AC;&#x201D; By Michael Brown

sMi: MOM ;[ SntfH , \ Mira I!

: MOM l U

OCCASIONS,FACTS,AND COMMENTARIES

By John Hart

Forced Busing... since the family is prior and the social community is in the second place,

FORCED BUSING DENOUNCED AS

CONTRARY TO CATHOLIC DOCTRINE

Recendy, U.S.'District Court Judge James Gordon ordered an exchange of 22,600 students between the schools in Louisville, Kentucky and those of suburban Jefferson county. The parents were not consulted when this decision

separating the child from both of these

levels of social organization is a double violence. But this is exactly what forced busing does; therefore, how can mem

3-foot riot sticks. Then, later, the Ken

bers of the Catholic hierarchy possibly

tucky state policy patrolled the schools, where by this show of force they im posed the violence of the state upon

support it?

the teachers and the students.

In

such

circumstances.

Catholic

was made to disrupt their families and social community by force busing their children to a distant locality desig nated by the state.

According to the Catholic principle of subsidiarity, no funcdon which can be handled effectively at a lower level of social organization (say the family) can be transferred to a higher level (community, region, state, or federal government). In this case the principle of subsidiarity was violated because

parents had hoped for a strong state ment from the Catholic hierarchy con demning such a clearly anti-christian interposition by the state. But it was not forthcoming.

Shortly after Judge Gordon issued

the function of school selection which

"Archbishop Thomas McDonough

belongs to the family cannot be legiti

said that Catholic schools would not

mately pre-empted by the state.

The parents affected by this ruling

cape busing." {The National Catholic

this order, "leaders of the Catholic

Archdiocese of Louisville, the Episco pal Diocese of Kentucky, and Prespyterian. United Methodist, and Jewish groups urged acceptance of the jutige's ruling.

become havens for whites seeking to es

Leo XIII affirms: "By nature parents have a right to the training of their children, but with the added duty that the education and instruction of the child be in accord with the end for

which by God's blessing it was begotten.

Therefore, it is the duty of parents to make every effort to prevent any in vasion of their rights in this matter, and to make absolutely sure that the educa tion of their children remains under

their own control in keeping with their Christian duty, and above all to refuse to send them to those schools in which

there is danger of imbibing the deadly poison of impiety." (Leo XIII, En

cyclical, The Principal Duties of Chris tian Citizens). Therefore, how can any member of the Catholic hierarchy threaten to deny a Catholic t tion to Catholic parents at the very moment

organized mass demonstrations in pro test against this socialistic and totali tarian intervention by the state. Rather than surrender their jurisdiction, many of them kept their children at home.

Some, though fearful, allowed their

access to Catholic schools. That this

tate upon these words of Pius XI:

children to be bused out of their natural

stand is frontally opposed to the univer

"History bears witness how, particu

social community and taken many miles to a strange school under the guns of the police.

sal tradition of the Catholic Church

larly in modern times, the state has vio

is easy to show:

lated and does violate rights conferred

Parents

who

became

Register, October 5, 1975).

It is evident that this position of His Excellency defends the unjust encroach ment of the state upon Catholic families to the point of denying Catholic parents

Pius XII states: "...it is known

more active

that the mission of the school itself

in their attempts to defend their rights were treated brutally. According to Time (Sept. 22, 1975), some had the

is derived, not from the state alone,

automobiles

but first from the family, then from the social community to which it be longs. .." (Pius XII, Encyclical, Edu

smashed, and others were subdued by

cation: a Social Problem). Note that

windshields

4

CRUSADE

of

their

when an impious state is wrenching Catholic children from their parents and their social community?

Finally, we ask our readers to medi

by God on the family.

"The family, therefore, holds direct ly from the Creator the mission and

hence the right to educate the off spring, a right anterior to any right whatever of civil society and the state

and therefore inviolable on the part

of any power on earth. This mission cannot be wrested from parents without

em

grave violation of their rights." (Pius XI, Encyclical, On the Christian Educa

mi

tion of Youth).

Thus, in principle, the parents who are opposing forced busing in Louisville are right, for Catholic doctrine shows us that it is their Christian duty to make

every effort to resist any invasion of their rights in this matter.

SOUTH BOSTON SETS THE TONE

FOR THE RESISTANCE TO BUSING

South Boston is a predominantly Catholic community, constituted largely of citizens of Irish and Italian descent,

I

a sturdy, waterfront people who mounted a highly effective resistance to busing during the 1974-1975 school year and who have continued to do so this year.

Because of this, representatives of the American Society for the Defense

> i

Ji The Catholic people of South Boston resist forced busing.(AP)

of Tradition, Family, and Property

visited the community in order to learn more about the historic role of these

might at first appear, for during the

peoples in the anti-busing struggle. At

marches U.S. Marshals patrolled the

offered that community the services of

the South Boston Information Center,

sidewalks and helicopters swooped over

South Boston's bail bondsman.

interviews were conducted with Mrs.

them.

In the beginning, the reaction was made up mainly of women, but then the men began to participate actively as

lestown this year, Mrs. Nancy Yotts

Nancy Yotts, a director of the center,

According to Mrs. Yotts, in one of

and Andrew Donovan, another leader of

the demonstrations, the tactical police force began pushing them before they

South

reached the 100 yard Line. As a result

and the youth became involved short

of this provocation by this special police corps, one of their people was arrested,

ly thereafter. The marshals, who are not armed, patrol the area during demonstrations, and if any people begin to get out of hand, they take them aside, thereby preventing them from being arrested and beaten. The marshals have been given certain powers by the local police, and have good relations

the anti-busing movement Mr. Donovan began the interview, saying: "You don't know the frustra tion, the conditions of repression exist

ing here. The streets and the schools are patrolled by the tactical police force, national guardsmen, state police, U.S. Marshals, and F.B.I, men. We can't

and she herself carries black and blue marks from the incident.

In such a climate, it is only natural

Boston Information Marshals,

leave our homes in the morning until the buses leave, and gatherings on the

for some conflicts to emerge, and the leftist press is quick to exploit any that might contribute to racial tension.

streets of more than three persons are prohibited. Students passing through the doors of the school are subjected to metal detector tests. It is an atmosphere

South Boston is not opposed to inte gration, only to forced busing. And

come from them but from the tactical

Andrew Donovan affirmed: "It is the

police force.

However, Nancy

Yotts insists that

with them. Both of the interlocif

attested that the brutality does

of suppression, violence, and fear."

And Mrs. Yotts pointed out: "No unauthorized persons (parents, etc.) are allowed within 100 yeards of the school area. In order to protest this situation,

government that is creating racial con

we obtained permits from the mayor

stances, the South Boston Information

falsely reported by the press and makes

to

Center, wanting the people to know that they could count on it for moral

gression committed against students in

have

legitimate

demonstrations.

Motorcades, marches, and bycothons were conducted, always ending before

reaching the 100 yard line, with the

demonstrators carrying placards reading RESIST

and

FORCED

BUSING'

NEVER." Mr. Donovan intervened to

observe that this was not as simple as it

The

South

Boston

Information

flict by imposing forced busing, which

Center was formed to keep the people

goes against everything I was brought up to believe as a Catholic."

informed on the true facts in the bus

Because

of

these

volatile

circum

and material support, acquired a bail bondsmen to put up bail and obtain the immediate release of citizens unjust ly arrested by the police. This was an important confidence-building measure.

And when forced busing came to Char-

ing crisis. It regularly publishes circulars giving an accurate picture of incidents known acts of violence and sexual ag the schools. In addition, it stays in con tact with mothers about the educational

and social problems which their children face as a result of the busing crisis.

In 1974, after formally registering their children in school, most of the

CRUSADE 6

parents in South Boston, reflecting their

could never forsake them. The people

traditional Catholic upbringing, kept

here all still believe in the truths of the

honor, invoking Her

their children at home and refused to allow them to be forced bused to a

the crisis.

strange school. In some schools, the

Church, even though they boycott some present practices in the Church.

"They will never destroy the Faith

boycott was 80% effective.

in South Boston, because we know what

together, normally begin at Bunker Hill, and, with the women praying the

To take care of the educational needs

of these students, the center organized a tutoring program. Ten qualified teachers from the public school system volun

we are fighting for and will die in the streets for our Catholic ideals.

"We have purchased cards with the

Virgin, organized Rosary marches in Her

The

Rosary

protection in

marches, in

which

hundreds of Charlestown mothers come

Rosary, move in peaceful demonstra tion through the community to con

word RESIST on them, and have asked

clude at a Catholic shrine in front of

teered to donate their time after the

the people to put these cards in the

the local Catholic Church, which is

school day to teach the students who

windows of their homes. We are obtain

were in resistance, and various groups

ing black armbands with the word RE SIST printed on them in white. We would like the people to wear these arm bands during rallies, and we will drape the centers in black as a sign of mourn ing over what is happening in South

kept locked during the day.

The Rosary marches are held every school day at 11:00 o'clock in the morning. During the first one, the tact ical police force erected a barricade a-

donated instructional halls and school

materials. In this way, 400 students were tutored throughout the school year, and were able to pass their exams

and be promoted. Now a special private school is being constructed to serve the needs of the community.

Boston."

In order to counteract the boycott, the state tried to apply the compulsory attendance law, singling out the highly

cross the street in order to stop the

mothers from advancing. When they tried to work their way through, they were pushed back brusquely; neverthe less, by determination and persistence,

the praying mothers succeeded in slippling around the outer edge of the police line. On another occasion, when in a show of solidarity mothers from

integrated Dorchester High School to serve as an example, and initiating pro cesses against ten of its students on the

North Boston came with their Rosaries

to Charlestown, they were barred from entering by the tactical

question of attendance. However, since

nine of them were being instructed in

the South Boston tutoring program,

police force. Having confidence in Our Lady, they returned on another day

the judge dismissed the case.

An organization named ROAR was

in a less obvious manner and soon were

formed to help coordinate the city-wide

praying alongside the mothers of Charlestown during the march.

Since then, the prayer marches have

and national effort against busing. It

is headed by Louise Day Hicks, who

spread to South Boston where as many as 800 mothers participate regularly, invoking the help of Our Lady.

serves on the City Council and is chair woman of its Ways and Means Commit

tee. She was successful in blocking an attempt by the Mayor to institute Ques tion 7, which would have done away

Some of the intentions of the Rosary marches are as follows: (1) that forced

with the elective school committee.

busing stops,(2) that the neighborhood

With the defeat of this move, repre sentatives of ROAR sent the mayor a funeral wreath in the shape of a seven.

Representatives from South Boston

have traveled to cities in West Virginia, Kentucky, and other states to give the

embattled people guidance during the school crisis.

South Boston being an intact com munity, the group's attorney, Robert E. Dinsmore, has brought an action in court, sueing Judge Garrity, Jr., and three other parties, because South Bos

schools

Women in Charlestown they march.

praying

as

HUNDREDS OF WOMEN

IN ROSARY MARCHES PROTEST FORCED BUSING

Like South Boston, the Catholic

community of Charlestown, in the Bos

ton area, has made history in the antibusing movement.

ton was singled out for forced busing and was not given equal protection un der the law.

In explaining the strength of the

reaction in South Boston, Nancy Yotts

said: "We are traditional people who have lived here for five generations with our relatives next door to us, as they are even now. Catholic principles are so strongly intertwined in our lives that we 6 CRUSADE

Representatives of the American So

ciety for the Defense of Tradition, Family, and Property learned from Mrs. Patricia Russell, director of the Charles town Information Center, chat when

forced busing came to Charlestown this year, the mothers there, remember ing that the one unfailing source of help in desperate circumstances is the Blessed

be

returned

to

their social

communities, (3) that the violence cre

ated by forced busing come to an end.

(4) that the people stop being subjected to brutality by the tactical police force,

(5) that the Catholic clerg>'

con

cern for the plight of Christi. ildren in the neighborhoods, (6) that the President and the Congress speak and act in behalf of the families subjected to forced busing.

Mrs. Patricia Russell pointed out that Charlestown High School had

been integrated for over twenty years, with black students from all over the

country participating in the special electrical course which it offers. But

Federal Judge W. Arthur Garrity Jr. or dered these black students transferred

out of the school. Since it was no longer an integrated school (as a result of this (Continued on page 59)

CONTElUlPORm PORTUGAL, A PARABLE OP DECEIT

By Thomas Bell Contemporary Portugal is an enigma

stration in the streets of Lisbon, which

of which were financed by communism

to many persons. Our Lady had come

gathered 80,000 people. But since the purpose of the manifestation was to protest against the Communist Party, it

and helped by Western "progressives"

at Fatima to warn that if the world did

not pray and do penance, Russia would

is likely that it was joined by many anti-

spread its errors throughout the world, but She had also promised "finally.

communists. The Communist Party has

My Immaculate Heart will triumph!"

never succeeded in attracting more than

in a message eminently anti-communist.

Avante, the newspaper of the Por tuguese Communist Party (PC)), com

20,000 or 30,000 people at one of its demonstrations, in spite of its highly developed organization and enormous propaganda financed by Russian money.

mented bitterly about Fatima in its edi

tion of May 28, 1975, recognizing that the apparitions of Our Lady to the three small shepherds in 1917 constitutes "the Christian expression of our people over the last 50 years.. . Fatima was

All of this makes obvious the great

strength of the Catholic Church in Por tugal, which has as its buttress the con servative Catholicism of the Portuguese

of all kinds. Because of die anti-com

munist features of the government and the Portuguese determination not to

deliver the colonies to marxist guer rillas, the nation became the target of a strong hostile propaganda made main ly by the so-called Third World coun tries, by widespread leftism in the West, and by the Communist Parties.

The goal of the uproar against Por tugal was to isolate, immobilize, and sti fle that country, and by this means, pro voke an internal coup d'etat by the op

ization of Portuguese society... Fatima is the tender nerve of Portuguese Catho

people animated by Our Lady's words at Fatima. Therefore, we may ask how was it possible for a marxist minority to seize power in Portugal, a conservative

tablished themselves in very good posi tions in the government and in the

licism. . ."

country.

social scale.

Avante recognizes that the ease with which the people may be mobilized around Fatima, stirs up the envy of the political parties. The figure of 500,000

HOW

the ignition motor of a Christian revital-

people visiting Fatima, as happened last August 13, is a normal one. For some feasts, the number of pilgrims at Fatima has reached one million.

In this respect, it must be stressed that

Portugal has a population of only 10 million persons. Moreover, there are no advertisements

or

pilgrimages, and

invitations

to

the

the pilgrims must

overcome the inconvenience and lack

of comfort of a very tiring trip, cover ing in some cases long distances over bad roads, in order to reaffirm

their

faith in an apparition that preaches prayer and penance.

The political parties which promise

position. It was known that the enemies of the Caetano regime had already es

The strong accusations of repression THE

WAY

WAS

PREPARED

in Portugal raised by the international

It is not our intention here to anal

press, have been denied by the course of subsequent events, particularly in re gard to the suppression of the ideology

yze in any depth the seeds of marx

of marxism and its adherents. As a mat

ism which had been planted in the Salazar and Caetano regimes, but we want to stress in passing that there had al ready been considerable communist in filtration in the Portuguese army, in the universities, and in teaching posi

ter of fact, all of the military men and

tions in the high schools.

ments of fact, we do not intend to in

FOR THE TAKEOVER

Within the Caetano regime, an op position developed against "totalitarian ism" and "repression," asking for free dom and respect for human rights.

It was not a clearly marxist opposition; most of the enemies of the regime ral lied

around

left-of-center

umbrella

politicians who later emerged as marxist or very leftist, formed their mentality and were raised to prominent po^-'^inns during the administrations of S and Caetano. In making these state dicate that repression in Portugal pre sented

no

censurable

characteristics.

We only want to say that when Sala-

zarism fell, the left was completely able to take power, being able to count on

large numbers of people at the grass roots level and on complicity at all

groups. The international press pro

levels.

Utopian paradise on earth, have never

pagandized the ideas of these elements,

been able, through strenuous efforts, to gather crowds comparable in size to those that arrive voluntarily at Fatima.

The Socialist Party organized what it

thereby strengthening them very much.

Although Portugal was being main tained in a state of relative order, in

On the other hand, the greatest problem for international communism was the fundamentally conservative Por tuguese public opinion. How could

its overseas province the army was fight ing against libertarian movements, most

it be led to accept a markedly social ist direction or perhaps a communist

a life full of creature comforts and a

considered to be a gargantuan demon

CRUSADE

7

one? The movement that was to be launched could not be allowed to raise

suspicions.

It was this whole complex of consid erations which determined the nature

of the marxist revolution in Portugal.

In the beginning it would be led by a marxist military man, who the Por tuguese people trusted as a conserva

tive fighter against communism, and setting itself against Salazarism, would give itself a liberal democratic face.

THE EMERGENCE OF SPINOLA

In the eyes of the Portuguese public, General Antonio de Spinola had all of the characteristics of a pure conserva

tive leader. A former governor of Guinea, he had been a prestigious mili tary leader in the anti-guerrilla fight, and had killed many communists. In addition, he was a member of a well-

known Lusitanian family, a former combatant of the Blue Legion, a bearer of a monocle which gave him the ap pearance of an aristocratic Prussian military man, and he was linked with high Portuguese finance. From the standpoint of external credentials of

from their posts as Chief and Vicechief of staff. Strangely enough, though, after dismissing the two highest ranking military men in the country, Marcello Caetano allowed them ample freedom of movement within Portugal. No re striction at all was imposed on them.

On March 15, the military regiment of Caldas da Rainha took up arms and revolted. The rebellion was easily crushed by the government. Neverthe

less, the frustrated attempt allowed Spinola and the other conspirators to detect the military areas that were favorable or sympathetic to them.

The stage was set for the coup.

THE FIRST DAYS OF THE PORTUGUESE REVOLUTION

Spinola took power through an almost bloodless military coup on April 25, 1974. The world press saluted it noisily with the name of "revolution of the carnation and the rifle." Photo

graphs of young and smiling soldiers bearing a carnation in their hands filled the pages of newspapers and magazines.

conservativism, what else could one

Having Spinola as its leader and symbol, the new government was enthusiastical ly acclaimed by the international mass

ask?

media.

Spinola launched with great reper cussion his book Portugal and the Future, which was a poorly disguised criticism of the policies of the Caetano government. The book proposed that

proved to be successful They had un-

The tactics of the conspirators had

General

Antonio

de

Spinola, the

Portuguese Kerensky.

the overseas territories be federalized,

a solution which found a sympathetic chord in Portuguese public opinion, for besides keeping the territories, it would bring the colonial war to an end.

In his book Testimony, Marcello Caetano

states

that

when

he

read

Portugal and the Future, he under

stood that a military coup was unavoid able. He asserts that on February 22, 1974, he summoned General Costa

Gomes and General Spinola to his pal ace and offered to hand the power over to them in order to avoid useless sacri

fices. He suggested that he would depart that Friday evening, on the eve of the

carnival, to rest for a few days, and they should take advantage of his absence.

The two officers refused.

On March 14, the Administration

asked the highest ranking officers in Lis

bon to come to a ceremony to affirm publicly the subordination of the mili tary to the civil power. The two generals mentioned above did not appear. On that same day, they were dismissed

â&#x20AC;˘ CRUSADE

Shortly after the April revolution, these slogans appeared in Lisbon. At the left:

"FREEDOM OF WORSHIP! MORE BLACK MASSES"; at the right: "THE COUNTRY IS BLACK. LONG LIVE SATAN!"

dermined and infiltrated the Caetano

was presided over by Professor Pabreu

regime to such a point that the latter fell without anyone rising up to de

Carlos, a free democrat. An old time

fend it. At the same time, they dis

guised their true marxist face in order not to raise suspicions and wariness.

The great goal trumpeted by the vic

professor of law, having a pacific de meanor, and already feeling the weight

of his years, the prime minister with his conservative behavior and bourgeois manner of dress provided a reassur

crats on the other side, made up of several parties.

Although with each quarrel, the

leftist influence became greater, the rich capitalists such as Champallimaud continued to give active support to the government As the government became increas

ing and lulling facade for the people.

Always in evidence was the preoccu pation of the revolution not to scare.

ingly paralyzed by the dissensions in the cabinet, there were agitations in the

tary officer, Spinola, who introduced

Still it must be noted that already

street asking that the power be turned

himself at that time as a free democrat.

at this early stage, Spinola, by admit ting the Communist Party into the cabi

over to the communists.

net, had begun the process of the communization of Portugal.

everything was being prepared to es tablish a leftist totalitarian regime.

Rather than be a part of such a regime,

behind it.

SPINOLA STEPS DOWN IN FAVOR

During this first phase, the support of Antonio Champallimaud, Portuguese millionaire and widely known business leader, was a most helpful factor in be

OF THE COMMUNISTS

Spinola resigned in September of 1974, thereby clearing the way for Cunhal,

torious revolution was to restore free

dom." it had the great advantage of being commanded by a prestigious mili

The Church and the immediately gave it persuasive factors in guese public opinion

business people their solidarity, inducing Portu to close ranks

Spinola took the point of view that

the head of the Communist Party, to The marxists, although a minority

in the cabinet, proved to be the most

numbing the eventual reactions of the

active and dynamic element in it. Dur

troubled bourgeoisie. His confident at

ing the first months of Spinola's cabi

go for full power on the shoulders of certain military sympathizers.

Thus, it was that Spinola once again

took actions which advanced the pro cess of communization in Portugal.

titude served to anesthetize their sus

net, the communists of Cunhal collabor

picions.

ated closely with the socialists of

Nevertheless, there were still many who

Soares. This should be borne in mind

in view of the apparent rift which de

did not look through the parable of deceit which was being played out, to

ranging from communists to monarch

veloped between them later. The social

see the traitor.

ists, but the backbone of the cabinet was made up of socialists and commu nists. The people accepted the partici

ists of Soares are officially marxist,

Accordingly, on September 28, the

and do not even pretend to be nonmarxist as do some socialist groups.

During this period, dissensions de

moderate currents of the government

A few days after the coup, a cabinet was formed

which

included people

pation of the communists in a tran quil way, because the government was headed by Spinola who was considered

the marxists (communists and social

to be a "conservative." The cabinet

ists) on one side and the liberal demo-

veloped in Spinola's cabinet between

were suppressed, and communism began to show a stern frown toward the Por

tuguese people.The "Portuguese model" had become mature, cold, implacable, and surly.

Now the Revolution began to move more swiftly. It is calculated that 70 percent of Portuguese industry has already fallen into the hands of the state as a result of the nationalizations.

The press, radio, and television net

works systematically came under the control of the Communist Party, and that control is now virtually com plete. People of the opposition of

real value were persecuted and i '' '"d to choose either jail or exile.

THE NEW COLONIAL POLICY

As wc have seen, Spinola's book, Portugal and the Future, advocated

the federalization of the overseas pro vinces.

The cynicism of the regime in re spect to this point has been astonishing.

The colonies are being delivered, hand cuffed, to marxist guerrilla movements

that impose the one-party system and impede free elections. There is no talk

about having a referendum in the form A communist agitation in Lisbon during the first days of the Portuguese revolution.

Violence was the order of the day from the beginning.

er colonies. The will of the inhabitants is not considered at all.

CRUSADE 9

The white population, part of which

In respect to this clear example of

has been in Africa for centuries, is

two weights and two measures, the international weepers of democratic and libertarian tears, have kept a most

fleeing in panic. There are slaughters, lootings, and robberies everywhere.

Where are those who noisily de

manded the independence of the Afri can territories in the name of freedom

and democracy? To be consistent, they should make an even greater up roar now, for these two values are a

most rare commodity in Guinea-Bisseau,

Cabo Verde, Mozambique, and Angola.

Moreover, if the official policy of the government is to deliver the Por

tuguese overseas provinces to the na tive populations, logic demands that it be applied also in the case of Madeira and the Azores, which have now initi ated movements asking for autonomy.

However, as these populations are

strongly conservative and would impose

elgible to vote, it is evident that some persons were registered in more than one area, for in order to register to vote,

revealing silence.

it was not necessary to present any doc ument of identity but only to have two witnesses. In spite of all these

SPINOLA SERVES THE

efforts, the Communist Party received

REVOLUTION AGAIN

only 11% of the votes.

There still remained in Portugal a conservative elite capable of threaten

The Socialist Party received 36% of the vote. The Popular Democratic Party (PDP) of the center, 26%, and

ing the advance of Communism there.

The Communists searched for a pre

the CDS of the right, 7.6%, these two

text to make an end of this conservative

added together give 33.6% or 2% less

leadership.

Thus it was that once again Spinola

than the socialists. When we consider

was able to serve the advance of com

so much it was unable to campaign and the socialists by involving them

munism in Portugal.

On March 11, 1975, he attempted a poorly organized coup d'etat. Some of the medium colonels and majors who supported him were not even informed

the fact, that the CDS was harrassed

selves in polemics and quarrels with the communists over petty matters made themselves appear to be their worst enemies, we can see how the Socialist

a pro-Western orientation on their governments, the Portuguese regime has

of the projected attempt.

It was a small affair, merely a raid

votes which properly belonged to the

not given them autonomy. Here "de colonization" is not applicable.

upon an army barracks which failed, and from which Spinola fled the coun

right. Moreover, an officer reported that the priests in the interior advised the people to vote for the socialists.

Party was able to garner a number of

try, making his way to Brazil. To this day, the origin of the episode has not been clarified. But the purpose it served

is clear. The regime used it as a pre text to mop up the conservative elite.

In the words of the leftist newspaper, The New York Times, "Many now say that March 11 was the work of provo

cateurs, possibly even Soviets agents, but there is no longer any doubt that General Spinola lent himself to his own

fall." (The New

York

This was done in spite of the fact that

the Church clearly teaches that social ism is diametrically opposed to the Catholic religion. We can see, then, that at root Portuguese public opinion re mains anti-communist and that, though

the people are in no way favorable to socialism, they

need good Catholic

leaders to expose clearly its antiCatholic face, at which point the peo

Times,

ple's rejection of socialism will become

Sept. 30, 1975).

And we may add that this is the third instance in which by a clear act of trea

immediately sharp and implacable in its

son he helped the communization of Portugal to take a step forward.

Now it has been reported

that

resistance.

THE MOVEMENT OF THE

ARMED FORCES(MFA)

Spinola went to France where he tried

to gather forces around him for a possi ble intervention in the affairs of Portu

After the elections, it became clear

gal. May that Luisitanian land be spared

that the Portuguese revolutioi ess was controlled by the m

nroclous

from another one of his treasons.

assembly of the Movement of the

THE ELECTION OF APRIL 25

Armed Forces (MFA). Out of the 4000

officers of the Portuguese army, only The promise of the regime to hold

240 were chosen, nobody knows how,

free elections was formally respected.

to make up this assembly.

The MFA forbade any anti-commu nist or conservative party from becom ing organized. At the same time, they terrorized physically and morally all organizations and personalities who

But the parties that represented the con servative electorate were eliminated, and

the controlled press propagandized al most exclusively for the communists.

Since the communists in many cases

Young revolutionaries being with toy guns in Angola.

10

CRUSADE

trained

were supervising the elections, we have

were not to the left. People who were

every reason to doubt their honesty.

Consider the fact that in a population of

not anti-communist(but not to the left) were also attacked.

10 million, 6 million persons were registered to vote. Since this doesn't correspond to the number of persons

The MFA, the true power in Por tugal, has already defined the route that the country will follow, as is shown by

some excerpts from one of their recent manifestos:

"The MFA is the liberation move

ment of the Portuguese people... which defines its essential goal as na tional independence.

"The MFA recognizes that this na tional independence. .. can only be attained through the construction of a socialist society.

BRE2HWEV: government:

>

NVET/ I UANF, ^ ALL.//.'* >

'satisfied, mv BOSSPâ&#x20AC;˘T

"The MFA has declared that this

path will be followed in a pluralistic way.

"Pluralism comprises the coexist ence... of several ways of building the socialist society.

"Partisan pluralism implies recogniz ing the existence of various political

parties and currents of opinion, even those who do not necessarily defend socialist opinions. It admits an option

provided that the consequent action is not opposed to the construction of a

socialist society."

In plain words, then, even opposition to socialism may be tolerated provided that it does hinder the regime's program for the construction of socialism. Thus it is that the MFA controls an action for

bulding socialism at several paces: (1) The Communist Party under Cunhal

builds socialism at a relatively quick pace. (2) The Socialist Party of Soares

constructs socialism at a slightly slower pace, even assuming for the benefit of conservative Portuguese public opin ion

an

"anti-communist"

disguise,

which is, of course, false, since a social ist anti-communism is a contradiction

in terms. (3) Also orchestrated by the MFA, which is controlled by Moscow,

are the extreme left groups which agi tate against the so-called "anti-commu

nism" of Soares while applying public pressure on the Communist Party to

keep moving swiftly without making any of the small concessions to free dom demanded by Soares. This wing also seeks to expand the climate of vio lence and public disorders so as to pro vide the regime with a pretext for ex tending the mechanism of repression

over the ordinary citizens, by the con fiscation of their weapons, etc. (4) The

role of the neutral groups which are tolerated is to in no way hinder the

dynamics of the revolutionary process described above.

THE FRUITS OF SOCIALISM

Characteristically, the application of socialism in Portugal has produced a

A genera! assembly of the MFA that rules Portugal, meeting In Lisbon.

CRUSADE

11

host of miseries. Tourist hotels have

been operating at 25% of capacity; un

employment is close to 10%; the rate of inflation exceeds 30% annually; pro duction has declined, while consump tion of imports has increased, straining the already unfavorable balance of trade.

MARIO SCARES:*I'M NEITHER COMMUNtsr NOR

ANTI-COMMUNIST,8UT«ONLV» MARXIST... Z WANT

SOCiALISM, BUT FREEDOM*

Portugal is losing foreign exchange at about the rate of $100 million per

Ik

month (CRUSADE, May — June, 1975).

The current balance of payment deficit

R

could exhaust foreign reserves by the end of the year. (Time, July 28, 1975).

Meanwhile, a brain drain of highly trained managers, bankers, engineers,

PORTUGOeSE PEOPLE: SOCIALISM IN FREEDOM?

NOMCOMMONISr MARXISM'

doctors, lawyers, and economists is un

WHAT'S THAT?

derway. Most of these are heading for

Brazil, which, by the end of the year, is expected to receive 200,000 Portuguese from Portugal and the "liberated" African territories.

Where is the promised freedom?

The economic crisis is worsening.

Where is the promised abundance?

THE REACTION COMES

As communism became increasingly totalitarian and repressive, it began to encounter resistance from the Portu

guese people who reeled under the so cial, economic, political, and moral

miseries imposed by the regime.

Attempts to impose the agrarian re form led to a strong reaction from the farmers in conservative Northern Por

tugal, a reaction which was moral and

rational and which accordingly mani

A

fested an intense hatred of marxism.

In early summer, the farmers burned

the Communist Party headquarters in twelve cities in the North, and kept the Communist Party on the defensive

as the reaction proceeded to spread throughout the country.

In the first days of August, a siege of Communist Party headquarters in Famalicao, near Oporto in the North, entrapped forty Communists, who were saved by soldiers, though some of the

Communist rally. Mario Scares at the center (behind the hammer and sickle) gives the clenched fist salute.

soldiers sided with the demonstrators.

In Povoa de Lohoso, near Famalicao,

by demonstrating in the streets of the

the people registered their just indigna tion against the scourge of Marxism by

town, and they directed their hatred

THE REVOLUTION CAPTURES

against the true cause of the evil —

THE REACTION

destroying the Communist Party head quarters.

During another action in Famalicao,

Communist-dominated soldiers brutally fired upon the people, killing two per sons. But it only served to intensify the reaction. Thousands of persons showed their disapproval of the atrocity

12

CRUSADE

Marxism - as they broke into Commu nist Party headquarters and offices and

confiscated the Marxist books, gathering them into the main street of the town

and making a great bonfire of them. . ,

Since most of the conservative elite

had already been eliminated through the treason of Spinola in March, the great problem which the counter-revolution

faced was a lack of leadership. Accord ingly, the Revolution set about to create a "socialist anti-communist" leadership

designed to capture and neutralize 'the

In reaction to the confiscation of

socialists. Catholics, and other diverse

reaction.

the radio station, the hierarchy of the

groups

Thus, it-was arranged to manufacture fights and conflicts between the Com

Catholic Church decided to give the

became more and more confused and

country and the world a demonstration of the strength of the Church. They

socialists to deviate the issue of commu

munists of Cunhal and the Socialists

participated.

The

reactions

neutralized, as the people allowed the

a series of provocative acts against both

conditions (economic crisis, chaos, dan

nism more and more, so that the only issue which remained was the resigna tion of Gon^alves. With his resignation,

the socialists and the Catholics, which

ger in traveling, etc), they succeeded in

the socialists agreed to- return to the

culminated in the takeover by the communists of the socialist newspaper

garnering 500,000 people, forcing the

government, and the demonstrations

communists to recognize that the over

temporarily simmered down.

Republica and Radio Renascencaoi the

whelming strength in Portugal resides

Catholics. The socialists answered by or

in the Catholic Church.

more and more Stalinist, and started

called for a meeting of Catholics on August 13 at Fatima. In spite of adverse

of Soares. The Cunhal people became

ganizing mass meetings against the total

The communists, for their part, made no real concessions whatsoever,

It is this decisive force which is being

and retained

control of both

Radio

itarianism and extremism (not the com

neutralized,

and

Renascenca and Republica. How this

munism) of Cunhal. Soares pulled the Socialist Party out of the government, and began traveling around the country

stands in contrast with those, like Kis

calling for the resignation of Gon^alves,

turned away from authentic Catholic thinking, which is diametrically op posed to both communism and social ism. Though members of the hierarchy

deviated,

tricked,

because he was pro-communist. Thus,

had been heard to make condemnations

he began to build for himself an image

of communism; the condemnations of

of anti-communism, though in reality he was only anti-Gon9alves. Soares and

socialism which the circumstances re

Cunhal are, after all, both fingers on the same hand of the MFA.

quired were not in evidence.

Accordingly, demonstrations against communism were organized in which

singer, who believe that the correct way to deal with the communists is by mak ing endless concessions to them.

THE LAST CHAPTER STILL HAS NOT BEEN WRITTEN

Under certain circumstances, it may not be too difficult for the communists

(Continued on page 60)

In the picture below: Mario Soares (Socialist Party Chief) at center, gesturing, and at that photo's right edge, Cunhal (Communist Party Chief); each is a marxist leading Portugal toward communism. In the photo at the right: Jacinta (Fatima seer) who prophesied that civil war of a communist or anarch ist character would come to Portugal.

Z\

m

'' w

v.;

CRUSADE

13

By Anfom'o Augusta BoReLli Machado

p

REFACE: The first version of this work was published in Catolicismo (No. 197) in May 1967 on the fiftieth anniversary of the apparitions. On the basis of the manuscripts of Sister Lucy which by 1973 provided a fuller comprehension of the light, the work was entirely revised and reprinted in Catoli cismo (No. 295} in June 1975, from which the present translation was made.

p

RINTINGS: Besides the printings in Catolicismo, there have been ten printings in booklet form, six of which were in Portuguese (in Brazil) and four of which were in Spanish (one in Argentina, in Spain, in Venezuela, and in Chile), totaling 233,000 copies.

MPRIMATUR: Translated from the seventh Brazilian edition with the Imprimatur of His Excel lency, Antonio de Castro Mayer, Bishop of Campos, on August 15, 1975.

OVER: The image of Our Lady of Fatima is one of four carved in Brazilian cedar under the guidance of Sister Lucy, and taken on a world-wide pilgrimage during the decades of the 40's and 50's. The photo was taken at the time of the visit of the image to the seat of the National Council of the Brazilian Society for the Defense of Tradition, Family, and Property (TFP) in 1973. Other photos of the same image are used to illustrate this account, and show a remarkable range of expressions.

14

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Introduction In the books that discuss the occurrences at Fatima,

the descriptions of the apparitions and the con versations of Our Lady with the seers are inter posed in a sequence of events that include various other related matters. Thus, we find that in these

writings the central happenings are conglobated with the local repercussions of the apparitions, with the interrogations of the seers and of the witnesses, with the cures and extraordinary conversions that followed, with the very fascinating details of the spiritual progress of the privileged children, and with numerous connected episodes. All of this is perfectly logical and understandable, of course.

Nevertheless, with the reading of these books a

desire emerges in many persons to have available a text that will facilitate devoting one's attention espe

cially to the contents of the apparitions in order to penetrate even more fully the meaning of the message that Our Lady came to communicate to men, so as to be able to heed its prescriptions.

With the aim of satisfying that very legitimate desire, we composed a circumscribed account of what occurred between the Virgin and the seers and the Angel of Portugal and the seers, an account in which all other edifying or picturesque facts which are in terwoven with the history of Fatima were set aside with the view of fixing attention on the essential.

The presentation of the manifestions of the Angel

The Portuguese pilgrims on their way to Fatima commonly travel the last part of the journey on their knees as an act of reparation.

in 1916 and Our Lady in 1917 is followed by the par

ticular revelations received by one or another of the seers singly (especially Sister Lucy's). Since they complement the apparitions at the Cova da Iria, they

0

could not be left out here.

The first edition of this work was based mainly on two well known works, which we recommend to

readers anxious to have a complete history of Fatima.

The first of these is that of the Catholic writer,

William Thomas Walsh, entitled Our Lady of Fatima.

The second of these is that of Father Joao de Marchi,

I.M.C., Era uma Senhora mais brilhante que o sol. ..

Father de Marchi spent three years in Fatima, questioning the principal witnesses to the occur rences and carefully noting their depositions. He interviewed Sister Lucy and was able to examine the manuscripts of the seer, which we will discuss subsequently.

In 1946, William Thomas Walsh was in Portugal, carrying out inquiries and interviews. He talked with

The three seers (Jacinta, Francisco, and Lucy) as photographed after the apparitions.

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IS

Sister Lucy and based his book, in a special way, on the four memoirs written by her.

The works of Father de Marchi and Walsh are

quite credible, and they agree fundamentally with each other. In order to obtain even greater assurance, however, we have compared them with other authors, who fill in certain facts and clarify several details.

These authors are cited in the appropriate places.

We had not, however, been given direct access to

tion of all those who are devoted to Our Lady of Fatima.

It is fitting to note with joy that happily this de sire has been fulfilled. Indeed, in 1973, the Memoirs

and Letters of Sister Lucy by Dr. Antonio Maria Martins, S. J., were finally published. (See Cited Works at the end of the present work). This careful edition contains the facsimile of the manuscripts of Sister Lucy, her text in Portuguese composed typo graphically, as well as translations of it in English and

the most authoritative sources, which are, undoubted

French.

ly, the manuscripts of Sister Lucy herself. Indeed, at that time those manuscripts still had not been pub lished, except for a few fragments which were repro

Allow us, nevertheless, to express the desire that in the future a complete critical edition will be made,

duced by the authors who had been able to examine

already published, the various interrogations to which Sister Lucy was subjected,lthe different parts of the

them.

On the occasion of the fiftieth anniversary of the apparitions, when this work of ours was published for the first time, we expressed a desire, which was also that of the whole family of souls that unites around Catolicismo, to see the integral text of those precious manuscripts brought to light for the edifica-

containing, in addition to the memoirs and letters

canonical process,2and all the correspondence of the seer that can still be gathered.^ The importance of the subject of Fatima certainly warrants the making of such a meritorious effort.

The different accounts written down by Sister Lucy are usually designated as Memoirs I, II, III, and IV.

^Sebastiao Martins dos Reis, in his book The Seer of Fati-

a) declare as worthy of belief the visions of the children at

ma Speaks and Answers through the Apparitions, bears in mind the following documents: a) The successive interrogation of the seers at the time of the apparitions by the Viscount of Montelo (pseudonym of Canon Dr. Manuel Nunes For-

teenth day of the months of May to October; b) to permit officially the worship of Our Lady ofFatima,"(Cf. "The Con secration by the Church of the Cult of Our Lady of Fatima"

Cova da Iria, parish of Fatima, of this Diocese, on the thir

migao of the Patriarchal See of Lisbon); b) the interrogation

by Fr. Frei Francisco Dendeiro, O.P., in Fatima Altar do

made by Father H.I.Iongen, Dutch Montfortino, who was with

Mundo, Vol. II, pp. 179 ff.)

Sister Lucy on February 3 and 4, 1946, and who published an account of these interviews in the May, July, and October issues of the same year in the bimonthly review Mediatrice et Reine; c) identification of the historic places of Fatima made by the seer herself on May 20, 1946;d) interrogation by Dr. J.J. Goulven, answered in writing by Sister Lucy on June

^In Memoirs and Letters of Sister Lucy, Father Antonio Maria Martins, S.J., includes, among other things, some letters from the seer to her confessor. Father Jose Bernardo Gon?alves, S.J., and he makes note of the fact that it was Father

Gon^alves who "later provoked the most valuable corre

was sent to Dr. Goulven, another remained with the seer,

spondence from the seer. The greater portion of these letters deal with matters of conscience,for which reason they cannot be published now" {op. cit., p. 399). In the preface of the same book, p.XX, Father Martins says that besides the Mem oirs, the writings of the seer "include thousands of letters, the majority of which were written after her entrance into the

and the third was sent to be filed by the Bishop of Leiria

CarmeliteOrderofSaint Teresa,in Coimbra,March 25, 1948."

along with the original - the author does not make clear if

In regard to her correspondence with Father( Ives, Sister Lucy speaks of the censorship to which it was .omit

30, 1946 (Father Sebastiao Martins dos Reis relates that Sis

ter Lucy sent the manuscript to the Bishop of Leiria who

ordered that it be typewritten with three copies, which, after being signed by the seer, had the following destination: one

it was the manuscript or one of the copies that the document

copied; e) Interrogation by Father Jose Pedro da Silva (later Bishop of Viseu), answered by the seer on August 1, 1947.

ted and how it impeded her or made it difficult for her to

Besides these testimonies and the already mentioned in terviews granted to Father de Marchi and Mr. Walsh, Sister Lucy granted one other for the length of five days, from September 16-20, 1935, to the writer Antero de Figueiredo, about whom the seer comments in her Memoirs (IV, pp.

ter to this same Father (January 21, 1940) are: "I have wanted to write you for quite some time, most Reverend Father,

368-376).

^The canonical process investigating the apparitions lasted

treat matters of conscience with him. Her own words in a let

but I have not done so for various reasons. The principal one has been the censor. To write you and not be able to tell

you what I need would appear to me to be wasting your time; to write you with a censor is impossible. At times the neces

eight years, during which Sister Lucy was questioned various times. The process ended favorably for the apparitions. The

sity was not small, but patience... All has passed, and Our Lord had taken care of everything. He has sent the cure in proportion to the wound. He knows very well that He is the

Bishop of Leiria, Father Jose Alves Correia da Silva, in a Pasto

only doctor on the earth. Truly, I must confess, 1 also doubted

ral Letter on October 13, 1930, declared: "By virtue of the considerations set forth and others which we omitfor the sake of brevity, humbly invoking the Divine Holy Spirit and trust ing in the protection of Most Holy Mary, after hearing the Reverend Advisers of this our Diocese, we are pleased to:

that you would be disposed to spend time with me. Thus, 1 must thank you immensely for your letter, and for your charity toward me in showing me the way. May Our Lord reward Your Reverence for it." (Cf. Memoirs and Letters

16

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of Sister Lucy, p. 418).

sitting, Jose Alves Correia da Sllva; Bishop of Leiria, In conversation with another prelate about Fatima.

The first account, written in a common ruled note

A crowd of pilgrims at Fatima. It is not uncom mon for a million persons to gather there.

In 1941, Bishop Correia da Silva ordered the seer

book, is a repository of personal recollections for the biography of Jacinta. On September 12, 1935, the

to write everything that she could still recall in re spect to the life of her cousin with a view toward a

mortal remains of the little seer of Fatima who died

new edition of a book about Jacinta that Canon

in 1920, were exhumed; thus, it was verified that

Galamba de Oliveira wanted to have published.

"This order," writes Sister Lucy, "fell into the bosom of my soul like a ray of light making me know that the time had arrived to reveal the first two parts of

her face had remained preserved. The Bishop of Leiria, Jose Alves Correia da Silva, sent Sister Lucy

a photograph taken on this occasion, and she, on thanking him, referred to the virtues of her cousin.

The prelate than ordered the sister to write all she knew about the life of Jacinta, thereby bring about the first manuscript, which was ready around Christ mas of 1935.

In April of 1937, Father Ayres de Fonseca pro posed the thought to the Bishop of Leiria that the first account by Lucy would allow one to suppose the existence of other interesting facts related to the apparitions which as yet remained unknown. Then, between the seventh and twenty-first of November of that same year. Sister Lucy, after a new order from the Bishop of Leiria, put herself to the task of writing the story of her life. In this subsequent writing, she

also speaks, though very summarily, of the appari tions of Our Lady, and relates publicly for the first time the apparitions of the Angel. She had various reasons for her silence until then on this subject: there was the advice of the Archpriest of Olival, Father Faustino Jose Jacinto Ferreira, to whom she

the secret.. (Cf. Memoirs and Letters of Sister Lucy, p. 444). Accordingly, Sister Lucy began writ ing her third manuscript with a disclosure of the parts which are at this time actually known of the Secret of Fatima. Afterwards, she records the impressions that these revelations made on the soul of Jacinta.

The account is dated August 31, 1941.

Surprised by such revelations. Canon Galamba de Oliveira concluded that Sister Lucy had not made a full disclosure in the previous documents, and he urged the Bishop of Leiria to order her to write a complete history of the apparitions. "Your Excel lency,... give her the order to write everything, and I mean everything, for she wUI have to turn over many times in Purgatory for silencing so many things." Sister Lucy excused herself by saying she always acted out of obedience. Canon Galainna de Oliveira insisted that the Bishop order her "to tell everything, everything, without hiding any thing.. (with that he apparently alluded to the

narrated the apparitions, advice which was later reinforced by the identical recommendation from the Bishop of Leiria; in addition, the criticism and laughter brought on by the account of the first ap paritions of the Angel in the spring and summer of 1915 and the severe rebukes of her mother, always

preferred not to become involved. "I will not order such a thing. In secret matters, I will not involve myself." And he simply ordered the seer to make a complete narration of the apparitions (cf. Memoirs IV, pp. 314 and 316 â&#x20AC;&#x201D; the italics are those of Sister

induced in her great caution and discretion; further more, in the memoirs of Sister Lucy attention is called to her great reluctance to talk about herself and, as a result, the apparitions.

Lucy herself). Then the sister drew up the fourth manuscript, which bears the date of December 8, 1941. In this document, Sister Lucy for the first time made a systematic and ordered account of the

third part of the Secret). The Bishop, however,

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17

apparitions, declaring in conclusion that "to the best of my knowledge" nothing of all that she could re member had been omitted, except, evidently, the third part of the Secret, which until then she had not been ordered to reveal, (cf. Memoirs IV, p. 352).

Using the principal bibliographical sources then available, we tried in the first version of this work to

reconstruct with the greatest possible fidelity the occurrence of the apparitions. Unfortunately, discrep ancies among the best authors were confirmed. With the publication of the manuscripts of Sister Lucy, many doubts could be settled. But some of them still exist. Accordingly, a consultation with the still living seer is opportune, so that she herself can, where possible, clear them up.

To satisfy the desire of the readers for a greater authenticity regarding the content of the message of Fatima, we revised the previous version of this work on the basis of the now published manuscripts of Sister Lucy. We improved the punctuation where it presented a certain deficiency, and rectified some editorial lapses; other than this, the account of the conversations reproduces verbatim the very words of Sister Lucy. Otherwise, it is fitting to note that in relation to our former version nothing substantial was changed, because the authors consulted by us proved to be very close to the original text.

In offering the present work to the American pub lic, we do so with the desire to contribute toward

having the message of Our Lady of Fatima more wddely known,loved, and observed.

Pant 1

APPARiTiONS OF The ANQeL OF PORTUQAL

"■a

efore the apparitions of Our Lady occurred,

1-^ Lucy, Francisco, and Jacinta — Lucia de Jesus dos Santos, and her cousins, Francisco

and Jacinta Marto, all residents of the village of Aljustrel in the parish of Fatima — had three visions of the Angel of Portugal, also called the Angel of Peace. They are as follows:

extended toward the east, a light whiter than snow in the form of a transparent young man more bril liant than a crystal penetrated by the rays of the sun.

"As he was approaching, we could disti. h his features: a young man of about 14 or 15 years of age, and of great beauty. We were surprised and ec static. We said nothing.

"As soon as he came close to us, he said: 'Don't

FIRST APPARITION OF THE ANGEL

The first apparition of the Angel occurred in the spring or summer of 1916, in a place (or cave) on a hdl of Cabe^o, near Aljustrel, and unfolded in the following way, according to what Sister Lucy nar rates:

"We were playing for a while when a strong wind shook the trees, which, since the day was quiet, made us raise our eyes to see what was happening. Then we began to see, in the distance, above the trees which 18

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be afraid. I am the Angel of Peace. Pray with me.'

"And kneeling, he prostrated himself until his forehead touched the ground. Impelled by a super natural force, we imitated him and repeated the words we heard him saying: 'My God, I believe, I adore, I hope, and I love Thee. I beg pardon of Thee for those who do not believe, do not adore, do not hope, and do not love Thee.'

"After he had repeated this thrice, he arose and

'9

3

V

The place on the hill of Cabeco where the Angel of Portugal appeared.

said: 'Pray thus. The hearts of Jesus and Mary are attentive to the voice of your supplications.'

"And he disappeared.

"The atmosphere of the supernatural which per vaded us was so intense that we were almost unaware

of our own existence for a long period of time, keep ing the same position in which he had left us, and repeating the same prayer over and over. The pre sence of God was so intense and intimate that we

"In this apparition, none of us felt the need to talk or recommend secrecy. We did this instinctively.

This was something so intimate it was difficult to say anything. Perhaps we were so affected because it was the first apparition thus manifested."

(Cf. Memoirs II, pp. 114 and 116; IV, pp. 318 and 320; de Marchi, pp. 51-52; Walsh, pp. 39-40; Ayres da Fonseca, p. 121; Galamba de Oliveira, pp. 52-57).

dared not speak even to each other. On the follow ing day, we felt our spirits still involved in that atmosphere, which was very slowly disappearing.

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19

SECOND APPARITION OF THE ANGEL

The second apparition occurred in the summer of 1916 over the well at the house of Lucy's parents,

near where the children were drinking. Sister Lucy narrates what the Angel said to them â&#x20AC;&#x201D; to her and to her cousins â&#x20AC;&#x201D; thus: " 'What are you doing? Pray!

Pray a great deal! The Sacred Hearts of Jesus and

Mary have merciful designs for you. Offer prayers and sacrifices constantly to the Most High!'

'How must we sacrifice?' I asked.

'Of all you can, offer a sacrifice to God as an act of reparation for the sins by which He is offended and as a supplication for the conversion of sinners. In

this way draw peace upon your country. I am the Guardian Angel of Portugal. Above all, accept and endure with submission the suffering which the Lord will send you.'

"And he disappeared.

"These words of the Angel were so impressed upon our souls like light that they made us under stand who is God, how much He loves us and wishes

to be loved, the value of sacrifice and how it pleases God, and how, in view of it. He converts sinners."

(Cf. Memoirs II, p. 116; IV, pp. 320 and 322; de Marchi, p. 53; Walsh, p. 42; Ayres da Fonseca, pp.

121-122; Galamba de Oliveira, pp. 57-58).

THIRD APPARITION OF THE ANGEL

The third apparition occurred at the end of the summer or the beginning of the autumn of 1916, once again in Loca do Cabego, and, according to the description of Sister Lucy, came about as follows: "As soon as we arrived there, we fell to our knees and prostrated ourselves with our foreheads on the

ground; we began to repeat the Angel's prayer: 'My, God, I believe, I adore, I hope, and I love Thee.'

I don't remember how many times we had repeated this prayer, when we saw an unknown light glitter ing over our heads. We arose to see what was happen ing, and we saw the Angel bearing a chalice in his left hand, and over it, a Host, from which drops of blood fell into the chalice. Then, leaving the chalice and the Host suspended in the air, the Angel knelt beside us and repeated three times the prayer: 'Most Holy Trinity, Father, Son, Holy Ghost, 1 adore Thee profoundly and offer Thee the most precious Body, Blood, Soul, and Divinity of Jesus Christ, present in all the tabernacles of the earth, in reparation for the outrages, sacrileges, and indif ferences with which He Himself is offended. And

through the infinite merits of His most Sacred Heart

and of the Immaculate Heart of Mary, I beg Thee for the conversion of poor sinners.'

20 CRUSADE

Ail luminous, and "white as snow," the angel prays.

''Most Holy Trinity, Father, Son, Holy Ghost, I adore

Thee profoundly and offer Thee the

most precious Body, Blood, Soul, and Divinity of Jesus Christ,

present in all the tabernacles of the

earth, in reparation for the out

rages, sacrileges, and indifference with which He Himself is offendedJ^

Old

statue

of Our Lord

Jesus Christ taken from a

crucifix, desecrated, bro ken

and thrown

to the

floor by Spanish commu nists during the civil war of 1936.

â&#x201A;Ź CRUSADE

21

"Then, rising up, he again took the chalice and the Host and gave the Host to me, and what the chalice contained he gave to Jacinta and Francisco to drink,

saying at the same time, 'Take and drink the Body and Blood of Jesus Christ horribly insulted by un grateful men. Make reparation for their crimes and console your God.' "He again prostrated himself on the ground and re peated the same prayer three times with us. 'Most

Holy Trinity, etc.' and disappeared.

"Impelled by the supernatural force 'which enve loped us, we imitated the Angel in everything, that is, prostrating ourselves as he did, and repeating the prayers he was saying. The strength of God's presence was so intense that it absorbed and annihilated us

almost completely. It seemed to deprive us even of the use of our corporal senses for a long time. During

those days, we performed our physical actions as though we were carried by that supernatural being who impelled us to do so. The peace and happiness we felt were very great while our interior souls con

centrated on God. The physical debility which pros trated us was also great.

"I don't know why the apparitions of Our Lady produced such different effects. There was the same

intimate gladness. But instead of that physical debil ity, we had a certain expansive agility; instead of that annihilation in the presence of God, an exul

tation of gladness; instead of that difficulty in speak ing, a certain communicative enthusiasm. But, in spite

of these feelings, I sensed the inspiration to remain secretive, especially about some things. In the in terrogations, I felt an intimate inspiration which suggested that, without telling a lie, I should not disclose that which I had to keep secret about this matter.

(Cf. Memoirs II, p. 118; IV, pp. 322-326; de Marchi, pp. 54-55; Walsh, pp. 43-44, Ayres da Fonseca, pp. 122-123; Galamba de Oliveira, pp. 58-59).

The apparitions of the Angel in 1916 were prL>.cded by three other visions, from April to October of 1915, at which Lucy and three other little shepherd girls, Maria Rosa Matias, Teresa Matias, and Maria

Justino, saw, also on the hill at Cabe^o, something suspended in the air over the grove of trees, "a kind of cloud whiter than snow, somewhat transparent with human configuration." It was "a figure like a statue made of snow that the rays from the sun had turned somewhat transparent." The description is that of Sister Lucy herself. (Cf. Memoirs II, p. 110; IV, pp. 316 and 318; de Marchi, pp. 50-51; Walsh, pp. 27-28; Ayres da Fonseca, p. 119; Galamba Three children praying at Fatima

22

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de Oliveira, p. 51).

PaRf li •

•

APPARITIONS OF

Tbe lioLy viRQiN

Atthe time of the apparitions of Our Lady, Lucy, Francisco,and Jacinta were 10,9,and 7 years old, respectively, having been born

March 22, 1907, June 11, 1908, and March 11, 1910. The three children lived, as we have stated,

in Aljustrel, a hamlet of the parish of Fatima. The apparitions took place on a small piece of property belonging to Lucy's parents, called Cova da Iria, some two and a half kilometers from the town of

Fatima on the way to Leiria. Our Lady appeared over

an ilex or holm-oak tree about a meter or so in height.

Francisco barely saw Our Lady and did not hear Her. Jacinta saw and heard. Lucy saw, heard, and talked with the Holy Virgin. The apparitions occurred near midday.

FIRST APPARITION: MAY 13, 1917

The three seers were playing at the Cova da Iria when they saw two flashes like lightning, after which they saw the Mother of God over a holm-oak tree.

It was, according to the description of Lucy, "a ''■Responding to a question by Mr. Walsh, in an interview which she granted concerning whether she had repeated the exact words which she heard the Angel and Our Lady speak or merely the general meaning, Sister Lucy declared:

Lady dressed all in white, more brilliant than the sun, dispensing light clearer and more intense than a crystal cup full of crystalline water penetrated by the rays of the most glaring sun." Her face, indes cribably beautiful, was "neither sad, nor happy, but serious," with an air of soft reproach.- Her hands folded, as if to pray, were resting on Her breast and turned upward. From Her right hand hung a

rosary. Her clothes seemed to be made only from light. The tunic was white, and the veil, white and edged with gold, covered the head of the Virgin and descended to Her feet. Her hair and Her ears could

not be seen. Lucy could never describe Her physical features, for it was impossible for her to fix her gaze on the dazzling heavenly face. The seers were so close to Our Lady — a distance ofone and a halfmeters more or less — that they stood within the radiance which surrounded Her or which She spread. The con versation developed in the following manner:'^ OUR LADY,"Don't be afraid, I won't hurt you."

LUCY."Where does Your Excellency come { municated to her. This becomes clear in the interrogation to which Father longen subjected her, which we reproduce below:

"The words of the Angel had an intense and dominating property, a supernatural reality, so that they could not be for gotten. They seemed to be engraved exactly and indelibly in my memory. With the words of Our Lady, it was different.

FATHER lONGEN. "In revealing the secret, did you wish to limit yourself to giving the significance of what the Holy Virgin had said to you, or did you cite Her words literally? " LUCY. "When 1 speak of the apparitions, I limit myself to the significance of the words; when I write, on the contrary, I make an effort to cite the words literally. I wanted, there

I could not be certain that each word was exact. I understood

fore, to write the secret word for word."

the meaning first, and then put into words what I understood.

It is not easy to explain this." (Walsh, ed. in English, p. 224).

Faced with that difficulty, of translating into human words what she had heard from Our Lady (as is common in certain mystical phenomena). Sister Lucy always did her utmost to reproduce word for word what the Holy Virgin had com

FATHER lONGEN. "Are you certain you have conserved

everything in your memory? " LUCY. "I think so."

FATHER lONGEN. "Then the words of the secret were re

vealed in the order in which they were told to you? " LUCY. "Yes." (de Marchi, pp. 308-309).

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23

r

"Do you wish to oifer yourself to God to endure all

the sufferings that

He may he pleased to send you, as an act of reparation for the sins by which He is

offended, and to ask for the conversion of sinners?"

The children

answered: Yes, we do.

Ai the left: the bed where Francisco

diedf at the rights the one in which Jacinta spent her last hours on earths

Both seers are now in Heaven in accord

with Our Lady^s promise. They are watching the tragedy of a tvorld that

is approaching the punishment predicted at Fatima.

OUR LADY. "I am from Heaven" (and Our

Lady raised Her hand and pointed to the sky).

LUCY."And what is it that you want of me?"

OUR LADY. "I have come to ask you to come here for six months in succession,^ on the thirteenth

day at this same hour. Then I will tell you who I am and what I want. Afterwards, I will return here a seventh time."

LUCY."And shall I go to Heaven, too?"

OUR LADY."Yes, you will."

LUCY."And Jacinta?"

OUR LADY. "Also."

LUCY."And Francisco?"

OUR LADY. "Also, but he will have to say many Rosaries."

LUCY. "Is Maria das Neves now in Heaven?"

OUR LADY,"yes, she is."

LUCY. And Amelia?"

OUR LADY. "She will be in purgatory until the end of the world.

"Do you wish to offer yourselves to God, to en dure all the sufferings that He may be pleased to send you, as an act of reparation for the sins by which He is offended, and to ask for the conversion of sinners?"

LUCY."Yes, we do."

OUR LADY. "Then you will have much to suffer,

but the grace of God will be your comfort."

"As She spoke these last words (the grace of God, etc.). She opened Her hands for the first time, and from the palms came two streams of light," Sister Lucy writes, "so intense that they penetrated our breasts and reached the most intimate parts of our souls, making us see ourselves in God, who is that light, more clearly than in the best of mirrors. Then, forced by an intimate impulse in us, we went down on our knees and repeated intimately: 'O most Holy Trinity, I adore Thee! My God, my God, I love Thee in the most Blessed Sacrament.'

Some moments later. Our Lady added: "Say the Rosary every day to obtain peace for the world and the end of war."

"Immediately," describes Sister Lucy, "She began to rise serenely, going up toward the east until She disappeared in the immensity of the distance. The light which surrounded Her was going ahead of Her

as if it was in charge of making way for Her through the massive stars."

(Cf. Memoirs, II, p. 126; IV, pp. 330 and 336; de Marchi, pp. 58-60; Walsh, pp. 52-53, Ayres da Fonseca, pp. 23-26; Galamba de Oliveira, pp. 63-64).

SECOND APPARITION: JUNE 13, 1917

Before the second apparition, the seers once again noticed a flash, which they called lightning, but which was not really lightning, but the fla f a light which was approaching. Some of the approxi mately fifty spectators who had come to the place noticed that the light of the sun grew darker during the moments which followed the beginning of the conversation. Others said that the top of the holmoak tree, covered with buds, bent as if under the

weight of something, a moment before Lucy began to talk. During the conversation of Our Lady with the seers, some heard a whispering like the humming of a bee.

^The seers always understood that the last apparition would be in October, and this was explicitly said to them also in the apparition of August. The "six months in succession" include, therefore, the first apparition. The seventh, about which we speak farther on, is out of the ordinary.

LUCY. "What does Your Excellency want of me?"

OUR LADY. "I want you to come here on the thirteenth day of the coming month, to recite the RoCRUSADE

25

sary every day, and to learn to read.ÂŽ I will tell you later what I want."

LUCY. "I would like to ask you to take us to Heaven."

Lucy asked for the cure of a certain sick person.

OUR LADY. "Yes, I will take Jacinta and Fran

OUR LADY. "If he is converted, he will be cured

cisco soon, but you will remain here yet for some time. Jesus wishes to make use of you to have me ac knowledged and loved. He wishes to establish devotion

during the year." was always understood that the order to learn to read was for Lucy only, since the other seers were soon to be taken to Heaven, according to the promise of Our Lady in this same

apparition. However, Sister Lucy writes in the plural "and that they leam to read" (committing perhaps a small editorial lapse by passing from the second to the third person plural in the same phrase).

to My Immaculate Heart in the world. To those who embrace it, I promise salvation; and these souls will be beloved by God, like flowers disposed by Me to adorn His throne."

LUCY."I stay here alone?"

I

At the left: Father Daniel Berrigan gives communist clenched-fist salute, and satanic hippie gesticulating in the background also

expresses violence. The two homosexuals at the right show a more pacific aspect of the same spirit. It is the revolt against God, the "non serviam" of Lucifer and his Revolution.

CRUSADE

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Let them

\\ \oifend Our '\ ' I Lord no more

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already much oWed."

.

I CRUSADE

27

OUR LADY. "No. daughter. Do you suffer a

great deal? Don't be discouraged. I will never for sake you. My Immaculate Heart will be your refuge and the road that will lead you to God." "With these last words," relates Sister Lucy, "She

teenth day of the coming month, and to continue to say the Rosary every day in honor of Our Lady of the Rosary to obtain peace in the world and the end of the war, for She alone wUl be able to help."

LUCY. "I wish to ask you to tell us who you are and to perform a miracle so that everyone will be

opened Her hands and for the second time She com municated to us the immense light that streamed

lieve that you appeared to us."

from them. In it we saw ourselves as if submerged in God. Jacinta and Francisco seemed to be in the

month. In October I will tell you who I am and what I wish, and I will perform a miracle that everyone

part of this light which went up toward.Heaven, and I in that part which spread itself over the ground. Be

will see in order to make them believe."

fore the palm of the right hand of Our Lady was a heart encircled by thorns which seemed to have pierced it. We understood that it was the Immaculate Heart of Mary, outraged by the sins of humanity, who wishes reparation."^

OUR LADY. "Continue to come here every

Lucy then made some requests for conversions, cures, and other graces. Our Lady always responded by recommending the saying of the Rosary;thus they would obtain graces during the year..

And, She went on: "Sacrifice yourselves for sin ners and say many times, especially when you make

When this vision had vanished, the Lady, still wrapped in the light which She radiated, rose above the little tree with ease, softly, in the direction of the east, until She disappeared completely. Several per

some sacrifice: 'Jesus, it is for love of Thee, for the

sons nearest to it noticed that the buds at the top

First Part of the Secret: the Vision of Heli

of the ilex tree were pushed down in the same direc tion, as if the clothes of the Lady had pulled them.

Only several hours later did they return to their (Cf. Memoirs II, p. 130; IV, pp. 334 and 336; p.

400; de Marchi, pp. 76-78; Walsh, pp. 65-66; Ayres da Fonseca, pp. 34-36; Galamba de Oliveira, p. 70).

"When the Lady spoke these last words," narrates Sister Lucy, "She opened Her hands as She had dur ing the two months which had passed. The radiance of light which streamed from them seemed to pene trate the ground, and we saw something like a great sea of fire. Plunged into this fire were demons and souls, as if they were red-hot coals, transparent and

THIRD APPARITION: JULY 13, 1917

floated about in the conflagration, borne by the

natural position.

conversion of sinners and in reparation for the sins committed against the Immaculate Heart of Mary.'"

black or bronze-colored, with human forms, which

When the third apparition occurred,a little grayish

flames that issued from it with clouds of smoke,

cloud soared over the ilex tree, the sun dimmed,

falling on all sides as sparks from great conflagrations fall, without weight or equilibrium, among shrieks and groans of sorrow and despair that horrify and cause people to shudder with fear. The devils were distinguished by horrible and loathsome forms of animals, frightful and unknown, but transparent

and a cool breeze blew over the mountain range,

even though it was the height of summer. Mr. Marto, father of Jacinta and Francisco, who refers to it, says that he also heard a whispering like that of flies in an empty pitcher. The seers saw the radiance of the light and afterwards. Our Lady over the holoak tree.

LUCY."What do you want of me?"

OUR LADY."I want you to come here on the thir

'The seers kept the strictest reserve about what had been said to them in the apparition in the month of June regarding the devotion to the Immaculate Heart of Mary, even in respect to whether or not to declare that Our Lady had revealed a

secret to them. In her Memoirs, Sister Lucy explains that the Most Holy Virgin had not exactly asked them to keep this

point secret. "But we felt that God moved us to this," added

the seer. (Memoirs IV, p. 336).

like black coals that have turned red-hot."

The vision lasted only a moment, during ^h Sister Lucy ejaculated an "alas." She states that if it were not for the promise of Our Lady to take them him from his poverty, but he should pray the Rosary every day with his family, and She would give him the means to earn a living. (Cf. de Marchi, p. 91 and Ayres da Fonseca, p. 42).

Another invalid asked to go to Heaven shortly. Our Lady told him not to be in a rush, that She knew very well when She would have to come to look for him.(De Marchi, p. 91).

8 Walsh (p. 86) mentions that Jacinta talked (to her parents)

The^aU^ors supply some details about the graces that were

of Our Lady's wish to have the Rosary recited every day in

requested.,during this apparition by Lucy of Our Lady. One of

each family." However, the only reference that we find to that pious practice in the accounts of the apparitions is the ad vice already referred to, given to the son of Maria Carreira.

these was..a cure of the paralyzed son of Maria Carreira. Our Lady responded that She would not cure him nor release

28

CRUSADE

"

want My whole Church

to acknowledge that consc' cration as a triumph of the Immaculate Heart of Mary, so that it may extend its

worship later on, and put this devotion to this

Immaculate Heart of Mary next to devotion to My

Sacred Heart? 'But, My Lord, the Holy Father

probably won^t believe me unless You, Yourself move

him with a svecial inspir ation? 'The Holy Father.

Pray very much for the Holy Father?"

- Sister Lucy reporting her dialogue with Jesus

The "Francis Boys" rock ensemble. All of these are Franciscan monks in Italy., â&#x20AC;˘.'ik Li

CRUSADE

29

I

30

CRUSADE

f

y Hungarian refugees fleeing from the com

'^Russia will scatter her

munists.

errors throughout the world provoking wars and persecutions of the Church*^'

Lithuanian Archbishop Teofilius Matulionis (center) with his priests in a Siberian

Beheaded Christeros (Catholic martyrs

concentration camp.

for the Faith in Mexico).

CRUSADE

91

''The war is

going to end, hut if they

do not stop offending God, another even worse

war will

begin in the reign of Pius XV'

Hitler haranguing the crowds.

32

CRUSADE

Russian troops arriving in Prague.

to Heaven, the seers would have died of fright and terror.

Second Part of the Secret: The Announcing of the Chastisement and the Ways to Avoid It

Frightened, and as if they were appealing for help, the seers raised their eyes to Our Lady, who said to them with tenderness and sadness:

'"You saw hell, where the souls of poor sinners

go. To save them, God wishes to establish devotion to My Immaculate Heart in the world. If they do what-1 will tell you, many souls will be saved, and there will

"The war is going to end, but if they do not stop offending God, another even worse war will begin in the reign of Pius XI.^ "When you see a night illuminated by an unknown

light, know that it is the great sign that God gives you that He is going to punish the world for its crimes by means of war, hunger, and persecutions of the Church and of the Holy Father.^® "To prevent this I will come to ask the consecra tion of Russia to My Immaculate Heart, and the communion of reparation on the first Saturdays. If

they listen to my requests, Russia will be converted

be peace.

and there will be peace. If not, she will scatter her

9ln the declarations given in February 1946 to the Dutch Montfortino, Father longen, Sister Lucy confirmed having heard Our Lady pronounce the name of Pius XI, not knowing

de Marchi, p. 309). lOSister Lucy thought she saw "the great sign" in the extraordinary light (astronomers considered it to be an aurora

at the time whether She was referring to a Pope or a King.

For Sister Lucy, no great difficulty is presented by the fact

borealis) that illuminated the heavens of Europe on the night of January 25-26, 1938 (from 8:45 P.M.to 1:15 A.M. with brief

that it is commonly understood that the war began only under

intermittences). Convinced that a world war (which "would

the papacy of Pius XII. She observes that the annexation of

be horrible, horrible") was going to flare up, she redoubled her efforts to obtain compliance with the requests which, as

Austria — and, we might add, various other political occur rences at the end of the reign of Pius XI — constitute authentic

shown in Part IV, had been communicated to her. She wrote

prolegomena of conflagration, which would shape up entirely

a letter directly to Pope Pius XI on this matter.(Cf. de Marchi,

as such some time later. (Cf. interview with Father longen in

p. 92;Walsh, pp. 179-181 ;Ayres da Fonseca, p. 45).

German bombardment of London.

Hiroshima after the atomic explosion.

CRUSADE

33

errors throughout the world, provoking wars and persecutions of the Church. The good will be marty rized, the Holy Father will have much to suffer, and various nations will be annihilated. In the end My Im maculate Heart will triumph. The Holy Father will consecrate Russia to me; it will be converted and a

certain period of peace will be granted to the world.

In Portugal, the Dogma of the Faith will always be kept, etc. Tell this to no one. Francisco, yes, you may tell him.^ ^

And, as usual. She began to rise toward the east

and disappeared in the immense distance of the firmament.

Then, a kind of thunder was heard, indicating that the apparition had ended.

(Cf. Memoirs II, p. 138; III, pp. 218 and 220; IV, pp. 336-342; de Marchi, pp. 90-93; Walsh, pp.

75-77; Ayres da Fonseca, pp. 41-46; Galamba de Oliveira, pp. 72-78 and 146-147).

FOURTH APPARITION: AUGUST 15,1917

Conclusion of the Third Apparition

After a moment, the following transpired: OUR LADY. "When you say the Rosary, say after each mystery, 'O my Jesus, pardon us and de

On August 13, when the fourth apparition should have taken place, the seers could not appear at Cova da Iria, since they were carried off by the Administra tor of Ourem, who wanted to force their secret from

liver us from the fire of hell. Draw all souls to

them. The children held fast.

Heaven, especially those who are most in need." ^ ^ LUCY."Do you want nothing more of me?"

OUR LADY. "No, today I want nothing more of

At the customary hour, at Cova da Iria, thunder was heard followed by lightning, the spectators having noticed a small white cloud that soared for several minutes over the ilex tree. They also observed

thee."

l^The vision of hell and the announcement which followed

of future events, constitute the two known parts of the se cret of Fatima, which were communicated to the seers during

Meanwhile, if we set aside the area of conjecture, however plausible, and attend to reality, one of the most shocking as

pects of the crisis in the Church is the leftist infiltration among

the apparition of July.

In the preface of the Brazilian edition of Sister Lucy's

Catholics. This aspect of the crisis was already so alarming in

writings. Father Antonio Maria Martins, S.J., affirms in a cate gorical way that the third part of the Secret "whose text has not yet been divulged," treated the so-called "Crisis in the Church" {pp. cit., p. XVIII). The author does not explain how he might know about this, nor provide greater clarification of the subject. At any rate, the affirmation is plausible, so that it can almost be said that in dealing with the very grave matter of this crisis, the Secret cannot be set aside. This might ex plain, perhaps, why this part of the Message has not yet been made public in spite of the enormous expectation existing all

Argentinians, 105,000 Chileans, and 25,000 Uruguayans signed a petition to His Holiness Pope Paul VI urgently re questing that means be taken to counter such infiltration.

over the world.

It is interesting to note that Memoirs III ends the account of the second part of the Secret with the words: "Some time of peace will be conceded to the world." In Memoirs IV, Sister Lucy adds immediately afterwards by way of conclusion: "In Portugal the Dogma of the Faith will always be conserved,

etc." From this it appears logical to deduce that the Dogma of the Faith wUl be lost in such a great part of the world, that the fact it will be conserved in Portugal is worth special men tion. But what is actually signified by the Dogma of the Faith being preserved or not preserved in a particular country? It is difficult to say, since the meaning may be anything which may be ascribed to this expression. In any event, however, it is evident that Our Lady is referring to a crisis of the Faith.

Thus, once again we place full emphasis on the importance of this most grave theme in the present crisis in the Church, since the crisis of the Faith is the origin of this crisis.

Moreover, the "etcetera" with which Sister Lucy concludes

the narration, suggests the idea that the third part of the Se cret was to be included exactly at this point in the account, which would link it with the phrases already noted. But these phrases allow one to conclude, as we have already seen, that a crisis of the Catholic Faith would occur in the whole world.

Thus, the conjecture about the crisis in the Church being the theme of the third part of the Secret gains much in probability.

34

CRUSADE

1968 that in that year 1,600,000 Brazilians, and 286,000

(The memorable petition was promoted by the societies for the Defense of Tradition, Family, and Property in their re spective countries).

Now, Communism is precisely the scourge with which God wishes to punish the world for its crimes. In the second part of the Secret, Our Lady says: "Russia will spread her errors

throughout the world." When we see that these errors have reached the sacrosanct ship of the Catholic Church â&#x20AC;&#x201D; Paul VI affirmed the same thing when he said "the smoke of Satan, through some fissures, has penetrated into the temple of God"

(sermon of June 29, 1972) â&#x20AC;&#x201D; we are not able to put aside the thought that there would be a great agreement between the second and third part of the Secret if the third part effertively treated the crisis in the Church.

Finally, Sister Lucy said that "the Secret is compub> a of three different parts." (Memoirs III, p. 218). The first part is the vision of hell; the second, the announcement of the coming chastisement and how to avoid it; the third would speak about the crisis in the Church, according to the assertion of Father Antonio Maria Martins and the conjectures we have made.

This crisis in the Church would be the cause of the condem

nation to hell of innumerable souls (first part of the Secret) and of the chastisement that will fall over the world (second part of the Secret).

^^Slightly different formulations of this prayer are in circu lation. Small variations appear even in the manuscripts and in terviews of Sister Lucy. The formulation which we record is

found in Memoirs IV, pp. 340 and 342, and was confirmed by the seer in an interview by Mr. Walsh (p.197). In Memoirs III, p. 220, in place of "those," "the" appears;she states this

in writing in a letter to Father Jose Bernardo Gongalves, S.J.

w

1

.'-r /cVi

Priestsfor socialism meeting in Chile.

(Cf. Memoirs and Letters of Sister Lucy, p. 442). In response

guese omitted this dialogue).

Before the last apparition, when Francisco and Jacinta were interrogated by Canon Dr. Manuel Nunes Formigao as to whether "people would be sad if they knew the Secret."

to questioning by Dr. Gouiven, however, the final phrase is given the following wording; "and help especially those who need it most" (Cf. Sebastiao Martins dos Reis, p. 39).

As is seen, this last formulation goes farther than the

They answered; "They would." (Cf. de Marchi, pp. 151-

others, but it is also the one on which the seer insists the least,

152;Walsh, p. 121).

with only one document discussing it. It is not known if Father Sebastiao Martins dos Reis, who published it, tran scribed it directly from the manuscript or from one of the

Was the war of 1939-1945 the punishment which was fore

told in the apparition of July? Analysis of the text of the message seems to lead to the conclusion that the second world

copies (typewritten); if the latter hypothesis is the correct

war was but the start of, or the entrance into, the great punish

one, it would be interesting to compare the manuscript with the typewritten copy of the cited matter in order to see if an error was made during the transcription.

ment.

Indeed, Our Lady announced that "various nations would be annihilated." Now, various nations were severely punished

during the war and after it, but it cannot be said that they What is certain is that the seers, in reciting this prayer, understood it to apply to those souls who are found in the

greatest danger of condemnation, and not to the souls in Pur gatory. Sister Lucy expressly affirms this in a letter of May 18,

were annihilated. Moreover, once the conflagration had al

ready ended (July 15, 1946), Sister Lucy, in an interview which she had granted to Mr. Walsh, observed:

tion) by making the last petition be for the souls in Purgatory

LUCY. "If this is done (the consecration of Russia), She (the Holy Virgin) will convert Russia, and there will be peace.

If not, the errors of Russia will be spread through all 'na

because they didn't understand the meaning of the last words,

tions of the world."

1941 to Father Gon^alves: "They interpreted it (the ejacula

but I believe that Our Lady referred to the souls who are in the most danger of being condemned. This was the impression I got, and perhaps you will feel the same after reading the part I wrote about the Secret, knowing that She taught us the

prayers at the time of the third (apparition in) July." (Cf. Memoirs and Letters of Sister Lucy, p. 442). For this reason, the formula, "O my Jesus, pardon us, save us from the fires of hell, alleviate the souls in Purgatory, and especially the most abandoned," is certainly incorrect.

The use of the diminutive "alminhas" is a Portuguese pro

vincialism, which is the reason why the prayer is habitually recited using that word in a normal manner.

13 Besieged after this apparition by questions about what Our Lady had said, the seers announced that it had to do with a secret ~ "Good or bad?"insisted the questioners. â&#x20AC;&#x201D; "Good

for some, bad for others," responded the children." (Cf. de Marchi, p. 94;Walsh, ed. in English, p. 84;the edition in Portu

WALSH. "In your opinion, does this mean that all nations, without exception, will be won over by Communism?"

LUCY. "Yes." (Cf. Walsh, ed. in English, p. 226).

Since the expansion of Communism and its ideological diffusion throughout the world began more definitively with the end of the war, it must be thought that the punishment announced by the Mother of God is exactly on course.

Finally, if the punishment had already passed, the part of the message that speaks of the victory of Holy Mary and the restoration of Her Kingdom, clearly indicated by the words: "Finally, My Immaculate Heart will triumph," should have also been fulfilled. But this is the exact opposite of what has happened.

From all of this, it seems to us that the terrible sufferings of the second world war should be considered only as pro legomena of the punishments announced by Our Lady and that these punishments have yet to be completed.

CRUSADE

3S

phenomena of coloration on the faces of the people, the clothing, the trees, the ground. Our Lady had certainly come, but She had not found the seers.

On the 15th of August,^ Lucy was with Francisco and another cousin at a place belonging to her uncles

And then, in a sadder way, the Lady again recom mended the practice of mortification, saying lastly:

"Pray, pray a great deal and make sacrifices for sin ners, for many souls go to hell because they have no one to sacrifice and pray for them."

And, as usual. She began to rise toward the east.

called Valinhos, when, at about 4:00 o'clock in the

The seers cut branches off the trees over which

afternoon, the atmospheric changes that preceded the apparitions of Our Lady at Cova da Iria began to occur: a sudden drop in the temperature and a fading of the sun. Lucy, feeling that something supernatural was coming and was about to surround them, asked

Our Lady had appeared to them, and carried them home. The branches gave off a uniquely sweet scent.

(Cf. Memoirs II, p. 150; IV, pp. 342 and 344; de Marchi, pp. 127-129; Walsh, pp. 109-110; Ayres da Fonseca, pp. 61-62; Galamba de Oliveira, p. 89).

her cousin to run and call Jacinta, who arrived in time to see Our Lady — announced as on the

FIFTH APPARITION: SEPTEMBER 13, 1917

other occasions by a flash of light — appear over an ilex or holm-oak tree a bit larger than the one in Cova

As on the other occasions, a series of atmospheric phenomena was observed by the onlookers, whose

da Iria.

LUCY."What is it that you want of me?

OUR LADY. "I want you to continue to go to

Cova da Iria on the thirteenth day and to continue to recite the Rosary every day. In the last month I will perform the miracles so that all shall believe."^^ LUCY. "What do you want me to do with the money that the crowd left in Cova da Iria?

OUR LADY."Let them make two portable stands.

Carry one of them with Jacinta and two other girls dressed in white, and let Francisco carry the other one with three other boys. The money on the two portable stands is for the feast of the Lady of the Rosary and that which is left over is for the support of the chapel which they are going to have built."^® LUCY. "I want to ask you to cure some sick peo ple."

OUR LADY. "Yes, I will cure some during this year."

14-There exists some doubt regarding this date;Sister Lucy herself does not remember it for certain. In Memoirs II and IV, she says that it was on this day. But in a letter to Or. Goulvan,

she gives the date of the 19th, writing in the margin: "I am

number was estimated at between 15 and 20 thou

sand persons, or perhaps more: the sudden cooling of temperature, the dimming of the sun to the point where stars could be seen, and a kind of rain re

sembling iridescent petals or snowflakes, which dis appeared before reaching the ground. This time in particular, a luminous globe was noticed which moved slowly and majestically through the sky, from the east to the west, and, at the conclusion of the

apparition, in the opposite direction. The seers saw,

as usual, a flash of light, and immediately afterwards.

Our Lady over an ilex tree.

OUR LADY. "Continue to say the Rosary to bring about the end of the war. In October, Our Lord will

come also, and Our Lady of Sorrows and Our Lady of Mount Carmel, and Saint Joseph with the Child Jesus, to bless the world. God is content with your sacrifices, but He does not wish you to sleep with the

seems excessive.

Thus, Galamba de Oliveira (p. 83) picked the 15f'^ ifter having weighed the fact that there could have been .a or in the counting of one day and one night in Sisters Lucy's

more inclined to this date, because in order for it to be the

naixative before the canonical commission in 1924. Besides,

15th, we could not have been in prison more than one whole

for this sort of error to have occurred, would be perfectly understandable, in view of the great tension that imprisonment

day, and I remember that we were there longer." (Cf. Sebas tian Martins dos Reis, p. 43).

In the canonical inquiry on July 8, 1924, Sister Lucy gives an account, circumstantiated day by day, of her imprisonment

(together with the other seers), and says that the three returned from Ourem on the 16th. Thus, the majority of the authors give the date of August 19, which corresponds to the subsequent Sunday, with certainty, since the seer remembers that the apparition took place on a holy day.

But in her Memoirs II and IV, as well as in the canonical

induced in the seers.

15At this point, de Marchi adds to the words of Our Lady: "If they had not taken you to the village (usual term in the region to designate Vila Nova de Ourem,formerly the village), the miracle would be more magnificent." No other author

records that phrase, which does not appear in the Memoirs of Sister Lucy either.

16According to the declarations of Sister Lucy to the prior

inquiry, Sister Lucy affirms decisively that the apparition of Valinhos occurred on the same day as her return from Vila Nova de Ourem. Since the children were taken away on the 13th, if the apparition had actually occurred on the 19th, they

of the parish of Fatima on August 21, 1917, which are con firmed by the replies to the canonical inquiry on July 8, 1924, this last statement belongs in the fifth apparition,

would have had to remain imprisoned six days, which also

where de Marchi places it. (Cf. de Marchi, p. 127).

36

CRUSADE

"I will come to ask the consecration

of Russia to My Immaculate Heart and the Communion of

Reparation on the First Saturdays.

If they listen to my requests^ Russia will he converted..

CRUSADE

37

ropes; wear them only during the day."^ ^

LUCY."They have begged me to ask you for many things: the cure ofsome sick persons,ofa deaf mute."

OUR LADY. "Yes, some I wdl cure, others not.^ÂŽ In October, I will perform the miracle so that all will

And while She was rising. Her own radiance contin ued shining toward the sun.

Lucy at that moment exclaimed: "Look at the sun!"

flash of light and, afterwards. Our Lady over the

When Our Lady disappeared in the immense dis tance of the sky, three seenes developed successively before the eyes of the seers, symbolizing first the joyful mysteries of the Rosary, then the sorrowful mysteries, and finally the glorious mysteries (only Lucy saw the three scenes; Francisco and Jacinta saw only the first one). The scenes are as follows: (1) St. Joseph appeared next to the sun, with the Child Jesus and Our Lady of the Rosary. It was the Holy Family. The Virgin was dressed in white, with a blue mantle. St. Joseph was also dressed in white, and the Child Jesus, in bright red. St. Joseph blessed the crowd, making the sign of the Cross three times.

holm-oak tree.

The Child Jesus did the same.

LUCY."What do you want of me?

OUR LADY. "I want to tell you to have them build a chapel here in my honor; I am the Lady of the Rosary. Let them continue to say the Rosary every day. The war is going to end, and the soldiers will

(2) Then came the vision of Our Lady of Sorrows and Our Lord oppressed by sorrow on the road to Calvary. Our Lord made the sign of the Cross to bless the people. Our Lady did not have a sword in her breast. Lucy only saw the upper part of the Body of

soon return to their homes."

Our Lord.

LUCY. "I had many things to ask of you. The cure of some sick persons, the conversion of some

(3) Finally, there appeared, in a glorious vision, Our Lady of Mount Carmel, crowned Queen of Hea ven and earth, with the Child Jesus on Her lap.

While these things were unfolding before the eyes of the seers, the great multitude of 50 to 70 thousand spectators witnessed the miracle of the sun.

It rained all during the apparition. At the end of the conversation of Lucy with Our Lady, at the mo ment when the Holy Virgin arose and Lucy shouted

believe."

And She began to rise and disappeared in the same manner as before.

(Cf. Memoirs II, p. 156; IV, pp. 346 and 348; de Marchi, pp. 138-139; Walsh, pp. 115-116; Ayres da Fonseca, pp. 70-71; Galamba de Oliveira, p. 93).

SIXTH AND LAST APPARITION:

OCTOBER 13, 1917

As on the other occasions, the seers noticed the

sinners, etc."

OUR LADY. "Some yes, others no.20 It is neces

sary that they amend their lives, and ask pardon for their sins."

And taking on a sadder aspect: "Let them of fend Our Lord no more, for He is already much offended."2^

And opening Her hands. She made the light emerg ing from them ascend to where the sun ought to be.

"look at the sun," the clouds opened up, showing the

l^The children had started to use as a hairshirt a piece of thick cord, which they did not remove even when they slept. Many times this prevented them from sleeping, causing them to spend entire nights awake. This explains the praise

In answer to the interrogation by Father Ji dro da Silva, Sister Lucy says that she does not recall ha\i..t, offered "perfumed water" to Our Lady (Cf. Sebastiao Martins dos Reis, p. 63). This conversation also does not appear in the

and the suggestion of Our Lady.

Memoirs of the seer;

lÂŽDe Marchi continues the phrase of Our Lady: "because Our Lady does not trust them." In the replies to Dr. Goulvan, Sister Lucy says that she does not remember having related this phrase (Cf. Sebastiao Martins dos Reis, p. 45).

De Marchi also places at this point the following request from Sister Lucy to Our Lady: "There are many who say that I am a deceiver who deserves to be hanged or burned. Perform a miracle so that all will believe."

None of these phrases appear in the Memoirs of Sister Lucy.

l^De Marchi adds the following dialogue: LUCY. "Some people gave me two letters for Your Ex cellency and a bottle of cologne."

OUR LADY. "They are useless in Heaven."

38

CRUSADE

sun like an enormous silver disk. It shone with an

20in a letter (May 18, 1941) to Father Jose Bernardo Gon^alves, S.J., Sister Lucy clarifies this point by explaining that Our Lady said She would concede some of these graces in the course of one year, and others not. (Cf. Memoirs and Letters ofSister Lucy, p. 442).

2lDe Marchi concludes this apparition in the following manner:

LUCY. "Do you want nothing more?"

OUR LADY. "I want nothing more."

LUCY. "And I also want nothing more."

This picturesque conversation does not appear in the Mem oirs of Sister Lucy.

*v.

VT â&#x2013;

;â&#x2013;

First it started raining...

Then, it stopped.

... and then, came the miracle of

the sun.(October 13, 1917).

^

k

â&#x20AC;˘:>

r T*.

intensity never before seen, but it did not blind. This only lasted an instant. The immense ball began to "dance." Like a gigantic circle of fire, the sun revolved rapidly. It stopped for a while, only to begin revolving dizzily again. Then its borders became scar let and it slipped down the heavens, like a whirlpool scattering red flames of fire. That light was reflected on the ground, in the trees, on the bushes, even on the faces of the people and on their clothing, taking on brilliant tones and different colors. Animated

three times by a crazy movement, the globe of fire seemed to tremble, to shake itself, and to rush zigzaggedly over the terrified crowd.

All this lasted some ten minutes. Finally, the sun zigzagged back to the point from which it had rushed, once again remaining calm and brilliant, with the same splendor of every day.

The cycle of the apparitions had ended.

Many people noticed that their clothes, sopping wet from the rain, had suddenly dried.

The miracle of the sun was also observed by numerous witnesses located outside the place of the apparitions, up to a distance of 40 kilometers.

(Cf. Memoirs II, p. 62; IV, pp. 348 and 350; de Marchi, pp. 165-166; Walsh, pp. 129-131; Ayres da Fonseca, pp. 91-93; Galamba de Oliveira, pp. 95-97).

CRUSADE

39

m

w iil^T'S':

"I will take Jacinta and Francisco

soon, but you will remain here for some time. Jesus wishes to make

use of you to have me acknowledged and loved. He wishes to establish

devotion to My Immaculate Heart in the world.^'

M m

Sister Lucy: Photo at right Is a ctose up of photo at left.

MiSi 'SSSiii

PaRf III

soMe pKivATe visions

Inafterthe theshortapparitions, time whichandtheyevenspent on earth in the period Icomprising the apparitions, Francisco and Jacinta, above all the latter, had different isolated

visions. We will relate here the principal ones, which are those of Jacinta.

"I SAW THE HOLY FATHER..

On one occasion, at about midday, near the well at the home of Lucy's parents, Jacinta asked Lucy: "Didn't you see the Holy Father?"

Lucy answered: "No."

Then Jacinta said: "I can't say how, but I saw the Holy Father in a very large house, kneeling before a table with his face in his hands. He was crying.

Many people were outside the house and some were

throwing stones. Others were cursing him and using foul language. Poor Holy Father, we have to pray a great deal for him!"

(Cf. Memoirs III, p. 228; de Marchi, pp. 98-99; Walsh, p. 85; Ayres da Fonseca, p. 136).

On an afternoon in August 1917, when the seers were seated on the rocks of the hill of Cabego, Ja cinta suddenly began to pray the prayer which the Angel had taught them and after a profound silence said to her cousin:

"Don't you see many roads, highways, and fields

jammed with people weeping with hunger for they have nothing to eat? And the Holy Father praying in a church before the Immaculate Heart of Mary?

And many people praying with him?"

(Cf. Memoirs III, p. 228; de Marchi, p. 99; Walsh, p. 84; Ayres da Fonseca, p. 137).

ing about?" to which the young seer replied: "Of the war that is coming; so many will die and almost all of them will go to hell. Many homes will be destroyed, and many priests will be killed. I am going to Heaven, and when, some night, you see the light which that Lady told us would come, you run away and go to Heaven, too."

(Cf. Memoirs III, p. 228; de Marchi, p. 238; Walsh, p. 85; Ayres da Fonseca, pp. 161-162).

LAST VISIONS OF JACINTA

At the end of October 1918, Francisco and Jacinta

became ill, almost at the same time. Upon going to visit them, Lucy found Jacinta at the height of hap piness. She explained the reason for this: "Our Lady came to see us, and said that She is coming to take Francisco to Heaven very soon. And She asked me if I still wanted to convert more sin

ners, I told her, yes.' She said that I would be going to the hospital, and that I would suffer greatly there.

That I should suffer for the conversion of sinners,

in reparation for the sins against the Immat Heart of Mary, and for the love of Jesus. I askeu if you were going with me. She said, 'no.' This is what

will hurt me most. She said my mother would take me, and after that, I would be quite alone!"

(Cf. Memoirs I, p. 70; de Marchi, p. 227; Walsh, p. 146; Ayres da Fonseca, p. 153).

During the illness of the two seers, Lucy fre quently visited them. They would converse then at

length about the events in which they had been pro tagonists. We transcribe here some of Jacinta's observations:

"ALMOST ALL OF THEM WILL GO TO HELL"

One day, in Jacinta's house, Lucy found her very pensive and asked her: "Jacinta, what are you think

"It won't be long before I go to Heaven. You are to stay here to make known Our Lord's desire to es tablish in the world the devotion to the Immaculate CRUSADE

41

42 CRUSADE

Heart of Mary. When the time comes to speak, you must not hold back, but tell everybody that God granted us graces through the Immaculate Heart of Mary; that we must ask Her for them; that the Heart of Jesus wishes to be honored together with

At the end of December 1919, Our Lady again appeared to Jacinta, who thus related the event to her cousin:

"She told me I shall go to Lisbon to another hos-

pital.^^I shall not see you or my parents again.

the Immaculate Heart because God has entrusted

When I have suffered a great deal, I shall die all alone,

peace to Her. Oh, if I could only put into everybody's heart the burning fire I have inside me which makes me love the Hearts of Jesus and Mary so much!"

(Cf. Memoirs III, p. 234, de Marchi, p. 244; Walsh,

but I mustn't be afraid because She will come to take me to Heaven."

(Cf. Memoirs I, pp. 74 and 76; de Marchi, p.

245; Walsh, p. 157; Ayres da Fonseca, p. 162).

p. 156).

"Look, do you know Our Lord is very sad? Our Lady told us not to offend Him anymore because He is already greatly offended and nobody heeds Her. People go on sinning as usual."

(Cf. Memoirs III, p. 236; de Marchi, p. 243;Walsh, p. 157).

"WHO TAUGHT YOU SUCH THINGS

Transported to Lisbon, Jacinta first stayed in an orphanage adjoining the Church of Our Lady of 22in July 1919, Jacinta was taken to the Hospital of Vila Nova de Ourem, remaining there two months.

.i- i S

Sister Noemi from the Congre

â&#x2013; m

gation of the Daughters of St.

Joseph, Santiago, Chile. She is dancing in the street (in a communistdemonstration)with Luis Figueroa, who was at that time president of the Central Communist Union and Allende's

Minister of

Labor.

CRUSADE

43

'Pray a great deal for Priests! Pray a great deal for the Religious...Priests should he pure very pure

â&#x2013; i

Directly above: Father James Grubb saying "folk mass" at St. Anthony's Church In Davenport, Iowa, dressed in vestments with flower-power symbol of hippies and satanic peace symbol. At far right: Father James Quinlan burlesquing before Christmas Mass.

44

CRUSADE

-

Miracles, and later she was brought to the Dona Estefania Hospital. In the first of these places, she was attended by Mother Maria da Purificagao Godinho

and gave freedom to the Holy Religion, it would be blessed by God." (Cf. de Marchi, pp. 255-256; Walsh, p. 161).

who made note - though not always literally — of

On Sin

her last words.

Below, we reproduce some of them, imbued with prophetic tone and filled with unction and instruc tion. De Marchi published them grouped by subject.

On War

"Our Lady said that there is much war and dissen sion in the world.

"The wars are merely punishments for the sins of the world.

"Our Lady can no longer sustain the arm of Her Beloved Son over the world.

"It is necessary to do penance. If people make

amends. Our Lord will still protect the world;if they do not make amends, the punishment will come.

"Our Lord is deeply angered over the sins and crimes that are committed in Portugal. For this rea son a terrible cataclysm in the social order threatens our country, and principally the city of Lisbon. It seems that a civil war of anarchistic and communistic

character will be unleashed accompanied by pillaging, slaughtering, fires, and all kinds of devastations.

The capital will be turned into a true image of hell.

On the occasion when the offended Divine Justice in

flicts such frightful punishment, all those who are able will flee from this city. It is fitting that this now foretold punishment be announced little by little and with due discretion."(Cf. de Marchi, p. 255; Walsh, pp. 160-161).

"If men do not make amends. Our Lady will send to the world a punishment such as has never

before been seen, and it will go first, before any other country to Spain."(Cf. de Marchi, p. 92).

Jacinta also talked of "great occurrences in the

world which would happen around the year 1940" (Cf. de Marchi, p. 92).

On Priests and Rulers

"My godmother, pray a great deal for sinners!

"Pray a great deal for Priests!

"Pray a great deal for the Religious!

"Priests should only occupy themselves with mat ters of the Church.

"Priests should be pure, very pure.

"The disobedience of Priests and Religious to their Superiors and to the Holy Father greatly offends Our Lord.

"My godmother, pray a great deal for governments!

"Woe to those who persecute the Religion of Our Lord!

"If the government left the Church in peace

"The sins which take most souls to hell are sins of the flesh.

"Some fashions will come which will greatly of fend Our Lord.

"Persons who serve God should not follow the

fashions. The Church has no fashion. Our Lord is

always the same.

"The sins of the world are very great.

"If men knew what eternity is, they would do everything to change their lives.

"Men are lost because they do not think of the death of Our Lord and do not do penance.

"Many marriages are not good; they do not please Our Lord, and they are not of God." On Christian Virtues

"My godmother, do not walk in the midst of lux ury; flee from riches.

"Be a good friend to blessed poverty and silence.

"Have great charity, even with those who are evil.

"Harm no one and run from whoever speaks evil.

"Be very patient, because patience takes us to Heaven.

"Mortification and sacrifices greatly please Our Lord.

"Confession is a sacrament of mercy. Therefore, it is necessary to approach the confessional with courage and joy. Without confession, there is no salvation.

"The Mother of God desires more virgin souls who join Her in the vow of chastity.

"To be a Religious it is necessary to be very pure of soul and of body."

—"And do you know what it means to be pure?" asks Mother Godinho.

—"Yes, yes. To be pure of body is to retain one's chastity; and to be pure of soul is not to commit sins; not to look at what should not be seen, not to steal, never to lie, always to tell the truth no matter what it costs..."

"Whoever does not fulfill the promises made to Our Lady will never be happy in their affairs.

"The doctors do not have the knowledge to cure the sick, because they do not have love of God."

— "Who was it who taught you these things?" asked Mother Godinho.

- "It was Our Lady, but some things I thought

of. I like to think a great deal. (Cf. de Marchi, pp.

254-256; Walsh, pp. 161-162).

CRUSADE 45

Noticing that many visitors conversed and laughed in the chapel of the orphanage, Jacinta asked Mother Godinho to warn them of the lack of respect for the royal Presence which this represented. This measure not having brought about satisfactory results, she asked that the Cardinal be advised: "Our Lady does

not want people to talk in church." (Cf. de Marchi; p. 252; Walsh, p: 160).

LAST DAYS OF JACINTA

During her short stay in the hospital, Jacinta was favored with new visits from Our Lady, who an nounced to her the day and the hour when she would have to die. Four days before Our Lady took her to Heaven, the holy Virgin took away all her pain.

On the eve of her death, someone asked her if she wanted to see her mother. Jacinta answered:

"My family will remain a short time and soon will meet in Heaven... Our Lady will appear again,

but not to me, because I am surely dying, like She said. . (Cf. de Marchi, p. 262).

Jacinta was buried in the cemetery of Villa Nova de Ourem. Francisco had been interred previously in the cemetery in Fatima. On September 12, 1935, Jacinta's mortal remains were transferred to the ceme-

Âť .-

k

Above: Kruschev

greeting Mao. Below: Lenin

haranguing the crowd.

46

CRUSADE

t ^

If men do not make

amends. Our

Lady ivill send the

punishment such as has never before been seen...

CRUSADE

47

"If the govern ment leh the

Church in peace and gave freedom to the Holy Religion^ it would he blessed by God:'

n

48

CRUSADE

tery in Fatima where they were depostited in a tomb especially built for her and her brother. On the tomb stone, a single inscription said: ''Here lie the mortal remains of Francisco a.nd Jacinta, to whom Our Lady appeared."

Later (in 1951 and 1952 respectively), the pre cious treasures were taken to a crypt in the Basilica in Fatima, where they are now to be found.

The preparatory canonical processes for the beati fication of the two seers of Fatima were officially begun in 1949. Communication about the graces obtained through the intercession of the servants of God Francisco and Jacinta must be directed to the vice-postulator of the cause. (Pago Episcopal, Leiria, Portugal).

One end of the coffin of Jacinta at the time of the exhumation

of her body. The face and head are intact.

Porzt IV

The MissiON op siSTCR Lucy

At the time of the second apparition, when

There would take place, therefore, a seventh ap

Lucy asked to be taken to Heaven to gether with her cousins. Our Lady answered,

parition of Our Lady at Cova da Iria. When? What did Our Lady wish to communicate or show to mankind?

as we saw:

Whatever it was, it seems normal to admit that it

loved. He wishes to establish devotion to My Immacu

would once again fall to Sister Lucy to be the confidante of Our Lady at Cova da Iria.

Thus, unless this seventh apparition has occuned secretly, it represents one of the great expectations

late Heart in the world."

of the Fatima matter.

"Yes, Jacinta and Francisco I will take soon. But

you will remain here for some time yet. Jesus wishes to make use of you to have Me acknowledged and These words clearly indicate that Lucy, besides being the depository of the secrets revealed by Our Lady, would remain on this earth to carry out a cer tain mission.

It is fitting to recall again that at the first appari tion, on May 13, Our Lady announced: "I have come to ask you to come here for six months in succession, on the thirteenth day at this same hour. Then I will tell you who I am and what I want. Afterwards, I will return here again a seventh

LUCY'S ITINERARY

On June 17, 1921, Lucy left Aljustrel for Porto, and was admitted as a boarding pupil in the College of the Dorothian Sisters in VUar, a suburb of Porto.

On October 24, 1925, she entered the Institute of

Saint Dorothy, then being admitted as a postulant in the convent of that Congregation in Tuy. Spain, near the border with Portugal. On October 2, 1926, she became a novice. On October 3. 1928, she made

her first vows as a Lay Sister. Six years later, on the CRUSADE

49

>>

same day in October, she made her perpetual vows.

She took the religious name of Sister Maria of Sor rows.

On the occasion of the Communist revolution in

Spain, she was transferred, for safety reasons, to the College of Sardao in Vila Nova de Gaia, where she remained for some time.

Later, on May 20, 1946, Sister Lucy was able to gaze again on the site of the apparitions, having been at Cova da Iria, in the cave of Cabeqio and at the place of Valinhos.

Subsequently, on March 25, 1948, she left the In stitute of Saint Dorothy to enter the Order of Saint Joseph, in Coimbra, with the- name of Sister Maria

Lucia of the Immaculate Heart.

On May 13 of the

same year, she put on the habit of Saint Teresa, and on May 31, 1949 she professed herself as a barefoot Carmelite.

THE REVELATIONS SUBSEQUENT TO 1917

In the secret given in July, Our Lady had said: 'T will come to ask the consecration of Russia to

My Immaculate Heart, and the communion of repar ation on the first Saturdays,"

the necessary graces for the salvation of those souls."

(Cf. Memoirs and Letters of Sister Lucy, p. 400; Ayres da Fonseca, pp. 350-351; Walsh, p. 196;

de Marchi, ed. in English, pp. 152-153; Fazenda, pp.

X-XI).

On February 15, 1926, the Child Jesus again ap peared to Sister Lucy in Pontevedra, asking her if she had now divulged the devotion to His Most Holy Mother. The seer explained the difficulties presented by her confessor, stating that the Mother Superior was ready to divulge it but the confessor had said that she alone could do nothing. Jesus answered: "Of course your Superior can do nothing, hut with My grace she can do everything." Sister Lucy pre sented the difficulty some souls had in going to con fession on Saturdays, and asked that the confession be valid within eight days. Jesus answered: "Yes, it can even be within many more days, provided that when they receive me, they are in a state of grace and have the intention of offering reparation to the Immaculate Heart of Mary." Sister Lucy even raised the possibility of some persons forgetting to make the intention upon confessing, to which Jesus answered:

The message of Fatima was not, therefore, definite ly concluded with the cycle of apparitions at Cova da Iria in 1917.

The Five First Saturdays

On December 10, 1925, the Holy Virgin, having at her side the Child Jesus over a luminous cloud,

appeared to Sister Lucy in her cell in the house of the Dorothians in Pontevedra. Placing one of Her hands on Lucy's shoulder, She showed her a Heart, surrounded by thorns, which She had in the other hand. The Child Jesus, pointing to it, exhorted the seer with the following words: '*Take pity on the Heart of your Most Holy Mother, which is covered with thorns which ungrateful men at every moment

nail into it with no one to make an act of repara tion to remove them."

The Holy Virgin added: "Look, My daughter, at My Heart encircled with thorns which ungrateful men at every moment nail into Me with blasphemy and ingratitudes. You, at least, try to console Me, and say that all those who during five months, on the first Saturday, confess, receive Holy Communion, while meditating on the fifteen mysteries of the Ro sary with the intention of making amends to Me, I promise to help at the hour of their death with all

23Some authors say only Sister Maria of the Immaculate Heart.

52

CRUSADE

ÂŤT *

u

Pilgrims on their way to Fatima. Many have walked across Portugal in a spirit of sacrifice and reparation.

"They can make it in the following confession, when they get the first opportunity to receive the sacra

ment of penance.^' (Cf. Memoirs and Letters of Sis ter Lucy, p. 400; Fazenda, pp. XI-XII; Ayres da Fonseca, p. 351; de Marchi, ed. in English, p. 153).

On the eve of the 29th to the 30th of May, 1930, Our Lord, speaking inwardly to Sister Lucy, resolved yet another difficulty: "The practice of this devo tion will be equally acceptable on the Sunday fol lowing the first Saturday, when for just motives, My priests will allow it." (Cf. Memoirs and Letters of Sister Lucy, p. 410).

The Divulging of the Secrets On December 17, 1927, Sister Lucy went to the

Tabernacle in the Chapel of the House of the Dorothians in Tuy in order to ask Our Lord how to fulfill the order of the confessor for her to put in writing some graces received from God, if the secret confided to her by the Most Holy Virgin was contained in them. Jesus, with a clear voice, made her hear these

words: "My daughter, write what is requested ofyou, and write as well all that the Blessed Virgin revealed

I

to you in the apparition in which She spoke about this devotion (to the Immaculate Heart of Mary).

As for the other parts of the secret, keep silence."

(Cf. Memoirs and Letters of Sister Lucy, p. 400; Ayres da Fonseca, p. 34).

As a result of the order thus received. Sister Lucy revealed what had happened during the apparition of June.

Later, in 1941, when the Bishop of Leiria ordered her to remember all that could be of interest for the

history of the life of Jacinta, for a new edition that he wanted to order printed, the seer, having obtained permission from Heaven, revealed two of the three parts of the July secret.

These are her words:

"The secret is composed of three different parts, two of which I will proceed to reveal.

The first, then, was the vision of hell."

And she continued with the narration of the two

parts of the secret, according to what we have repro duced in the appropriate place upon relating the apparition of July (Cf. Memoirs III, pp. 216-220; Ayres da Fonseca, pp. 43-44; Galamba de Oliveira, p. 146).

% Year after year, great multitudes gather at Fatima.

CRUSADE 53

The seer wrote the other part of the secret" between December 22, 1943 and January 9, 1944, addressing it, by way of the titular Bishop of Gurza at that time (Rev. Manuel Maria Ferreira da Silva, her old confessor in Porto), to the Bishop of Leira, who was then Rev. Jose Alves Correia da Silva. The

document, which, according to declarations of Sister

Lucy, would not be made public before 1960,24 was taken by Rev. Joao Pereira Venancio, when he was still auxiliary Bishop of Leiria, to the Apostolic Nuncio in Lisbon. From there, the Nuncio took

it, between October 1958 and February 1959, to Rome, where it was read by Pope John XXIII and by Cardinal Alfredo Ottaviani, then Prefect of the Sacred

Congregation of the Holy Office. Immediately after wards, the document was sent to the secret archives

of the Vatican (Cf. Sebastiao Martins dos Reis, Criti

cal Synthesis of Fatima, p. 69; and The Seer of Fatima Speaks and Answers through the Apparitions," p. 70).

It is known from a positive source that Sister Lucy

wrote this part of the secret, at the urging of the Bishop of Leiria, upon the occasion of a grave illness which she passed through. (Cf. Walsh, pp. 185186).

In 1927, Our Lord appeared yet another time to Sister Lucy, but details of this apparition are not known.(Cf. Walsh, p. 195).

THE CONSECRATION OF RUSSIA TO THE HEART OF MARY

On June 13, 1929, Sister Lucy had a splendid vision of the Holy Trinity and the Immaculate Heart of Mary, during which Our Lady communicated to her that the moment had arrived for her to inform

the Holy Church that She desired the consecration

of Russia, and She promised to convert Russia by this means.

"I had asked and obtained permission of my super ior and my confessor to make a Holy Hour from 11:00 P.M. until midnight from Thursday to Friday.

Being alone one night, I knelt down between the bal ustrades in the middle of the chapel and prostrated myself to say the prayers of the Angel. Feeling tired, I later knelt in an upright manner, and continued to say them with my arms in the form of a cross. The only light was the sanctuary lamp. Suddenly the whole chapel was illuminated with a supernatural light, and a Cross of light which reached to the ceil

upper part of the Cross could be seen the face of a man and his body to the waist (the Eternal Father), having a dove of light at his breast (the Holy Ghost), and nailed to the Cross, the body of another man (Our Lord Jesus Christ). A little below the waist, suspended in the air, could be seen a chalice and a large Host, onto which fell some drops of Blood running from the face of the Crucified and from a wound in his breast. These drops ran down over the Host, and fell into the Chalice. Under the right arm of the Cross was Our Lady (it was Our Lady of Fatima with Her Immaculate Heart in her left hand, with out sword or roses, but with a crown of thorns and

flames).... Under the left arm (of the Cross), some big letters, as if they were crystal clear water running down over the top of the altar, formed these words: "Grace and Mercy." I understood that it was the Mys

tery of the Most Holy Trinity that was shown to me, and I received lights about this Mystery that I am not permitted to reveal.

Then Our Lady said to me: "The moment has arrived in which God asks the Holy Father to make, in union with all the Bishops of the world, the con secration of Russia to My Immaculate Heart, promis ing to save it by this means. There are so many souls that the Justice of God condemns for the sins com

mitted against me, that I have come to ask for repara tion: sacrifice yourself for this intention and pray.

(Cf. Memoirs and Letters ofSister Lucy, pp. 462 and 464)25.

Through her confessor and the Bishop of Leiria, the seer, in that same year, made the request of Our Lady reach the ears of the Pope, Pius XI, who prom ised to take it into consideration. (Cf. de Marchi, p. 311; Walsh, p. 198).

In a letter of May 29, 1930, to her confessor.

Father Jose Bernardo Gon^alves, S.J., Sister Lucy relates that Our Lord, having made her feel in the

depth of the heart His Divine Presence, urge(^ to ask the Holy Father for approval for the rep tive devotion of the First Saturdays. These are the words of the seer: "//1 am not mistaken, the good Lord promises to end persecution in Russia if the Holy

Father will himself make, and order the Bishops of the Catholic world also to make, a solemn and pub lic act of reparation and consecration of Russia to the Most Blessed Hearts ofJesus and Mary, His Holi ness promising also that at the end of this persecu tion he will approve and recommend the reparative

ing appeared over the altar. In the clear light, on the 25The notations of Father Jose Bernardo Gongalves, SJ., 24cf. Sebastiao Martins dos Reis, p. 82. (The questioning is

by Father longen.)

54

CRUSADE

copied from the manuscript of Sister Lucy, apparently no longer exist. (Cf. Brazilian and Portuguese editions of the Memoirs and Letters of Sister Lucy, p. 193).

devotion already indicated.'* (Cf Memoirs and Let ters ofSister Lucy, p. 404).

Later, by way of another interior communication, Our Lady complained to Sister Lucy that the con secration of Russia was not made: "They did not want to pay attention to my request. Like the king of France, they will repent and make it but it will

umph of the Immaculate Heart of Mary, so that it may extend its worship later on, and put the devotion to this Immaculate Heart of Mary next to devotion to My Sacred Heart.' But, My Lord, the Holy Father probably won't believe me, unless You Yourself move him with a special inspiration. 'The Holy Father — pray very much for the Holy Father.

be too late.26 Russia will already have spread her

He will do it, but it will be too late. Nevertheless, the

errors throughout the world, causing wars and perse cutions of the Church. The Holy Father will have much to suffer." (Cf. Memoirs and Letters of Sister Lucy, p. 464).

On January 21, 1935, in a letter to Father Jose Bernardo Gon^alves, S.J., Sister Lucy declared that Our Lord was very unhappy because His re quest was not being carried out. (Cf. Memoirs and Letters ofSister Lucy, p. 412).

In a letter to the same Father Gon^alves, on May 18, 1936, Sister Lucy clarifies: About the other

Immaculate Heart of Mary will save Russia. It has been entrusted to Her.'"(Cf. Memoirs and Letters ofSister Lucy, pp.412 and 414).

Still writing to Father Gongalves, she says on April 24, 1940: "If He (Our Lord) wants to. He can hasten that cause. But to punish the world He will let it go slowly. His justice, provoked by our sins, wants it that way. Sometimes He becomes annoyed not only at grave sins, but also at our laxity and negligence in attending to His requests. "... There are many crimes, but above all, there is much more negligence now on the part of souls whom He expected to do His work with fervor. The

question, as to whether or not it would be appropri ate to insist in order to obtain the consecration of Russia? I answer in almost the same way that I answered at other times. I'm sorry that it has not been done yet, but the same God who asked for it, is the One who permitted it.... Is it appropriate to in sist? I don't know. It seems to me that if the Holy

Father did it right now, God would accept it and would fulfill His promise, and without any doubt through this act the Holy Father would gladden Our Lord and the Immaculate Heart ofMary.

"Inwardly, I have spoken to Our Lord about the subject, and not too long ago I asked Him why He

number of souls with whom He communicates is

very limited." (Cf. Memoirs and Letters of Sister Lwcy, p. 420 and 422)27 Sister Lucy returned to the same thoughts in a let ter on the 11th of August 1940, again to Father Gongalves: "I suppose that it pleases Our Lord that there is someone who is concerned, along with his vicar on earth, about the realization of his wishes. But

the Holy Father will not do it yet. He doubts the reality, and has his reasons. Our Lord could, through

making that consecration. 'Because I want My whole Church to acknowledge that consecration as a tri

the means of some prodigy, show that it is He who asks it, but He takes this opportunity in His Justice to punish the world for so many crimes, and to pre pare it for a more complete return to Him.28xhe

26This is an allusion to the promise Our Lord made through

ignorant of that which is going on and I am satisfied. I am

would not convert Russia without the Holy Father

Saint Margaret Mary Alacoque to Louis XIV. Our Lord promised to give him a life of grace and eternal glory as well as victory over his enemies if the king would consecrate him self to the Sacred Heart, let it reign in his palace, paint it on his banners, and have it imprinted on his weapons.

This request made by Our Lord had still not been heeded when, in 1792, Louis XVI, then a prisoner in the Tower of the Temple, made the vow to consecrate to the Heart of Jesus his own person, his family, and his kingdom, if he could regain his freedom, the crown, and royal power. It was too late: the King left prison only to go to the scaffold.

27 As can be seen. Sister Lucy closely followed the events

which transpired in the world regarding the requests of Our Lord and Our Lady. But her knowledge of the facts was not

always obtained through normal channels of information.

She said in a letter (January 21,1940) to Father Gon^alves: "Things of this nature (some magazine articles he desired her to see) I am only accustomed to read if my superior explicitly orders me to... As for the rest, my superior likes to keep me

not curious about it. When Our Lord wishes me to know some

thing, he takes it upon Himself to let me know. He I

many ways of doing this." (Cf. Memoirs and Letters of Si ^ r Lucy, p. 420).

28In the second part of the Secret, Our Lady announced the triumph of Her Immaculate Heart, placing it after the chastisement with which God will punish the world for its crimes. In this document. Sister Lucy refers to "a most com plete return" of the world to God Our Lord. All of this re

sembles in an admirable way the Reign of Mary prophesied

by Saint Louis Maria Grignion de Montfort in his celebrated Treatise on True Devotion to the Most Holy Virgin and his no less famous prayer asking for the apostles of the latter days. In the Reign of Mary — according to the Saint — Our

Lady will occupy a central role in the total life of religious and temporal society, exercising a special reign over souls so as to verify itself in a splendid reflowering of the Holy Church and Christian Civilization. The message of Fatima is a magnificent promise of the realization of this prophetic vision which will be accomplished in our days.

CRUSADE

55

proof that He gives us is the special protection of the Immaculate Heart of Mary over Portugal due to its consecration to Her.29

"Those people, of whom you speak, have good reason to be frightened. All of this would have hap pened to us, if our Bishops had not attended to the requests of our good God,and had not implored with all their hearts the Mercy and protection of the Im maculate Heart of our good Mother in Heaven. But in our country, there are still many crimes and sins; and, since now is the hour of the Justice of God upon the world, it is necessary to continue praying. For this reason, I feel it would be good to impress on peo ple those two points of a very great confidence in the Mercy of our good God and in the protection of the Immaculate Heart of Mary, as well as the necessity of prayer, accompanied by sacrifice, especially the one which must be made in order to avoid sin."

(Cf. Memoirs and Letters of Sister Lucy, p. 426).

In a letter dated Dec. 2, 1940, Sister Lucy ad dressed herself directly to Pope Pius XII; at the order of her spiritual advisers, asking His Holiness to bless the devotion of the First Saturdays and extend it all over the world, adding: "In 1929, Our Lady, through another apparition, asked for the consecration of Russia to Her Immaculate Heart, promising through this means its conversion and the hindering of the propagation of its errors.

"In several intimate communications. Our Lord

has continued to insist on this request, promising

recently to shorten the days of tribulation with which he is determined to punish the nations for their crimes, through war, famine, and several persecutions of the Holy Church and Your Holiness, if you will consecrate the world to the Immaculate Heart of

Mary, with special mention of Russia, and order that all the Bishops of the world do the same in union with Your Holiness." (Cf. Memoirs and Letters of Sister Lucy, p. 436; de Marchi, p. 312; Galamba de Oliveira, p. 153).

On October 31, 1942, in a radio message to Portu

gal on the occasion of the closing of the jubilee year of the apparitions of Fatima, Pope Pius XII conse crated the Church and the human race to the Im

maculate Heart of Mary.

In 1943, Sister Lucy had another revelation from Our Lord, which she related to Father Gongalves

on May 4 of that year: "By the order of His Excel lency (the titular Bishop of Gurza, D. Manuel Maria Ferreira da Silva), I had to make known to the Arch

bishop of Valladolid a request of Our Lord to the Bi shops of Spain and another to the Bishops of Portu gal. God wished all to hear His voice. He decreed that the Bishops of Spain unite themselves in a retreat and draw up a reform of the people, clergy, and reli gious orders, some convents, and many members of others... do you understand? He wishes that it be made clear to souls that the true penance He now wants and requires consists, above all, in the sacrifice that each one must make to fulfill his own religious and worldly duties. He promises the end of the war very shortly, in answer to the act of consecration made by his Holiness. But since it was incomplete, the conversion of Russia will take place later. If the Bishops of Spain do not attend to His wishes, it will be once more the scourge with which God punishes them. (Cf. Memoirs and Letters of Sister Lucy, p. 446).

In 1952, by means of an Apostolic Letter, Pope Pius XII consecrated the peoples of Russia to the Most Immaculate Heart of Mary. (See the text in Catolicismo, no. 21, September, 1952).

On the occasion of the Second Ecumenical Council

of the Vatican, 510 Archbishops and Bishops of 78 countries subscribed to a petition in which they asked the Vicar of Christ to consecrate to the Immaculate

Heart the entire world, and in a special and explicit way, Russia and the other nations dominated by Communism, ordering that this be done by all ^ Bi shops of the Catholic world in union with hi- and

May 1936, the Portuguese Bishops united in Fatima

Because the Portuguese Bishops made this consecration.

and voted to return there in a plenary assembly if their coun try would remain free from the Red danger so temerariously

Our Lord promised a special protection to Portugal during the Second World War, adding that this protection would be

close (the Communist revolution in Spain could easily have

a proof of the graces which would have been conceded to the

spread itself to the neighboring country).

On May 13, 1938, the Bishops of Portugal returned to the Cova da Iria and fulfilled their promise, making a solemn ceremony of thanksgiving for that which they explicitly re cognized to be a miraculous protection of their country. Upon that same occasion, they renewed the consecration of the Portuguese nation to the Immaculate Heart of Mary which had been made seven years before. (Cf. Father Moreira das Neves, "Great Journeys of Fatima" in Fatima, Altar of the World, vol. 2. pp. 249-257).

other nations if, like Portugal, they had been consecrated.

56 CRUSADE

(Cf. Memoirs and Letters of Sister Lucy, pp. 436-438).

However, the graces conceded to Portugal in the decades

of the 30's and 40's do not signify that the Red danger and punishment by war would be definitively kept away from that

country, as can be deduced by reading Sister Lucy's Letter to Father Gon^alves (August 18, 1940) as well as others found

in the book Memoirs and Letters of Sister Lucy, pp. 438,440, and 442 and the visions of Jacinta which we set forth in Part 111 of this work.

on the same day. This document was presented per sonally to the Holy Father, Pope Paul VI, by the Very Rev. Archbishop of Diamantina, Father Geraldo de Proenga Sigaud, in a private audience on February 3, 1964. The initiative for this historic petition be longs to that Prelate together with his Excellency, Rev. Father Antonio de Castro Mayer, Bishop of Campos. (See the entire document in Catolicismo,

nications, as can be discovered by reading her already published letters. Father Ayres da Fonseca also ex pressly affirms this in his book.(See page 350).

It is fitting for us to pray, with confidence, that, without any further delay, the as yet unknown parts of the Message confided to the seers may be known

by the faithful, for the greater good of souls, for the defeat of the egalitarian and gnostic Revolution, and for the glorification of Mary Most Holy.

no. 150, March, 1964).

Sister Lucy has had many other heavenly commu

CITED WORKS Memoirs and Letters ofSister Lucy. Introduction and notes

Father Joao M. DE MARCH!, I.M.C. (1) Era umaSenhora

by Father Antonio Maria Martins, S.J.; composition and print ing by Simao Guimaraes, Sons, Ltd.; depository: L.E. — Porto, 1973. — Edition in facsimile of the manuscripts of Sister Lucy.

It includes, in addition, the text in Portuguese made up of typographical characters, and the corresponding translations into French and English. Two other editions were made of the Portuguese text, one in Brazil {The Secret of Fatima in the Memoirs and Letters of Sister Lucy, Loyola editions, Sao Paulo, 1974) and in Portugal {The Secret of Fatima and the Future of Portugal in the Writings of Sister Lucy, property of L.E. — Porto, 1974). Except where otherwise indicated,

mais brilhante que o sol..., Seminary of the Missions of Our

our references are made to the facsimile edition.

William Thomas WALSH. (1) Our Lady of Fatima, The Macmillian Company, New York, 4th printing;(2) translation in Portuguese under the title of Nossa Senhora de Fatima, Melhoramentos Editions, Sao Paulo, 2nd edition, 1949. Ex cept where otherwise indicated, our references are made to the Portuguese edition.

SOCIALISM

(Continued from page 1)

Lady of Fatima, Cova da Iria, 3rd edition;(2) translation in

English under the title. The Crusade of Fatima, the Lady

More Brilliant than the Sun, adapted by Fathers Asdrubal Castello Branco and Philip C.M. Kelly, C.S.C., P.J. Kennedy & Sons, New York, 3rd printing, 1948. Except where otherwise indicated, our references are made to the edition in Portuguese.

Father Luiz Gonzaga AYRES DA FONSECA, S.J. Our

Lady of Fatima, Editora Vozes, Petropolis, 5th edition, 1954.

Canon Jose GALAMBA DE OLIVEIRA. "History of the Apparitions" in Fatima, Altar of the World, Ocidental Editora, Porto, 1954, Vol. II, pp. 21-160.

Father Antonio de Almeida FAZENDA, S.J. Meditations

of the First Saturdays, Mensageiro do Coracao de Jesus, Braga, 2nd edition, 1953.

Sebastiao Martins dos RE IS. The Seer of Fatima Speaks and Answers Through the Apparitions, Tip. Editorial Franciscana, Braga, 1970.

but all necessary to one another and solicitous for the common good."

(Leo XIH, Encyclical, Quod Apostolici Muneris). » ♦ ♦

ity so dreamed of in fantasy would be nothing more than a universal condi

tion of misery and abjection for all men without any distinction." (Leo XHI, Encyclical, Rerum Novarum).

mediate things and the intermediate things through their superiors should all attain their respective ends. So then, just as in the Kingdom of Heaven it self He willed that the choirs of angels

"When, then, the socialists, neglect ing the providence of the parents, intro duce that of the State in its place, they

be distinct, and some submitted to others; and as He also instituted various

addition to the injustice, one sees all too clearly what the upset and pertur

degrees of orders in the Church and a diversity of offices, so that not all were apostle, not all doctors, not all pastors

the socialist principle of the community of goods must be altogether rejected because it hurts even the very ones it would like to aid; it is repugnant to the

bation of all the orders of society would

rights which by nature are peculiar to

be, and how harsh and hateful would

each man and disturbs the functions of

be the consequent enslavement of the

(I Cor. 12:27), so also He determined

citizens which would follow. The door

the State and the general tranquillity.

Therefore, when the problem of improv

work against natural Justice and dissolve the bond of the domestic hearth. In

"All these reasons make one see that

that in civil society there would be

would already be open for mutual

various orders, differing in dignity, rights, and power, that is, so that the

ing the conditions of the lower classes

hatreds, for calumnies, and discords;

is raised, the principle that private prop

citizens, as the Church, would be one

single body composed of many mem bers, some more noble than the others.

once the entire stimulus to ingenuity and diligence in each one had been taken away, the very fountain of riches would necessarily dry up; and the equal

erty has to be considered inviolable must be held to be fundamental." (Leo Xlll, Encyclical Rerum Novarum).

CRUSADE

57

"Because once the fear of God and

"Why dost Thou appear to me, O

in thee and thy descendants an empire,

respect for the divine laws has been

Lord? Dost Thou wish perhaps to in

suppressed, the authority of the princes

crease the faith of one who already has

by means of which My Name will be published among the most unknown

despised, the mania of revolutions hav ing been consented to and legitimatized,

so much? It is better for certain that

nations.

Thine enemies should

may know who gives them the kingdom, thou shalt compose thy coat of arms of the price with which 1 redeemed

see Thee and

And

that thy descendants

the popular passions let loose with the greatest license, without any other restraint except punishment, the distur

thus believe in Thee, than I, who from as the true God, tlie Son of the Virgin

the human race, and of that with which

bance and ruin of all things will neces

and the Eternal Father and who so dost

sarily follow. And it is, moreover, pre

know Thee now.

I was bought by the Jews, and they shalt be to Me a sanctified kingdom,

cisely this ruin and disturbance which and

"The Cross was of marvelous gran deur, being raised up from the earth

pure in the faith and beloved of My piety.'

socialists together consciously plot and expressly proclaim." (Leo XIII, Ency

almost 10 cubits. The Lord, in a soft

"I, as soon as I heard these things,

tone of voice, which my unworthy

prostrated myself on the ground, and adored Him, saying: 'By what merits,0

all

the

masses

of

communists

the font of Baptism have known Thee

(Continued from page 2)

ears heard, said to me: '1 have not ap peared to thee in this way in order to increase thy faith, but to strengthen thy heart in this conflict, and to lay the beginning of thy kingdom upon firm

he was that one whom I had seen in

rock. Have confidence, Afonso, because

my sleep. And he said to me:'My Lord, be of good heart, thou shalt overcome

not only shalt thou win this battle but

hast prepared against them some chas

all the others in which thou shalt fight

tisement, execute it rather on me...

and thou shalt not be overcome. Thou

against the enemies of My Cross. Thou

and free this people which I love as an

art beloved of the Lord, because with

shalt have men who are joyful and filled with energy for the fight, who will ask thee to enter into battle with the title

only begotten son.

"Consenting to this, the Lord said to me: '1 shall never turn away from them

of king. Do not have any doubts, for everything they shalt require of thee,

means of them I have prepared great

clical, Humanum Genus).

BIRTH OF PORTUGAL

out doubt He has placed over thee and over thy descendants after thy days, the eyes of His mercy, even up to the

16th generation in which thy suces-

Lord, dost Thou show me such great mercy? Cast, then, Thy benign eyes on the successors whom Thou dost promise to me and keep safe the Portuguese na

tion! And if it should happen that Thou

nor from thee My Mercy, because by

sion will diminish, but on it even though

thou shalt give them easily. I am the

harvests, having selected them as my

it be diminished, he will once again put His eyes and he shall see. He command ed me to say to thee that when tomor row night thou shalt hear a bell of my

founder and destroyer of kingdoms

harvesters in very remote lands.'

"Having said these words, he dis-

and empires, and I desire to found

hermitage, in which 1 have been living for 66 years protected in the midst

Youth Needs Fatima

of the infidels by the favor of the Most High, thou shalt sally forth from the camp, without any servant, because He wishes to show to thee His great

Cassette Tape Series

loving kindness.'

"I accepted all that he said in a spirit

of compliance, and prostrated on the

LISBON, PORTUGAL, 1W0 — ". . . B terribie

social cataclysm ttireatens Portugal and par ticularly tbe city of Lisbon. A civil war or Communist

revolution

would

be

uncttained

wtilch would be accompanied by sacking and violenceand devastation of all kinds. Ttie capital Itself would be turned Into an Image of hell. . .."

(Revealed to Jaclnta, one of the three seers).

ground with great reverence, I venerated the ambassador of Him who command

ed. And so, in prayer, I waited for the

sound. During the second candle of the night 1 heard the bell, and armed with sword and shield, I went out to the

camp, and suddenly I saw on the right hand, on the side where the sun rises, a resplendent ray which little by little became clear, becoming larger all the time. And turning my eyes in that di

rection on purpose, I saw suddenly within the ray itself the Sign of the Cross, more splendid than the Sun, and

a great group of resplendent young men whom I believed to be the holy angels.

Seeing this vision, 1 laid aside my sword and my shield, prostrated myself on the ground, and breaking into tears, began to pray for the consolation of my vas sals, and to say without any fear:

58

CRUSADE

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THE AMERICAN FAMILIES IN FATIMA N7 CUSTBR AVE.,EVANSTON,ILL.60202

appeared, and I, filled with confidence

are supporting measures designed to re

ing demands for forced busing to

and sweetness, returned to the camp.

strict the sale and ownership of fire

achieve "racial balance."

And that this indeed took place, I swear, I, Dom Afonso, by the holy Gospel of Jesus Christ which I touch with these hands. And therefore I com

mand my descendants who shall suc

arms.

Ultimately, such legislation will have the effect, not of depriving criminals and terrorists of guns, but of keeping

Cross and the five wounds of Jesus

them out of the hands of law-abiding citizens who need weapons to defend themselves from the assaults and ag

Christ they carry on their coat of arms

gressions of the lawless.

Hve shields divided in a cross, and on

At no time in the history of this country has there been a greater need

ceed me forever, that in honor of the

each one of them the thirty pieces of silver, and on the seal the serpent of Moses because it was the figure of Christ. And let this be the trophy of our generation. And if anyone should at tempt the contrary, let him be accursed by the Lord and tormented in hell with Judas, the traitor.

"This letter was made in Coimbra

on the 29th of October, 1152.

I, the King, Dom Afonso"

OCCASIONS, FACTS...

for law-abiding citizens to carry arms.

Chief Davis of the Los Angeles Police Department recently said that although there had been a tremendous increase

in crime in the last year, it is nothing compared to what is to come as a con sequence of the moral relaxation of unrestrained divorce, drugs, pornog raphy, and promiscuity. The chief went on to say to the public at large that the police could not protect them, and he advised them to get guns to protect themselves.

This plight of the ordinary citizen Continued from page 6)

action), Judge Garrity Jr. made Charlestown High School the object of forced busing in the fall of 1975.

The mothers of Charlestown are ask

ing why their school has been singled out for forced busing in such a highly discriminatory manner. Why is the sanc tity of the family being invaded and par ents deprived of their rights to educate their offspring which have been given to them by God? Some are beginning to realize that the fight is larger than they first imagined. Forced busing, by separating the children from the author ity of the family and the natural social community, will in the long run serve to rupture the tight bonds of traditional

Catholicism in the community, and as such, is a direct attack by the state upon the Holy Catholic Religion as it mani fests itself in Christian Civilization.

The people of Charlestown are re

is due to be worsened even further in

New York City, where, facing the threat of bankruptcy, it is being asked to make

A similar legislative plan exists to deprive Americans of their private prop erty. The Land Resource Planning As sistance Act (S984) would strip citizens of the use of their land, supposedly in the interest of the

environment or

ecology.

If a person does not have the free right to dispose of and use his land as he sees fit, the fiction of ownership is meaningless; the land belongs to the citi

zen only in order to pay taxes on it.

The scheme of S984 is to use large federal grants to entice the states to participate voluntarily in the program, thereby making them the subject of heavy local pressure in order to obtain the aid. But in order to receive the

grants, the states must accept federal guidelines (federal control). What are these guidelines? Nobody knows, for they are to be issued by the President some months after the enactment of the bill.

S 984 was killed in the House Interior and Insular Affairs committee and thus has been defeated in the current session

a substantial reduction in the number of

of Congress. It will surely surface again

policemen and police headquarters.

later, and Americans are advised to

In view of the above factors and con

siderations, we are appalled by the U.S. Catholic

Conference's

remain alert in order to act against it promptly.

Administrative

Board's statement advocating a "na tional firearms policy" which will lead to the "eventual elimination of hand

guns from our society." (CThe Catholic News,Sept. 25, 1975).

This statement by the U. S. Bishops is not in agreement with the traditional teaching of the Catholic Church, which

affirms that the person's right to defend himself against unjust attack is a matter of natural law; in fact, the right of self-defense is the most fundamental of

all laws, and cannot be infringed with out a very grave injustice.

THE U.S. PREPARES URGENTLY $80 MILLION IN AID TO COMMUNIST PORTUGAL

In an effort to bail the Portuguese regime out of the economic disaster created by the application of marxism there, the Ford administration is putting together an emergency financial aid package of $80 million to go to that country quickly, with a regular aid pro

gram to follow. The emergency ) ' age will supplement a compar.. amount being sent by the nine-nation common Market in Europe, and will

LAND-USE BILL: SCHEME

serve to take some of the heat off of

solved to continue to resist this assault

TO ABOLISH PRIVATE PROPERTY

upon the family and the Christian Civili zation, placing all of their confidence in Our Lady, who is the one, they are sure, who will give the victory.

the rubles which have been flowing from Moscow to Portugal since the be

The original advocates of federal grants for local school districts insisted

GUN CONTROL DANGER LOOMS

Using the two recent attempts to

assassinate President Ford as a pretext, proponents of gun control in Congress are writing legislation aimed at depriving the American people of their right to bear arms. At present 150 lawmakers

that there would be no federal control

of the schools. However, it soon be

ginning of the communization process in the latter.

The U.S. is initiating this aid under the pretext that the sixth cabinet in marxist Portugal, headed by Azevedo,

came clear that schools obtaining funds under Title 1 did so only by accepting

is moderate, since socialists and other

federal direction. As a result, social

elements have been admitted into it

istic control over the schools increased.

And now the federal government is

along with the communists and since the number of professed communists

designing the curricula, imposing co educational sports programs, and issu

has been supposedly proportionately re duced. This action by the Ford adCRUSADE

59

ministration is wrong for several reasons: 1. The socialists under Soares are also dedicated to the communization of

At the same time, the Ford admini

a guilty general somnolence.

And in any case, we have good rea

Portugal, though at a slower pace than

stration is asking for an inquiry into the so-called torture of political prisoners

the communists and extreme left groups

(communists and terrorists) in anti-com

20, 1920, Jacinta, a Fatima seer, made

who agitate violently to quicken the

munist Chile, and in an unprecedented move is submitting the recently negoti

the following prophecy: "Our Lord is profoundly indignant over the sins and

ated executive agreement with anticommunist Spain, regarding the con

U.S. Congress for its approval, thereby

crimes which are being committed in Portugal. Because of this, a terrible cataclysm of a social character threat ens our country and principally the

providing a political forum for inflamma

city of Lisbon. It seems that a civil

pace of the process. The communists in the cabinet have publicly sided with leftist groups mounting violent actions against the regime.

2. Left wing troops that have siezed an army barracks in Oporto have not been disciplined by Azevedo. In fact,

General Fabiao agreed to reinstate â&#x20AC;&#x201D; and with praise â&#x20AC;&#x201D; a regiment which the regional commander had disbanded for

tinued use of bases there, to the liberal

war

its lawful execution of five terrorists

character will be unleashed, accom

communization, as the Ford administra

tion is assuming, but is hastening its

lin.

of

an

anarchist or communist

panied by plunders, slaughters, and devastations of all kinds. The capital will become a true image of hell. On the occasion in which the offended Divine

Justice inflicts such a dreadful chas tisement, all who are able to do so should flee from the city. It is appro

priate that this chastisement now pre dicted, be publicized only slightly and

advance.

3. Financial aid from the U.S. will

Portugal are not yet over. On February

tory propaganda against that nation for who had murdered Spanish policemen.

In short, we can say that U.S. aid for the marxist regime in Portugal, accom panied by reprisals against the anticommunist peoples of Spain and Chile, shows once again that the chief bene ficiary of our foreign policy is the Krem

disobeying military orders. This act of appeasement will encourage the extreme left to step up its pace; thus, the Azeve do regime is not slowing the process of

son to believe that the hardest times for

CONTEMPORARY PORTUGAL

with due discretion."

go into the hands of the marxist regime,

From all this, it is clear that the last

and will enable it to cover the economic

{Continued from page 13)

chapter in the drama still has not been

to acquire power. However, maintain

that Our Lady promised to return once again to Fatima. Is not this a basis for hope and expectation?

Since the Portuguese environment has been so deeply impregnated by the Fatima phenomenon during the last 50 years, it is reasonable to hope that a strong Catholic reaction will occur.

Then everything may be saved.

Let us ask Our Lady of Fatima to galvanize the Catholic energies of the Lusitanian people who have rendered so many services to Christian Civiliza tion, so that they will resume the sacred ways of their ancestors, and

disasters it is creating. In this way, it may be used to dampen the legitimate reaction of the people, and to advance the communization process in Portugal.

4. For the U.S. to aid such a regime is immoral, for communism is a social

system which violates all of the ten commandments regularly as a matter of principle. Socialism, which invariably leads to communism, is also condemned

ing control of that power is a much greater problem, even under so-called moderate formulas. The example of Chile showed this clearly, only a few years ago.

Therefore, if there is a powerful and well-organized resistance by the over whelming Catholic majority of the Por tuguese people, a resistance that has the courage and lucidity to reject the

by the Church,and cannot be supported.

5. Finally, there is the fact that Por tugal as a member of NATO is a secur ity risk and a potential spy to serve Moscow in a military collision between Russia and Europe. To strengthen an enemy in this way with financial aid

Portugal will escape from its sad com munization. But if this does not happen, Portugal will go head on to the abyss, following one way or another, be it

is suicidal.

moderate or extreme, in the midst of

marxism of both Soares and Cunhal,

written. In addition, there is the fact

banish forever the marxist menace from their shores.

p 'OR \

miTion (MD counnmiuTioo

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CRUSADE

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PRAYER TO OUR LADY OF FATIMA

O Queen of Fatima, in this hour of so many dangers for all Catholics in the Americas, remove from us the scourge of atheistic communism.

Do not allow the communist regime, which denies all the Coinmandments of Cod, to establish itself in the many coun tries born and formed under the sacred influence of the Christian Civilization.

Therefore, O Lady, keep alive and augment the rejection which communism has encountered in all social layers in the Americas.

Help us to remember always that; 1. The Decalogue commands us to "love God above all

things," "not to take His Holy Name in vain," and "to keep the Sabbath and holy days." And that atheistic communism

does everything to extinguish the Faith, to carry men to blasphemy, and to create obstacles to the normal and peaceful celebration of worship; 2. The Decalogue commands us to "honor our father and mother," "not to sin against chastity," and "not to desire our neighbor's wife." Now, communism wishes to break the ties between parents, and sons, turning over their education

to the State. Communism denies the worth of virginity and teaches that marriage may be dissolved for any reason, on the mere desire of one of the partners; 3. The Decalogue commands us "not to steal" and "not

to covet the things of others." Communism denies private property and its very important social function; 4. The Decalogue commands us "not to kill." Commun

ism employs war of conquest as a means of ideological expansion and promotes revolutions and crimes all over the world;

5. The Decalogue commands us "not to give false wit ness," and communism systematically uses the lie as a weapon of propaganda.

Act so that, resolutely hindering the steps of communist iniiltration, all the peoples of the Americas may contribute to bringing closer the day of glorious victory which Thou predicted at Fatiina with these words so filled with hope and sweetness:

"FINALLY, MY IMMACULATE HEART WILL TRIUMPH."

The TFP

Pilgrim

i

V f

On the height of the cross. Our Lord Jesus Christ did not suffer merely because of the moral and physical outrages which were inflicted upon Him by His executioners. He also suffered in view of all the sins

which would be committed until the consummation of the ages.

Among these, the secret plot made in powerful Catholic circles to "reform" the Church - transforming it into a new,pantheistic, demythified, desacralized, disalienated, egalitarian church placed at the service of Communism - constituted certainly one of the most atroc

ious torments of Our Divine Redeemer. Yes,of Him who taught by His Life, Passion, and Death the contrary of all those clamorous errors.

The Black and White Photos Below Show the Activities

of Pentecostalists at the University of Notre Dame.

BLACK AND WHITE: RELIGIOUS NEWS SERVICE PHOTOS BY JOY RAYMOND; COLOR PHOTO BY THE TFP

^4

CRUsade (o Chiustian

:oR a

^orgoffen ferulfis

CMbzation Editor: John Hart

Circulation Director: Philip Moran Foreign correspondents: Jules Ubbelohde

(En^and), Guy de Ridder(France), Jose luis de Zayas(Spain), Michel Renaud (Canada). Aloisio Schelini(Brazil), Pedro Morazzani(Venezuela)

Nov.-Dec., 1975

Vol. 5

No.6

CONTENTS

□

"Not everyone who saith Lord, Lord Will Enter the Kingdom of Heaven, 1

□

The Siege of Arsur and the Triumph of Intransigence, 2

□

Father

Baker

Resists Efforts to

Separate Him from the Celebra tion of the Tridentine Latin Mass.

By

Jules

Ubbelohde,

London

Correspondent, 3

□

Semi-secret Groups Plot to Subvert the Church. By Harold Wyn Newcastle,4

□

The

Rise

of the

Pentecostalist

Ideology. By George O'Toole, 10

"NOT EVERYONE WHO SAITH LORD, LORD WILL ENTER THE KINGDOM OF HEAVEN" "Not everyone that saith to me, Lord, Lord, shall enter into the kingdom of heaven: but he that doth the will of my Father who is in heaven, he shall enter into the kingdom of heaven.

"Many will say to me in that day: Lord, Lord, have not we proph esied in thy name: and cast out devils in thy name and done many miracles in thy name?

"And then will I profess unto them: I never knew you. Depart from me, you that work iniquity."

Matthew 7:21-23 * * *

"I beseech you. . . that where it is proper and you find it helpful that you plead humbly with clerics that they ought to venerate above all else the most holy Body and Blood of Our Lord Jesus Christ The chalices, corporals, the ornaments of the altar and everything per taining to the sacrifice should be regarded by them as precious. And if

the most holy Body of Our Lord is lodged very poorly in any place, let it according to the command of the Church be placed by them in a choice place and reserved there, and let it be borne about with great reverence and administered to others with discretion. Also the wn*itten

yk:

DEPARTMENTS

□ Forgotten Truths, 1 □ Medieval Wisdom, 2

words and names of Our Lord, wherever found in sordid places, should be picked up and put in a decent place.

"And in any preaching you do, admonish the people concerning repentance, and that nobody can be saved except he who receives the most holy Body and Blood of Our Lord. And when it is sacrificed on

the altar by the priest or borne about anywhere, let all the people ^ bended knees render praise, ^ory, and honor to the true and living Lord God."

St. Francis of Assisi, Letter to All the Custodes * * *

"... To think that it is possible to say prayers that are finer and

more beautiful than the Our Father and the Had Mary is to fall prey to a strange illusion of the devil.

"These heavenly prayers are the support, the strength, and the safe guard of our souls.. . believe me, it is really dangerous not to say fatal to give up saying the Rosary of your own accord under the excuse of seeking a more perfect union with God.

"Sometimes a soul that is proud in a subtle way and who may have (Continued on page 26) CRUSADE

1

IMT

)10> IT

W m

The Siege of Arsur and

the Triumph of Intransigence The First Crusade resulted in the

rolling towers and battering rams to

Contrary to what some readers might

conquest of Jerusalem and the return of the Holy Sepulcher to Christendom.

overthrow the walls.

Then a kingdom was founded by the

that sooner or later they would be

principal Christian chiefs, having the Holy City as its capital. The princes unanimously designated Godfrey of

forced to capitulate, resorted to a treacherous strategy. They took a host age, Gerard d'Avesnes, and tied him to

in some way to fight for the cause of the Church.

The inhabitants of Arsur, perceiving

have feared, Gerard d'Avesnes did not

fall into despair. The words of Godfrey gave him heart not only to die, but for more than that, and he wished even after death to be allowed to continue

Boullion, the Duke of Lorraine, to be

a mast which was placed on the height

the first sovereign of this kingdom.

of the walls.!n this position, the cavalier

As an expression of this intention,

Godfrey of Boullion was an intrepid cavalier, famous for his courage, and to

would either be killed by the force of Christian arms or, if the siege was not

he recommended that Godfrey present {Continued on page 26)

him, more than anyone else, was due

suspended, by suffering.

Unable to stand the pain, Gerard d'Avesnes implored Godfrey of Boul lion to stop the combat and save him.

the credit for the victory which had been won. His virtue was extraordinary.

When people would ask him whence came the force by which he was able

The Christians did not know what to

to cut a man in half with just one stroke, he would explain it by the

tion. The infidels laughed at them from

fact that his hands had

never

been

do, and were thrown into consterna

the height of the walls, defying them

stained by sins of impurity. Upon being

to fight.

selected to be king of Jerusalem, he re

Then, the Duke of Lorraine ap proaching the place of suffering, said to

fused the title, saying that "he did not wish to be crowned with gold in the

the cavalier: "1 cannot save thee; even

place where Jesus had been crowned

if my brother Eustaquio were in thy

with thorns." The only title he would

place, I would be unable to free him

accept was Baron and Defender of the

from death. Die, then, illustrious and

Holy Sepulcher.

brave cavalier, die with the resignation

Immediately afterwards he began to extend the Christian conquests in Pale stine. One Moslem city, called Arsur, which in the beginning had accepted

of a Christian hero. Die for the salvation

of thy brothers and for the glory of Jesus Christ."

its defeat and made peace with the Christians, later rebelled, refusing to pay

Behold this advice of Godfrey of Boullion. Behold the picture that he gives us of how a true Christian ought to

tributes imposed by the Duke of Lor

love God; above his interests, above his

raine. Accordingly, the Christian army advanced against it, and surrounded it, placing it in a state of siege. The at tack began, the Christians employing

sentiments, above his friendships, above all things. Behold that which is indeed a most touching example of holy in transigence for the glory of God.

2 CRUSADE

Gerard d'Avesnes on the mast.

By Jules Ubbelohde, London Correspondent Downham Market. This is the story

Bishop Grant asked Father Baker to

of a parish priest in a Norfolk town

come in and discuss the question of his

integrity, and that is what I say is at stake: only that is contained in the

85 miles northeast of London â&#x20AC;&#x201D; Father Oswald Baker of St. Dominic's Church

saying the Tridentine Latin Mass. The

Tridentine Mass."

parish priest respectfully declined the

been

invitation, explaining that he is unable

celebrating Mass according to the Rite

in conscience to celebrate Mass except

Grant on

of St. Pius V for 24 years. It is a story of fidelity.

in the Tridentine Latin Rite.

Baker a letter asking him to resign from his parish, but without swaying him from his stand in favor of continuing to

in

Downham

Market who has

Recent years have seen people com

ing from as far away as London and Preston to attend Father Baker's Mass

in the small chapel in Downham Market.

The great power of attraction of the Tridentine Mass, which dates back to

Apostolic times, is shown by the hun dreds of worshippers regularly present,

even at great sacrifice, at St. Dominic's on Sundays, at which time there can be

According to the Times (London),

Father Baker said: "many Catholics are heartily sick of the irreverence and

degradation in the new liturgy which is being developed in the country.

"There is a new rite in the liturgy including the sign of peace. It began as a handshake with the person next to you in the congregation. It has now developed into sensual and protracted

After a preliminary warning. Bishop November 30 sent Father

celebrate the Mass according to the Rite of Saint Pius V. After further similar efforts had failed to shake the convic

tion of the parish priest, the Bishop sent him a formal decree removing him from his parish. Father Baker said: "I have been dismissed and selected for at

tack merely for saying the traditional Mass for which our Catholic ancestors

seen, even outside the chapel, a large

kissing between the sexes.

"Some churches have dancing girls

number of persons standing, always

in the sanctuary during Mass. It has

Catholic Church."(Tie Neu) York Times,

bearing a sacral and reverent aspect.

Within the chapel, with his back to

happened in this Northampton diocese.

Nov. 30, 1975). When asked about the

Charges have not been denied.

propriety of his refusal to abandon the

the congregation and facing the altar, Father Baker celebrates again and again the renewal of the Sacrifice of Calvary,

"There is nothing more important in life to me than the preservation of the Catholic faith in all its purity and

Tridentine Mass and say the "Novus

were persecuted by the enemies of the

Ordo," Father Baker answered: "There

{Continued on page 26)

according to the Rite of St. Pius V. This very serious parish priest, who is not able "in conscience" to say the "Novus

Ordo," explains that it is not just a

question of changing Latin into English.

He objects to the fact that the "Novus Ordo" emphasizes "a man-centered con

vivial gathering, the meal concept of the Eucharist,"

whereas

the

traditional

Latin Rite of St. Pius V "emphasizes the sacrifice aspect â&#x20AC;&#x201D; an act of worship directed to the honor of God."

The first move against Father Baker came when Bishop Alan Clark, Auxili

ary Bishop of the Northampton Diocese, decided to make St. Dominic's Church

into a chapel-of-ease under the admin

istration of another parish. When Fr. Baker offered to stay on at St. Dominic's as an assistant priest. Bishop Clark gave him the choice of accepting the

"Novus Ordo" and taking charge of another parish or of going into retire ment. Instead, Father Baker appealed to Bishop Grant who has over-all respon sibility for the Northampton Diocese.

The celebration of the Holy Sacrifice of the Mass, according to the Rite of St. Pius V, at St. Dominic's in Downham Market.

CRUSADE

3

SEMl-SEC&ET BRODFS PLOT TO SDBTEET TEE CBDIICB

By Harold Wyn Newcastle Although modernism was trodden down by the apostolic energy of Pope Saint Pius X, it never did cease its

nefarious activities. Having been out lawed, it took refuge in the secret soci eties, as Saint Pius X himself said in his Motu Proprio SacroTum Antistitum

spread the notions of the "prophetic groups" throughout the world, lies the propagandistic mechanism of IDO-C, like a huge octopus sprawled over five continents.

^Concerning

the

Conciliar

Church."

Through the press, radio, television, and public address systems, it more or less stealthily doles out its doctrine, one which is opposed to that of the

The present article, while providing

Catholic Faith. This machine is like an

no extensive expose'of IDO-C such as

enormous octopus with its tentacles

(SepL 1, 1910). From such haunts, it

appeared in Approaches (Jan. 1, 1968),

wrapped around Europe and the United

continued carefully and stubbornly to spread the poison of its destructive genius throughout Catholic circles.

offers a sufficient definition to show

States and even stretching toward Latin America and other parts of the world.

Therefore, all the successors of Pius X

were obliged continually to alert the faithful to the perils of modernism, the last such warning being contained in Paul VI's first encylical Ecclesiam Suam.

Nevertheless, in spite of these injunc tions by the Popes, we have become witnesses today to a phenomenal growth of progressivism and a massive effort in the Church to reconcile it to a mod

ern, evolutionist, and sensual world,

thereby

fomenting

the

very

errors

condemned by Pius X. And, moreover, this effort is beingmade, not from hiding places in secret societies, but for all to see in what has come to be known as

the "post conciliar" Church.

It would be only natural for the pub lic to

wonder how

the

Church was

brought to such a sad state of affairs.

An answer was given by the Societies

the basic relationship between IDO-C and the "prophetic groups." But the primary object of consideration is the "prophetic groups." Since here also the

It commands

most of

the Catholic

publicity channels in Europe and North America and thus in the Church, as far

treatment is of necessity limited in scope, there is no lengthy explanation

as merely human means goes, it seems

of their tenets, no analysis of the con sistency of their suppositions, and no explanation of their leading proponents

This means that the Church is placed in a position very similar to that of a country at war, where most of the press, radio, and television broadcasting ser vices are working for the foe.

or forerunners. Instead, the focus is

on two principles — disobedience and disalienation — which provide the proper clue to understanding the "prophetic" mysteries. In addition, the essay consid ers how they are organized, how they operate, how they look upon the recent changes in the Church and the plans they have laid, how they recruit, train, and plot, and finally how they are con nected with communism. A more ample explanation of these items can be found in the Spanish magazine Ecclesia (Jan. 11, 1969) and in Catolicismo

(April-May, 1969).

to have invincible power.

WHAT ARE THE

"PROPHETIC GROUPS" Ecclesia shows that the Church has now

become like a town undermined

from within, because of the action of

a systematically organized movement known as the "prophetic Very similar in its semi-secre .p and initiation practices to some ol the

trouble-making masonic lodges of the

for the Defense of Tradition, Family,

eighteenth

and Property (TFP), who launched a series of memorable campaigns in South America, exposing that semi-secret groups (IDO-C and the "prophetic groups") are working to subvert the

such as that of the carbonari, this move IDOC AND THE "INTER

NATIONAL CATHOLIC ESTABLISHMENT"

Using studies published inApproaches and the Spanish magazine Ecclesia, the TFP showed that the"prophetic groups",

Approaches refers to the "Interna tional Catholic Establishment," a strange organization which acts independently of any religious or state-run institution

like the modernists, want to introduce

and gives guidance to a huge propagan

Church.

and nineteenth centuries,

ment is made up of myriads of small scattered groups. The unity of these bodies is evident in their outlook, aims, and practices, which are alike, and also

in the outstanding "esprit de corps"

which pervades each cell, apparently under no centralized leadership. They

are activist particles which cling to a wide range of Catholic bodies — semi

a new religion — a religion in which man

da machine known as IDO-C, which is

becomes God and no creator is needed.

the acronym for "International Center

naries, universities, colleges, social wel fare undertakings, etc., — spreading

As a substructure, ready to uphold and

of

propaganda which, as in the case of

4

CRUSADE

Information

and

Documentation

IDO-C, is contrary to the teachings of the Catholic Faith, These "prophetic

groups" are truly powerful, not only because they are so numerous but also because their members undergo an ex

tremely subtle initiation procedure, be cause they try to influence public opin ion, and because they are agitators. In the Church, they have set up a huge, undercover, anti-Catholic propaganda network, which operates largely by word of mouth and face to face.

;; m *• .•!

LIKE THE FINGERS OF A HAND At this point, it is reasonable to com

pare the IDO-C and the "prophetic

groups," to consider how they are related and how they complement each other.

We would say that:

(1) They are alike above all in the doctrine that they profess. What is said

in Approaches about IDO-C doctrine sounds like the doctrine followed by

the "prophetic groups" as revealed by Ecclesia,

(2) IDO-C

and

the

"prophetic

groups" both have the same practical attitude toward the Church:

a) To destroy it by half secretly working their way into it. b) To achieve this task ofdestruction

by making use of persons in the Ecclesi astical world, militant Catholics, and Catholic institutions and things.

(3) In both IDO-C and the "pro phetic groups," the attitude toward communism is friendly, to say the least,

and this attitude is reciprocated by the Marxists. Hence it seems obvious that

the communists look upon the activities of IDO-C and the "prophetic groups" as

Authority, subordination, and "alienation" in the Catholic Church is shown by this Cistercian Monastery in Poblet, Spain, where monks prostrated on the floor perform a mea culpa before the Abbot and the monks in the chapter house.

useful tools for furthering their own cause. Since both have great power,

agitators in the right places.

their usefulness is of course highly important for the communists.

other,for though they are the same they

In short, the "prophetic groups"and

are different - like the finger

IDO-C work together and help one an-

hand, or the tentacles of an octop

a

(4) The means of action employed I. DISALIENATION: THE MEANS OF ABOLISHING

by IDO-C and the "prophetic groups" are quite different from each other,

ALL KINDS OF AUTHORITY OR UNEQUAL STATUS

which means that the one strengthens the other. IDO-C works upon ordinary

Catholic folk through the best available means — books, magazines, newspapers,

As we see it, disalienation is the un

which ownership has been vested in an

radio, television, lectures, etc., as we

derlying principle in "prophetic group" thought. With this as a startingpoint, we

have said before. On the other hand,

will continue in such a way that the

the target of the "prophetic groups"

reader will easily underst<md what we

In the communist way of looking at things, all authority, all social, economic, religious, or any other

is the host of key sectors that stand at

want to convey.

sort of superiority exerted by one

other.

the head of the Catholic movement, their

Alienus is a latin word which means

class over another, amounts to aliena

main vehicle being the discreetly uttered word, dropped of course by professional

the same thing as "alien." Anything

tion. The class which exerts such author

which

ity may be a monarch, a head of state,

has been alienated

is that in

CRUSADE

S

a Pope, a bishop, a priest, a general, a

is

professor, or an employer; however, it

that the alienated class is subservient

forward toward abolishing all kinds of alienation and hence any kind of author ity or unequal status, for any difference in status leads to some form of authority.

The process by which authorities and inequaJities are abolished is called dis-

to the other, whether to a greater or

alienatioTu

is the, class which exerts the authority which is the alienating one. Whichever class owes obedience to the alienating one is the alienated class. The very fact

detestable,

mankind

must move

4. This sort of thing of course ^plies in the explanation of man's lot as an erring, pain-prone,death-bound creature.

For the adult man, the cure cannot be

through a Redemption worked by a transcendental God incarnate, an act of

suffering to which the faithful add their own suffering. Evolution, technology,

lesser extent, mean that, to the same

Disalienation in its fullest sense is

and progress have provided the proper

extent, it does not have ownership of

summed up in the well-known slogan of the French Revolution: "Liberty, Equal ity, Fraternity." If this slogan were to be put into practice to the letter, it would bring about "anarchy" without chaos. Any proletarian dictatorship is but a step toward anarchy.

Radical equalitarianism is a require

cure. An unalienated man feels that

The New Church holds out prospects of a life entirely devoted to earthly h^piness. Within the context of progress, the goal of Redemption is not to convey

ment for liberty and, once exploitation and consequent class struggle have

man to a Heaven above the earth but to make the earth become heaven.

itself and is therefore alienated by the other.

The laity is, in the religious sphere, a class which is under the authority of the hierarchy. Therefore, one may say that

a Pope, a bishop, or a priest, as a clergy man, is alienating in respect to a given believer.

All alienation is the exploitation of an alienated by an alienating party.

Therefore since any kind of exploitation

there is no longer any sense in penance,

that rather masochistic penance advoca ted by the "Constantinian" Church.

ceased, iorfraternity among men as well.

This is what the commimists believe in their criminal fancifiilness.

II.THE ULTIMATE "PROPHETIC" AIM: A CHURCH WHICH NEITHER ALIENATES NOR IS ALIENATED

Second Disalienation of the

Church: in Respect to the Supernatural and the Sacred In line with its views on the trans

cendentalism of God, the "Constantin The article in Ecclesia shows that

the intention of the "prophetic groups" is to change the Catholic Church from an alienating and alienated Church into a New Church with no sort of alienation.

who will not allow him to stray from His paternal care,or rather, as the "prophetic groups" disparagingly say â&#x20AC;&#x201D; from His paternalistic care. Adult man repudiates all alienation and wants another image of God,an image in which God does not

ian" Catholic religion believes in the supernatural and the sacred. Obviously,

the idea of a supernatural order of things, standing above the natural order, and of a religious and sacred realm stand

ing above the temporal realm, implies unequal status which, in turn, means

First Disalienation of the

transcend him but is immanent in him.

a host of alienations. In the New un-

Church: in Respect to God

He wants an impersonal God, a sort of substance scattered throughout nature

1. Constantine, the Roman emperor

and therefore in all men. In other words,

alienating and unalienated Church, only the natural, the temporal, and the profane may be acknowledged. It is a

of the fourth century, freed the Church from persecution and pulled it out of the catacombs. It is the practice of the "prophetic" groups to refer to the

he wants a God who does not alienate.

desacralized Church and this leads to a

traditional Catholic Church as the "Con-

stantinian" Church. They observe that the "Constantinian" Church believes in

a personal, transcendental God, imbued with intelligence and a will, a perfect, eternal God, the Creator, ruler, and

judge of all men. In this Church, men are infinitely less than God and owe full subservience to Him. Therefore, since they believe in such a God, men

acknowledge an alienating God. Religion is nothing else but sheer alienation.

The New Church does not believe

in an alienating God. The God of the

"Constantinian" Church belongs to a stage of evolution which man has al ready put behind him, the stage of child ishness and alienation. Today man is an adult in the scale of evolution. He no

longer wants a God in relation to which, in the final analysis, he is a serf, a God 6 CRUSADE

host of consquences.

2. Because

the

"Constantinian"

1. First of all, it is evident that the

Church will not acknowledge this new image of God but rather persists in cling ing to its old image of a "personified," transcendental, and alienating God, it

New Church exists, as a whole, on the natural plane. It fulfills its salviHc mis

gives rise to atheism. Since adult man

cannot accept this childish image of God, he declares himself to be an athe ist If the Church were to offer him

an up-to-date, immanent God, instead of an alienating one, he would ack nowledge Him and desist from atheism.

3. Admittedly, the transcendental

sion by instigating the laymen to commit themselves, to engage themselves in the propulsion of earthly welfare.

2. Any notion of the Chun in

organization apart from the Stau and sovereign in its power over spiritual matters is thus quite out of the question.

In the world of temporal affairs, the de sacralized Church is a private sort of organization on the same footing as any

and alienating God springs from count

other, its mission being that of taking its

less passages in the Bible, but it must be remembered that such passages cannot

place in the fore of whatever forces undertake the evolution of mankind.

be regarded as historical facts. They are

3. Sacramental life also undergoes a change. The symbolic meaning of the

myths concocted by immature, alienated man, by man eager to be alienated. Now

these myths ought to be reinterpreted from an adult, non-alienating standpoint, or else discarded. In this way religion is purged of its myths, or demy thologized.

Sacraments becomes a purely natural one. For instance, the Eucharist is a

brotherly feast in which all are seated at a table and therefore the Host should

be partaken in the same way as one

partakes of any other food during an ordinary meal.

4. Priesthood must no longer be

on behalf of the true Redemption â&#x20AC;&#x201D;

dies along with all alienation.

The appearance, dress, and behavior of priests must be the same as that of

wordly advancement Hence it is not like a spiritual realm with a clesir-cut set of doctrines but rather something ethe real, something fluid,something contain ing within it a bit of all Churches. In other words, the New Church is super-

any lay person, because of the elimina

ecumenical

regarded as sacred, since sacredness

tion of the sacred domain in which they previously dwelled. Now they must not hesitate to join temporal circles. Reli gious are to behave likewise, provided the unalienating and unalienated Church still requires three vows â&#x20AC;&#x201D; obedience,

3. There is another way in which the New Church is poor. Since it does not teach and is super-ecumenical, it no

longer needs to undertake works of the apostolate. Thus Catholic universities.

Catholic schools, and Catholic social

poverty, and chastity.

5. Places of worship are no longer

assistance exist only as long as they re

frain from any kind of ap'ostolic aims and do not submit in any alienating or anti-ecumenical fashion to the Church â&#x20AC;&#x201D;

in other words, provided they give up their Catholic attitude and take on a

throughly profane, secular, and lay one.

4. The New Church is poor in Chris tian culture and civilization. Because

culture and civilization are temporal and worldly matters and the Church is no longer to wield any sort of Magister ium nor mold temporal society to its shape, Christian culture and civilization are out of the question. The culture and civilization of advanced, adult man have been frced from their shackles;

necessary, for the supernatural and the sacred have ceased to be.In our advanced,

adult world, abhorring as it does aliena tion, the worship of an immanent God,

one that permeates all of nature, can be accomplished in any profane spot. If there are places of worship, let them be used for profane purposes as well, there

by avoiding any kind of alienating dis tinction between what is spiritual and what is temporal.

Third Disalienation of the Church:

in Respect to Faith, Morals, the Magisterium, and the Spreading of the Gospels 1. The New Church is apoorC/iurcA, especially in the spiritual sense of the word. One of the beauties of the "Con-

stantinian" Church is that it regards itself as the infallible Master. The New

Church neither regards itself as the Mas ter nor treats its faithful as disciples, for this would be alienating.

Charisms are given to individuals by the Holy

V

Ghost who communicates

directly with them through the soul.

Each individual must become conscious

of this inner voice; it is this which is to be believed.

What is true in respect to faith also applies to morals. Each person abides by whatever morals his prompts him to accept.

conscience

In short, man lives in terms of the

inner witness afforded by the charisms of which he becomes conscious. Thus

the New Church has no heritage of rev elations that it might call its own, and this is where it is most poor.

2. Because of all this, another kind

As reported in Paris-Match, the event above is a Mass in Holland, in which the sacred

species (body and blood) of Our Lord were consecrated. Instead of a chalice, wine glasses were used and instead of hosts ordinary looking bread. There is no way to

bars no one. It harbors men of any

distinguish the priest from the others seated at the supper." Disalienation here is complete, for even the form of alienation (Host), by which the faithful recall the

creed provided they busy themselves

presence of the King of Heaven and earth, is absent.

of poorness emerges. The New Church

CRUSADE 7

they have been desacralized and disalienated from Religion.

be voted into office. To us, common sense points to the fact that this restruc

5. Furthermore, the New Church is

turing of the Church, which is called for by the "prophetic movement," can only

poor in the material sense of the word.

Not only will it have nothing to do with Cathedral and Basilica, places in which the sacred was flaunted triumphantly

be regarded as one of the stages in the fulfillment of the over-all aims of the

movement.

Full-fledged

unalienation

for all to see, but since it has come into

would mean the ultimate elimination

being in these days of the poverty-

of all Hierarchy.

stricken, it shuns all wealth on any

grounds.

6. Finally, the New Church is poor because it is the Church of the poor.

Church: in Respect to the

Because it is against any kind of aliena

Public Authorities

Fifth Disalienation of the

tion, it opposes all alienators, of what ever sort, to become the natural ally of The "Constantinian" Church, which

all who are alienated. Therefore, those

who are exploited and alienated by present-day society look upon the New Church as their own, and by its very nature it is their protector against all those who wield worldly power or authority. On

the other hand, the

"Constantinian" Church, by its very nature, works hand in glove with all

alienating and exploiting oligarchies.

is self-ruling and supreme in its own realm, seeks to join together and work with the temporal authorities. Because of this, it becomes alienated by the lat

The paper Foiha da Tarde (Brazil)

ter to a certain extent, while the latter

identifies the above as Father Fredoiin

becomes alienated, to a certain extent,

dancing with a Mulatto woman at carni

by it as well.

On the other hand, for all the fore

val time.

up within it, a body able to give voice to the message conveyed by the charisms

going reasons, the New Church neither needs the public authorities nor wishes — as one authority to another — to

Fourth Disalienation of

to the innermost recesses of the con

have any dealings with them. In this

the Church: in Respect to Ecclesiastical Hierarchy

sciences of the faithful. Of course this

way, all mutual brought to a halt.

body must be voted into office and

must represent the masses. It must be Since authority is always alienating, it must be done away with. If it is al

lowed to exist, this shall only be in so far as it complies with the will of the alienated who will thus to some consid

erable extent at least, throw off the

alienation

will be

* * *

a body that can thoroughly impose its

In conclusion, then, the New Church

will upon the Hierarchy of the Church which, naturally, must also thenceforth

will be wholly unalienated while it will

in no way be alienating.

Ill, ONLY CLASS STRUGGLE WILL EVER BRING ABOUT DISALIENATION WITHIN THE CHURCH

yoke of alienation.

In the "Constantinian" Church, the

Hierarchy is imbued with triple power — orders, Magisterium, and jurisdiction.

The New Church by emptying the Sacra ments of their supernatural content, these being a function of orders, and by

The Hierarchy, Though Helpful in Carrying Out "Prophetic" Disalienation Plans, Is Unable to

tion can only be brought about as the outcome of a class struggle between the bishops and priests on the one hand and

Make the Final Move

laymen on the other.

turning its back on the Magisterium,

Can the "prophetic groups" expect

would then, as a matter of common

complete disalienation to spring from

sense, have to set about eliminating the jurisdictional aspect of the Hierarchy.

the Hierarchy?

Hence the presence of a Pope — a spiritual monarch — surrounded by a

College of clerical princes, namely, bishops, each himself like a monarch in his own diocese, though subject to the

Since the Hierarchy has extended support to many disalienating measures, the answer might appear to be yes. This is strengthened by the fact that for the "prophetic groups" the work of the

The reason they give for this is that a hierarch who takes kindly to disalien ation might concede to the exti

forfeiting some of his authority, but, however well-disposed he may be, one could never expect him to give up all of his authority, for this would be like doing away with himself.

Second Vatican Council was disaliena

Pope, does not fit into the New Church's

ting in its approach, that is desacralizing

idea of things. Also parish priests, sub ordinate to a bishop, each ruling part of

and egalitarian, a first step, though a

The Road to Disalienation in the Church: the Insurrection

timid one, toward more radical change.

of the Laymen

the

not be

Be that as it may (and without de tracting from any advantages they may

If the church is to be completely

have gained through the behavior of

disalienated from the Hierarchy, it must

some hierarchs and the decisions of the

diocesan

flock, should

countenanced.

Thus, laymen must be made conscious

of the need to struggle against the hier archs, and call for a structural reform of

become democratic. A body designed

Second Vatican Council), the "prophetic

the Church in order to make it demo

to represent the faithful must be set

groups" believe that thorough disaliena

cratic. In short, the solution is class

9

CRUSADE

en the desire for structural reform in the Church;

struggle within the Church, a struggle which must be undertaken in stages: 1. a drive to discredit the "Constan-

3. a wave of trouble-making and

Recruiting and Training Methods: "Prophetic" Initiation

strikes;

tinian" Church;

4. the capitulation of the Hierarchy and the introduction of reform.

2. a propaganda campaign to height

Just as bacteria enter a body and thrive within it, the "prophetic groups"

IV. THE "PROPHETIC GROUPS" ARE THE ENGINEERS

enter into and thrive within a Catholic milieu or institution.

OF THE CLASS STRUGGLE FOR THE DISALIENATION OF THE CHURCH

Usually, a "prophetic group" comes into being through the activities of one or more clever agitators who organize meetings on popular, rather broad sub jects â&#x20AC;&#x201D; peace, for example. Such meet

The charisms are to descend not

group, nor of its relationships. Each cell

upon the Hierarchy but upon the faith ful masses. The Hierarchy must be guided

is in fact a tiny secret society.

Each cell is constantly in touch with

by the people.

Does this mean all the people? The

others of the same kind, which makes

ings will yield the first handful of fol

the movement a vast engine in which countless little cogs play their part.

lowers.

will breed in the Church, groups that are to give witness.

In the formless kind of Church being

end, namely, that of engaging upon

brought into existence, these groups

reform may be enforced within the

At the next meeting, in order not to arouse suspicion, these agitators invite a priest or a bishop who, whether guile lessly or otherwise, gives his approval and blessing.

As a larger number of followers is gradually built up, subversive notions

will jointly exert their influence and be

Church.

are doled out.

people will be ruled, or at least shown the way and guided by the charismatic and prophetic groups that the Spirit

In addition to this functional unity, there is another more important one.

All of the cells work toward the same

class

struggle

so

that

disalienating

Moreover, the same intricate, subtle

There are two stages to this propa gandizing. The first comprises an everincreasing slander of the "Constantin-

the true underlying power. The New Church's House of Representatives is to be drawn from these groups which

whether for purposes of recruitment

claim to be the natural spokesmen of

or subversion.

iain" Church. In the second, hearts are

the laity.

All of this makes the "prophetic groups" a surprisingly well-knit organi

set ablaze with the desire for the kind

zation.

stantinian"

Does this unity mean that they obey some sort of headquarters? Ecclesia does not definitely say this, but the in formation it provides does anything but deny the fact, else how could

Church.

All of this makes any study of the

organization and methods of the "prophetic groups" rather interesting.

Let us look at it, with a view to con

sidering how the "prophetic movement" will go about inciting a reformist up rising within the Church.

methods are employed by all of them,

such a world-wide multitude of bodies

Size of the "Prophetic Movement" There are a great number of"prophetgroups." They are to be found in many countries.

Because

of

the

intimate

kind of companionship they have to offer, they meet modem man's deep-

seated longing for social intercourse, stranded as he is within the anonymous multitudes of his fellow men. For this

and other reasons, there is a tendency for the number of "prophetic groups" to multiply.

The "Prophetic Movement"

Is a Secret Kind of Organization The kind of organization adopted is a flexible one, highly suitable forspreading subversion within the Church.

The "prophetic groups" are made up of cells containing a varying (but never great) number of persons. Not all of the persons are equally aware of the purposes and methods employed by the

with highly specialized methods be forced to conform to a single pattern.

The more split up and different a body is, the greater becomes the need for some kind of strong main link to pre serve its unity. We are led to conclude that any headquarters of the "pro phetic groups" must also work stealthily.

How is this headquarters able to con ceal whatever power it has over the cells?

Appearances would lead one to believe that there is some sort of understanding whereby only top-ranking officials are to be apprised of the existence of a headquarters.

Why all this mystery? The answer is simple. The "prophetic groups" claim to be the spontaneous outgrowth of a spate of charisms which has served to buoy the spirits of a laity imbued, as the result of a profoundly natural and spontaneous evolution, with an adult outlook. Therefore, there must be no disclosure of any small, tqf)-level, cun

ning, and efficient body at the head of the organization.

of reform that will transform the "ConChurch

into

the

New

In the beginning, a slow pace is set; the weapons used are occasional mild sarcasm, consisting of chance words or wary slogans. Those who react favor ably to such subversive encouragement will be given an insight into more ad vanced revolutionary ideas and plans.

Those who do not will be deterred, silenced, or phased out.

V. HOW THE "PROPHETIC GROUPS" CARRY ON THE CLASS STRUGGLE WITHIN

THE CHURCH

Once the network of "prophetic groups" becomes sufficiently large, the movement can come out of hiding and crash into action. How to stir up trouble in Ecclesiastical affairs is now

no secret; what follows therefore is a

brief glimpse of things that people al ready know.

Usually with the add of considerable

publicity which IDO-C normadly ampli

fies, activists set to work causing parish ioners to rise up against some bishop or priest who is slow to give in to scatter brained demands. In addition to walk-

(Continued on page 27) CRUSADE 9

THE RISE OF THE PENTEGOSTALIST IDEOLOGY

By George O'Toole We know of no subject about which we have received more questions than the phenomenon ofPentecostalism inside the Holy Roman and Apostolic Catholic Church. Readers of CRUSADE have asked us whether Pentecostalism has its roots inside the Catholic Church or outside ofit, and have expressed a desire for a clari

fication of its doctrines and purposes, particularly in respect to the questions of heresy and revolution. Some have noted the loose ecumenism of its prayer meetings and certain similarities to the fourth revolution of hippyism and to the "prophetic groups," and have wondered if it has a subversive design in respect to the reli gious and civil spheres. The present article, in an effort to dispel the existing confusion by placing these various questions within the perspective of a Catholic equilibrium, has sifted the literature on the subject in relation to a single criterion. "Let us, therefore, guard with maximum respect and attentiveness, the criterion for assessing the novelties that arise in the Church: â&#x20AC;&#x201D; Do they agree with Tradition? They are good. Do they fail to agree with Tradition; do they oppose or dilute it? They must not be accepted..... When it is apparent that the novelty deviates from the traditional doctrine, it is sure that it must not be accepted.(Bishop Antonio de Ca stro Mayer, "Aggiomamento and Tradition" in Crusade for a Christian Civilization, April-June, 1972). While making this evaluation, we have notfailed to examine and unmask the more hidden purposes of the movement, as readers of this essay will discover.

During this year, when the Pentecostalist World Congress was held in

Church to analyze diis new phenomenon with care and circumspection. It is the

in a liberal form among the mr -^Hers

Rome, at the very center of Christen dom, it is Htting to observe that the great number of persons who partici

purpose of the present article to contri

bated the position of Methodism,just as it, in turn, had exaggerated certain deep-rooted tendencies of Anglicanism.

These novelties of Parham gave rise to

pated in the Congress and the prestigi ous support it received, provide evidence that this little studied phenomenon has

attained considerable proportions. â&#x20AC;&#x201D; a fact also indicated by the sizeable num ber of books and articles published about the movement. Nevertheless, in spite of the volume of literature on the movement, the confusion and contro versy about it continue to increase.

Therefore, it is important for Catholics who wish to remain faithful to the tradi

tional doctrine of the Holy Catholic 10 CRUSADE

bute to this indispensable analysis.

HE HISTORY OF THE MOVEMENT

Drawing upon the most well-docu mented articles available to us, we will

now sketch briefly the early history of the movement. In the beginning of the twentieth century, Charles Parham, a young Methodist pastor, founded a reli gious association which possessed the novel characteristics of the laying on of hands and the invocation of the Holy

Spirit in an entirely autonomous way.

By the introduction of these practices

of the association, Parham had t

r-

all that which was to become char acterized as Pentecostalism. The ad herents of the association called the Ca

tholic Church "the betrayer" of the Gospels. After being founded, the new sect divided itself into nine churches,

which subdivided themselves into forty additional ones. In the next phase, hundreds of autonomous "congrega tions" formed many federations of churches in what is now called "classic Pentecostalism."

Traditionalist

Catholic

woman

absorbed in prayer.

quainted with a Pentecostalist Episco palian lady who invited them to attend a meeting on January 13, 1967, under the presidency of Florence Dodge, a

in 1968 attained a membership of 5000 persons. Shortly thereafter, it expanded

Presbyterian. Ultimately, as a result of

etc. In fact, a Pentecostalist bulletin

these contacts, two of these Cursillistas

rejoices in the fact that one of its pam

received a Pentecostalist "baptism."

This event marked the beginning of so-

the lan^age of the Bantus of Africa.

prodigiously all over the world, from Italy to India, from Japan to Ireland,

phlets had been translated into sotho, Estimates of the number of adepts

called "Catholic Pentecostalism," also known as the "charismatic renewal."

From Duquesne, the movement rapid

in this movement vary considerably ac cording to the sources. For example,

ly spread to the University of Notre

some Pentecostalist publications say

Dame at South Bend, where a group was

that there were 4,000,000 Pentecostalist

formed immediately. According to the Canadian magazine Vers Demain, the

other such sources affirm, however,

first seat of the movement was in the

that as recently as 1975 there were still

house of the chaplain of Opus Dei at

only 600,000 adherents in the whole world. Still others speak of from 15 to

adepts in Brazil alone as early as 1971;

Notre Dame. The group at that univer sity was to become the decisive factor

33 million. As can be seen, the confusion

and nucleus for the expansion of the

is such that not even the Pentecostalists

movement.

themselves are able to agree on the ap

In

March

of

the

same

year, the members of the Notre Dame group united themselves to the Protest

ant group Full Gospel Businessmen's Fellowship mentioned above.

The new movement, which began in

proximate number of people in ,the movement.

'

In summing up the doctrine and prac tice of Pentecostalism, we focus on the

following: (1) its peculiar characteristics

1967 with approximately 90 adher

of

ents, showed a quick early growth, and

(Catholic, Protestants, etc.);(2) the pe-

interconfessionalism

of

believers

This was followed by "neo-Pentecostalism," a second wave of groups

having the same characteristics as the first ones. Their members came from

I

various different Protestant confessions

in the decade of the fifties. Among these neo-Pentecostalist groups, the association of businessmen called "Full

Gospel Businessmen's Fellowship is par ticularly significant, as we will make clear very shortly.

In 1966, the movement within the Catholic Church known as the "Cur-

sillos" held a world Congress at Duquesne University in Pittsburgh, Pennsylvania.

On this occasion various members of the

Cursillos found, seemingly by accident,

two books on Pentecostalism. They rapidly became enthusiastic about this

religious movement which had been originally founded by Protestant pastor

Parham,for they thoughtthat it had that "something extra" which was lacking in the Cursillo movement. By con tacting the pastor of the Episcopal Church in Duquesne, they became ac

Roman Catfiolics in Pentecostalist prayer meeting in Minneapolis, Minnesota. Their uninhibited antics contrast sharply with the seriousness and decorum of traditional Catholic prayer. (Religious News Service Photo).

CRUSADE

II

dtion for a "second Pentecost" and its

action;(3) the effects of its action: the

"gift of tongues" and other "charisms," all of which should produce a "conver sion"; (4) taken as a whole,this "con version" should be a "renewal" with

special characteristics. According to Pentecostalist

sources,

this

renewal

number of groups which are dissolving.

He says that the movement, beset by many "personal rivalries" and "pain

Cursillos do not use a kind of 'brain

ful divisions" has lost its enthusiasm,

The Theologians and Specialists Give Their Opinions

and is in danger of literally evaporating, affirming that its present efforts to ad vance are "like the cosmetics by which an aging woman tries to cling to the

washing.'

In a conference that was held at the

annual meeting of the clergy of New

institutional

appearances of her vanishing youth."^

York, Father John A. Hardon, S.J.,

churches first of all. Later, as we shall

This, it is explained, is supposed to have kept the Pentecostalists from carrying out a more significant "social action."

Professor of the History of Religion in the Bellarmine School of Theology of Chicago, averred that Pentecostalism follows "the same course as gnosticism,

should

transform

the

see subsequently from interesting docu ments, the Pentecostalists hope to carry out a renewal of civil society and of social and state structures through a social action inspired "directly" by the Holy Spirit.

At present, the movement is going through a difficult stage, as Edward D. O'Connor, one of its most impor tant figures, has revealed. According to him, the number of persons abandon ing the movement is growing as is the

Montanism, and illuminism," and char

In general, though, the leaders of the movement have acted with great care and dedication to prevent its most worrisome characteristics from appear ing clearly. In spite of this, the univei^ sal pretensions of this "tenewal," bo^ spiritual and social, have not failed to

raise apprehensions.

acterized it as a manifestation of "the

eruption of new and grave evils that af fect the Catholic faith." He observed,

moreover, that it is based on a pretension and conviction that one obtains"person ally a preternatural infusion," and he

aftirmed that it constitutes a peculiar ideology absolutely not identified with that of the Catholic Church. Father

CRITICISMS OF PENTECOSTALISM BY ECCLESIASTICAL'

AUTHORITIES,THEOLOGIANS, AND FORMER .^ADHERENTS OF THE MOVEMENT

The Ecclesiastical Hierarchy Expresses Its Concern In 1971, the present Cardinal Man

ning, Archbishop of Los Angeles, pub lished a pastoral letter warning the Cath olic faithful against the action of Pentecostalism within the Catholic Church.

He pointed out that the "excessive emotionalism,credulity, and sought after charismaticdisplaysquestion the genuine ness of the activity of the Spirit." And he attacked most especially the extra-

Moreover, even the liberal Canadian

Episcopate â&#x20AC;&#x201D; after having made a very moderate evaluation of the movement â&#x20AC;&#x201D;

Hardon cites passages from the Pente costalists themselves in which they at tack the traditional mystical theology of the Doctors of the Church.^

An authority on medical and moral questions, Dom Peter Flood, O.S.B., analyzes scientifically the phenomenon of "speaking in tongues" ("glossolalia")

called attendon recendy to Pentecostalism's excessive emphasis on the sensibil ity, its lack of biblical and doctnnal content, and its evasion of reality.

During an interview. Archbishop Marcel Lefebvre, in response to a ques tion asking what one should think of

in the charismatic movement. He com

the "charismatic movement," afrirmed

ly with that of Montanus, who said that

pares the sensible excitation which oc curs at Pentecostalist meetings with that produced in rats by an electrode in their hypothalmic center. Pointing out the great similarity of Pentecostalism with heretical movements of the past(especial

that it was "nothing more or less than a

he was "the spokesman of the Holy

return to Protestantism," and that "we

Spirit"), Flood observes that the care of

ought to pay great attention to these

"Catholic Pentecostals" to offend as lit

sacramental aspects of the movement.^

matters and reject them absolutely.^

tle as possible against local Catholic

Archbishop Robert J. Dwyer in a widely circulated article, stated that

We have previously noted the signifi cant role of the Cursillos in launching

he considers Pentecostalism to be one

so-called "Catholic Pentecostalism." As

thinking is significant, and could explain how these groups, as they have adapted themselves according to the ci

of the most dangerous trends in the

a matter of fact, the "charismatic doc

stances, have achieved such a nu .

Church of our time, closely allied in spirit with other disruptive and divisive movements, threatening great harm to her unity and damage to coundess souls.

And we are by no means unique among the bishops in so thinking."

Archbishop Dwyer compared the

trine" is no more than the "exacerba

formity. He also indicates that the rapid and easy descent into true sensuality,

"charismatic renewal" with Brahman-

ism, the gnostics, the quietists, the Cathari, and the Montanists, in which one sees identical characteristics and

"seemingly innocent beginnings." And he expressed the idea diat the Pente costalists produce "short circuits in the Church," and work with substitutes for the Sacraments.^ 12 CRUSADE

tion" of assumptions and principles already present in theCursillomovement.

Therefore, it is most opportune to cite the pastoral letter of the illustrious Bishop Antonio de Castro Mayer (Campos, Brazil) on the Cursillos: "The Cursillos advocate *a lively faith'; they conceive of this lively faith in a manner which lessens to an extreme point the role of the intelligence, while exciting

unduly the role of the sensibility. This lessening of the role of intelligence, combined with the great importance given to emotions and impressions, causes many peofile to wonder if the

such as occurs at many Pentecostal

sessions, is symptomatic.ÂŽ Father Leslie Rumble,M.S.C., Doctor

from the Angelical University in Rome

and author of fifty studies on compara tive religions, affirms that this group illegitimately alters the Catholic liturgy with inteijections, a practice which is fundamentally "uncritical and neoro-

mantic," consisting of purely "subjec tive religious experience." Dr. Rumble, who based his study on (among other things) the testimony of "many disillu sioned Pentecostalists, finds grave errors

against the Faith in diverse aspects

of the "charismatic theology."^ Friar Augustine Serafine, who also

exposes many erroneous doctrines in the movement, stresses the traditional

theological conclusion of the primacy of the intelligence as a requisite for the Catholicity of spiritual practice, ob serving that this is fundamentally lack

ing in Pentecostalism.^^ In "Le Pentecotisme, Effusion de

I'Esprit Saint ou Sacrement du Diable?" the French theologian Father Noel Barbara draws a clear relation between

this movement and the diabolical oper ation of the destruction of the Church

which is being carried out by the socalled progressives, and he cites an im

portant passage of St. Augustine which makes clear that "one has the Holy

Ghost in just the measure to which one unites oneself to the Church," which is

exactly contrary to the "charismatic" orientation."

In a profusion of articles and pam phlets in the same tone as those cited above, many other Bishops, theologians, and specialists have in one way or an

other expressed their concern about the Pentecostal movement. In addition

to providing a direct treatment of doctrinal or historical questions, some of them have shown thatPentecostalism, in that it attacks the three traditional

vows of the religious, constitutes a

danger to the religious life.

In passing, we may also record a few

criticisms of other specialists. Thus, the Italian psychologist Rosario Mocciaro notes perceptively that the forms of "charismatic prayer" are very much like the "excitation of the spectators in a football stadium.

And the sociolo

gist and journalist Father Andrew Greeley,* known for his liberal ideas, attests that Pentecostalism is one more

factor of "emotional exhaustion" on

the American scene, as a part of the

Cardinal Raphael Merry del Val was the right arm of Pope St. Pius . . ,ii the struggle against modernism, a gnostic heresy with doctrinal similar ities to Pentecostalism. He is a model of sacrality and Ecclesiastical composure.

â&#x20AC;˘Editor's note: The comment by Father Greeley, an exponent of the synarchic mental

ity which extols the value of production, utilitarianism, and functionality within the progressive currents in the Church, is also of interest to the extent that it provides an in dication of the dialectic of the Revolution

within the religious sphere. The synarchic

morality by starving the normal expression of the sensibilities in the soul's aspiration toward beauty favors a reaction against it (andthesls) and an escape Into the neo-romantic synthesis of Pentecostalism.

"magic answers that come along each year: cursillos, sensitivity (training), kerygmatic catechetics, pentecostal

Wild, and Father Anselm Walker.

ism."^^

Former Pentecostalists

Father Tugwell, O.R., Father Robert

Express Their Disagreement

Also worth noting are the priests,

who while claiming to be sympathizers of the movement, point out such errors

There are innumerable persons who, after having participated actively in the

In it as "paraclericalism," "fundamental

Pentecostalist movement, have at a cer

ism," "a parody of the Sacraments," "aberrations," etc. Among these are

tain moment separated themselves from it and have subsequently attacked it.

CRUSADE

13

Such is the case of Dr. Josephine Ford, who, as a former principal leader

at the University of Notre Dame. Profes sor Storey granted a long interview in

of the movement with many years in it, provides an especially significant

which he warned against "most grave dangers," "theological errors," and standards "incompatible with authentic Catholic tradition." Observing that the Church is being put in second place

criticism. She

accuses Pentecostalism

of "spiritual arrogance" and "of the

spirit of Protestant sectarianism."^'^

more advanced currents of hippyism and structuralism.

2. The Protestants and ancient heret

ical groups. In this classification are the

Montanists, Pelagians, the "illuminated" (the enlightened ones of the time of St. Teresa), the anabaptists, the "trem-

in favor of relations with Protestant

bleurs,"

Pentecostals,

the Jansenists, the quietists, the more radical "great awakenings" of the eight

certain

dissident

mormons,

Even more noteworthy are the series of indictments made by one of its

fundamentalism" which is "inconsistent

founders, William Storey, who was in

and

Catholic

eenth century, the "camp meetings"

the initial group at Duquesne, Pittsburg, in 1967 and who is presently Professor of Liturgy and the History of the Church

community." He also accuses the leader

and "revivals" of the nineteenth century in the United States, the "Holy Rollers," the "Whole Gospel," as well as other

he

unacceptable

detects for

a "radical

the

ship of the movement of exercising an

arbitrary domination.^ ^

groups. The Pentecostalists themselves

affirm that they have predecessors es pecially among the American movements

â&#x2013; Spentecostalism is not able to walk across it

mentioned above.

3. The progressive groups. The pro gressive storm in the Catholic Church contains currents with the same common

Various objections have been raised against so-called Catholic Pentecostalism,

characteristics detrimental to the Faith,

and we seek to provide a synthesis of

anti-institutionalism, etc. It was exactly

favoring sensibility, super ecumenism,

these objections in this section.

â&#x20AC;˘V.OOKC

In so doing, we have subjected to analysis the efforts which have been

made to "legitimatize" this movement

.--p.-p-

as being Catholic and truly spiritual, and have found that it is unable to walk

across the tightrope that analysis places in the path of "charismatic renewal."

this which St. Pius X, the great pontiff of our century, condemned in his en cyclical Pascendi against the modern

ists. Archbishop Crispulo Benitez, Presi dent of the Episcopal Conference of Venezuela, linked the beginnings of Pentecostalism in

the Catholic Church

very clearly to the great current of Pro-

This tightrope has three fundamental

gressivism when he declared: "I believe

threads: the historical, ascetic, and doc

that the charismatic renewal is a conse

trinal aspects properly so-called. After studying each of these threads separately, we consider how they are interwoven.

quence of the Cursillo, which, in its turn, came from the movement of Catholic action."* Moreover, innumer

able ex-cursillistas are founders and pro selytes of the movement, as Cardinal

Historical Antecedents

Suenens, its great apologist, points out in his book, A New Pentecost. He also

It is already commonplace to compare

indicates the relation of the "charisma-

Pentecostalism with other sects in the

history of religion. Since, however, the many details of these comparative

studies are not germane to the argument

Mass being celebrated In the lotus posi tion by the Roman Catholic priest Father Pancras Christianand of Punjab,

being developed here, it is sufficient

India at St. Ann's Church on Gold

for us in this limited treatment to enu

Street in New York City where he is

merate these sects summarily in relation

presently stationed while doing research at Union Theological Seminary, a Prot

to

their fundamental similarities. Ac

cording to the historians and theolo gians, almost all of them affected the

same sudden phenomena of the gift of tongues, the gift of prophecy, and "spiritual"

convulsions.

For conven

ience, we will divide them into three

groups: (l)the non-christians, (2) the Protestants and ancient heretical groups, and (3) the progressive groups.

1. The non-christian groups. Among

â&#x20AC;˘Editor's Note: We remind the reader that in

tions they had the gift of tongues. And

the 1940's grave errors had already sprouted

St. Jerome attributed similar character

up in Catholic action to such an extent that

istics to the Ph rygian dancers. Also worth

citing are the dervishes including various conglomerations of believers in "Hindu gurus," as well as the Zen Buddhists

and Zoroastrians, especially in their origins. In addition, we should mention the idealists of the pseudo-absolute

Eleusinians, about whom Plutarch says

of Schelling, the cabalists, the spiritists,

that in

certain Yogi groups, and some of the

14

CRUSADE

It should be borne in mind thd

prophetic groups are defined officially as a "becoming conscious on the part

estant institution.

the non-christian manifestations are the the midst of indecent excita-

tics" to the "prophetic groups." (The TFP warned public opinion of the danger of the prophetic groups in memorable campaigns throughout South Amer^ i )

they required the publication of the book

In Defense of Catholic Action

by Prof.

Plinio Correa de Oliveira. This book did much

to save Brazil from the dangerous pro-leftist trends in Catholic circles, and won for its

author letters of praise from a number of

bishops, the then apostolic nuncio of Brazil, and finally from the Holy See itself in a let

ter from Pius XII signed by the papal secre tary of state.

Wi

I

w

■ . -■m^

mv

i

.;; /->;<,-yVv •.:.''«*^iiw*. . . .

5*?^ ;'.i2:..fr>:i^^ifc':-i^

As shown at the left, priests at a midwest charismatic conference in Detroit, raise their arms in typical Pente costal emotional display; compare their spirit with the sacral and penitential spirit of the Dominican monks at the right, entering the cloister at Avila, Spain. (Photo at left: Religious News Service by Tom EwaldJ. of laymen of the spiritual charism which

abjuration of the sect in order to be

they enjoy from the fact of having been

readmitted to the sacraments.

baptized and having the gift of the Holy Spirit. . .

(IDO-C, a notorious semisecret organization, has, in its turn, given publicity to Pentecostalism through the

The "Charismatic" Spiritual System

immense manipulation of the means of Catholic communication of which it is

It is sufficient for us to consider this

this phenomenon (of baptism of the Holy Spirit) in any of the literature presented in our bibliography. O'C' expresses the thought that it is "i.

difficult to determine exactly what is essential to it."

This phenomenon manifests itself through the charisms, which character

capable.)

But the progressive group which is

matter merely at its base. This informa tion is provided in the book. The Pente

ize and give the name to this form of spirituality. The author quoted above

most similar to Pentecostalism is, with

costal Movement in the Catholic Church,

says: "That which marks the difference

out any doubt, the sect of the Congo, called "Jammaa." It pretends to have the gift of tongues, proclaims a second Pentecost, says it has direct relations

by Edward D. O'Connor, C.S.C., the

between the Pentecostal prayer meeting

principal apologist for the legitimacy of "charismatic spirituality." And at this

and prayer meetings of other types is chiefly the exercise of the charisms."^®

with the Holy Spirit, etc., etc. The sect was condemned as heretical by Bishop Danilo Catarzi, Diocese of Uriva (Congo-Zaire), on April 19, 1973.

book to achieve our purpose.

The Pentecostalisi "spirituality" con sists in having "prayer meetings" to obtain the "baptism of the Holy Spirit."

compatible with the foundations of the

The bishops of that region require public

We were unable to find a definition of

until the end of time.

point, we will draw mainly from this

We

must

spirituality

ask

ourselves

of the

if

this

is

Roman Catholic

and Apostolic Church, which was foun

ded by Our Lord Jesus Christ to last

CRUSADE

IS

In this respect, let us see what O'Con

the reason, and without them, one may

is the root of the cardinal and moral

nor says about Pentecostalist spiritual

not have the other theological and moral

ity while he is considering it in relation

virtues which are their consequence.

virtues. The diverse forms of prudence (circumspection, reason,constancy,etc.)

to the traditional teaching of the Church.

According to him, the charisms in Pen-

costalism's opposition to faith and pru

tecostalism, considered on the theo

dence, because of the abundant testi

retical level, are in agreement with the Thomistic definition. Yet, he says, "On the practical level, the classical

monies of its adherents in this respect, among all of which none refers to an

the root of the Pentecostalist "spiritual

act of the intelligence which assents

life" â&#x20AC;&#x201D; a "Spirit" without faith and

It is very easy to demonstrate Pente-

are entirely lacking in Pentecostalism.

Accordingly, everything is done without measure, without any counsel, with precipitation and indiscretion. This is

doctrine on the charisms has been formed

to a revealed truth, the tendency being,

without reason. And there is more. One

chiefly by St. John of the Cross,...

instead, to allude to a sensation which,

of the sins which in Catholic theology

the gospel and the law suffice to give us the guidance we need, and God pre fers that we go by them {Ascent of

as "Connor says "makes them capable

is explicitly called a sin against the Holy

of seeing beyond these divergences and

Ghost is to deny the truth known as

of embracing one another in love"^°

such. The "charismatic spirituality"

Mount Camiel, Book II, Ch. 19). If there

brings it about that Catholics, by uniting

is anywhere that Pentecostal spirituality

themselves with non-Catholics"beyond" the truths known as such par excellent which is the Faith, deny the Faith.

seems to conflict with the classical, it is here."

In other words, O'Connor expresses

Thus, it is that for them penance

very well that Catholic spirituality has

does not exist. "If you do not do penance, you shall perish."

its sufficient foundation in faith and

prudence, virtues proper to the intelli

Although the degree of conscious ness of this denial differ according to the "initiation" of each person into

gence.

The Pentecostalist answer is that the

Pentecostalism, it is obvious that such

traditional spirituality did not empha

a circumstance leads to a violent apostasy

size the charisms, but limited itself

from the Faith.

to pure faith, and it affirms that a great good would be attained by adding all

especially relevant, the fact that the

We cannot fail to mention, as being

the dynamism of the charisms in order to raise the spiritual level. "In summary, we can say that, on the theoretical level, the classical spiritual doctrine on

Pentecostalists neglect or despise devo

the charisms harmonizes very well with Pentecostal spirituality â&#x20AC;&#x201D; much better than it does with the relatively

disagreeable Calvinism, they are provid ing a community of mockeries against

uncharismatic experience of the usual Christian life today. On the practical

the Rosary as "a mechanical prayer."^'

tion to the Mother of God, the Media

trix of all Graces. When they are not raising suspicions worthy of the most

Our Lady of Lourdes, and classifying And worst of all, when they mention the Most Holy Virgin, they give Her feloniously ambiguous titles such as the

level, the classical doctrine is not ade

quate for the full life of charisms, but is sound as far as it goes and can still

first

teach the Pentecostal movement much

"charismatic."

From

all

these

considerations, it is quite clear that

that is useful."^^

Pentecostalism is outside the Church.

Indeed, everything would be very simple for the movement if it were not certain that the charisms of God

The Pentecostalist Ideology

are never manifested against faith and prudence.

The Pentecostalists despise devotion to the Mother of God.

The Pentecostalists take advantage of the confusion they create about spirit uality in order to give themselves cre dentials. According to them, classical spirituality places greater emphasis on

in ecumenical sessions. This "beyond the (doctrinal) divergences" is precisely above the faith and, therefore, against

pure faith and reason, while their group

the faith.

stresses the charisms. The important point is that in Pentecostalism the char

Reasoning is also combatted by the movement Thus, Pentecostalist Terry

isms are against faith and prudence and

Malone reveals "there is no room for

The previous section serves as an in troduction to this one in that it indi

cates that Pentecostalism lacks, the act of faith, which is the foundation of

Catholic spirituality.^'* Since the ab sence of an act of faith is a sufficient

basis for rejecting the movement, it is not strictly necessary to demonstra:e that Pentecostalist doctrine

is

con

trary to the Catholic doctrine. However,

not in addition to them.

discussion following teaching."^^ It

the meanderings of "charismatic sub

This is very grave, because faith is the first of the theological virtues and

is considered to be "negative." But the intelligence is made to know the truth,

prudence is the first of the cardinal

to understand it, and to dispose, with

tlety, as well as the necessity of making a definitive clarification in this respect, make such an assessment extremely

virtues. Faith and prudence enlighten

the virtue of prudence human acts; it

useful. In this section, therefore, we will

16

CRUSADE

add weight to the previous conclusions by showing the absence in the move ment not only of the act of faith but also of the matter to which that act is made.

The most readily identifiable char

ment of God. The institution tends

to put itself between man and God."^^ It is not necessary for us to name the sacred institution par excellent which is attacked in this way by all of Her enemies of such bad faith. And he

of the age to come, inherent in which is the sure promise of the realization of a heavenly Jerusalem that is already in

the making."^' Mrs. Agnes Sanford, a kind of "great initiate" of Pente costalism, says that the work of the group will lead to the "coming of the

acteristics of Pentecostalism were des

continues: "We (that is to say, the Cath

cribed in the first part of this article; from what has already been said, we may discern that the movement, as Father John A. Hardon, S.J., affirms, constitutes a peculiar ideology. Now

doubt." It is enough at this point to recall that in Catholic doctrine voluntary doubt is a mortal sin against the faith.

an ideology is a system of so-called

cannot be a 'Catholic Pentecostalism.'

"ideas force," a system somewhere

In order to convince oneself it is enough

between pure theory and pure practice.

Accordingly, in this section it is de

group of many 'churches.' " He also

sirable for us to demonstrate that Pen tecostalism at its root constitutes an

points out that there is no question here of a development of the spirit of the true

for example, St. Pius X called it the

ideology and, moreover, that this ideol ogy has a content which is distinct from and opposed to Catholic doctrine. In

Church, such as occurred in the case of the orders of the Benedictines, Francis cans, etc., all of which are included

"Spirit" would be the great soul of the

within Her. What the Pentecostals desire

"We pray that all unity may one day be restored," says a Pentecostalist hymn. "The Lord will come again," and "I'll walk up to Him and touch his face, and he'll smile, take my hand, and we'll go home" are phrases from other songs. And, in fact, there are very many manifestations in this tone.

Everything moves in the direction of

order to expose this innermost con tent, nothing is more appropriate than

to begin an examination of the "charis matic movement" with the intention

olics) pray badly because we flee from

As Monsignor Caffarel^^says, "there to consider what Pentecostalism is: a

is to modify the Catholic Church so as to be able to include it as a part of a universal Pentecostal super organization.

of showing the ways in which it is

It would be a kind of a Pan Church, a

distinct from and opposed to Catholic

"one-world Church." As we shall see

doctrine.

subsequently, the state would not be

First of all, it is worth noting that the movement gives broad encourage ment to free examination of the Scrip tures, one of the principal points of

permitted to escape from this world wide integration in the future.

At this point, then, we enter into the content of this ideology.

division

between

Catholics and Pro

testants. Along with this liberal atti tude toward the use of the Scriptures, it is possible to find an open hostility toward

traditional Catholic doctrine.

For example, Pentecostalist leaders have furiously attacked the encylical/Zumanae Vitae, which expounds a traditional

Lord." The "base of the kingdom" will be set up by them, until the "Lord" comes to "finish His work."'® Another author is more explicit: "All creation

will

be

the

Spirit-filled

body

of

Christ."'!

Here we meet with the old error,

a gnostic immanentism, which is the background of so many heresies — fundamental error of modernism. This

world; the universe would restore itself in a lost divine unity.

a climax which is the immanence of

ecumenical movement," says an Episco

God restoring itself in all through the "Pentecostalist baptism," until the com ing of a "Messiah" seals it. In the words

palian Pentecostalist.^^ Pentecostalism

of Kevin and Dorothy Ranaghan, "Pen

advocates a super-ecumenism that would go against the true Catholic orientation which strives to unite the separated

tecost, as an actualization of the Resur

"The charismatic movement is the

brothers in Rome so that they may cease to be separated. This super^

rection in the terrestrial Body of Christ, is a permanent and dynamic reality by which the kingdom is established and prepared for the glorious return of the

and fundamental doctrine of the Church.

ecumenism leads to the formation of

Lord."'^ The poster which presided

Among these critics is no less than Kevin Ranaghan, the author of Le Retour de I Esprit, which is one of the "clas sics" of the group.

a "super non-institutionalized Church"

over the Pentecostalist Congress of 1971 carried the words: "Jesus is arriving."

Pentecostalism accuses the Catholic

Church of having "misused the gifts" for nineteen centuries, gifts which ac cording to them "flourished" in various sects, and which also according to them,

which would include in itself all of the

churches and sects founded by virtue of the "fire" of the undefined supe^ sacrament of the "baptism of the Holy

Spirit" All would be merged in the

very least, clearly contains within it

common "spiritual sensations" "beyond the divergences," as we previously quoted O'Connor as saying.

Accordingly, we see that an impera tive of totality is essential to this ideol ogy.It willincorporate different cultures, and "finally our own culture will need to change"; these are the words of an

the

internal "charismatic

have been reborn from the Protestant

Pentecostalist groups in order to take over the world through a "second Pentecost" This accusation, at the

Obviously, this doctrine is not preached to the neophytes. The older members begin to insinuate it to who have been approved and accepted, and it becomes manifest in a lively man ner to enthusiasts during explanations of the ultimate consequences of this totalizing drive. The "baptism of the Holy Spirit," which they do not define, would continue to be revealed in an esoteric sense.

bulletin" which

The various syntheses which they

Church — the one, true, and imperish

proposes a syncretism^® whose cultural

herald, of prayer groups with prayer

able Church of Jesus Christ — is not

aspects we have just touched on and whose politico-social consequences we shall treat subsequendy.

This merging of everything acquires messianic pretensions. "Charismatics are

groups, of churches with churches, of cultures with cultures, are all oriented

affirmation

that

the

Catholic

trustworthy.

A "charismatic" publication tells us: "A sacred institution contains in itself

a danger, that ofisolating man by making him pass through a detour in his treat

those who have 'experienced the power

toward the "all unity restored" of the Pentecostalist hymns.

And thus we have arrived at the basis

of the Pentecostalist ideology.

CRUSADE

17

The ancient error reappears under various names. At the left, Roman Catholics in Pentecostalist gestures at the Friars of the Atonement in Graymoor, New York. At the right, Hare Krishna adept in similar gesture.

See also below, image ofpagan Hindu diety Shiva, the destroyer.(Religious News Service photos). osophical pantheism, divine depths of Where the Three Threads Mesh We may make the pantheism of "charismatic renewal" clearer by put

ting together the three threads â&#x20AC;&#x201D; histor ical, ascetic, and doctrinal â&#x20AC;&#x201D; described

previously. As we have said, these three threads constitute the three parts of a tightrope over which Pentecostalism cannot pass.

First we should note that the mes-

the soul reunited in Eckhart and diverse

pseudo-mystics, "coincidentia opositorum" and "complicatio omnium" in

Giordano Bruno, the dialectical process in German idealism (which was the start

ing point of marxism), pansatanism as it was called in Schopenhauer, and so forth.

In Pentecostalism, the "restored unity" takes the name of a "New Pen

sianism and the "becoming conscious"

tecost." Moreover, the assault against

of pantheistic unity, found in Pente

the intelligence which is at the root

costalism, are common also to the

of the spirituality of this group is exact ly the psychological presupposition of

historical

antecedents so frequently

attributed to it.

gnostic pantheism. As St. Pius X pointed

In these sects, the ancient error of

out in respect to the modernists, their

the "restored unity" appears under

departure from reason leads them to

sia come oggeto sia come causa interna,

various names: Nirvana in zen, the One

use sentiment as a "knowledge" of God,

among the Eleusinians, Brahma in Hin duism, monism in gnostic and phil

which ends up in immanentism: "Un

ha implicata in se la realta del divino e congiunge in CQrta guisa I'uomo con

certo particolar sentimento-, il quale.

Dio." ("A certain particular sentiment,

It

CRUSADE

which, whether as an object or an in ternal cause, has implicit in itself the

emphasized. God, simple and omni potent, infinite, entirely distinct from

It is worth noting, moreover, that in the methodology of the prayer meet

reality of the divine and joins man to

the world, created the universe with

gether with God in a certain way.")^'^

unequal aspects so that it could repre sent His divine perfections. The second Person of the Most Holy Trinity was

ings, the leaders insist very strongly that there be no spectators or curiosity seek ers present but only committed partici pants. For this reason, many sessions

And, in fact, it is surprising how the di verse errors of modernism apply also to

Pentecostalism: subjectivism, vital im

made flesh in order to redeem it from

are conducted in absolute secrecy.'^

manence,

original sin and founded His Church — One, Holy,Catholic, Apostolic,Roman —

This system of secrecy is similar to that

which will last until the end of times

groups.

experimentism, ignorance,

curiosity, pride. The Pentecostal ideolo gical system merely comes in a new costume of preternatural exultation.

This absurb pantheism, while postu

and

which

generated

the Christian

Civilization. The revolutionary process, whose driving principles are liberalism

lating an immanent God, attributes to Him all natural imperfections and, worse yet, all moral evils. It is something like

and egalitarianism, is trying to destroy

a dream in which one disfigures and annihilates God, the final point of this singular"New Pentecost."

is the most simple and the most pro found. And since it is profound, it is

so masterfully in his book Revolution and Counter-Revolution. In the present -day panorama, one cannot fail to put Pentecostalism among the forces in the vanguard* of this destructive process, one whose very cautiousness about showing its true ends makes it the more

frequently the point which is least

dangerous.

It is here that the absolute contrast of Pentecostalism with Catholic doctrine

the Church and Christian Civilization, as Prof. Plinio Correa de Oliveira shows

of the Cursillos and the prophetic

From the prayer groups, communi ties are formed having a common life and a commonality of expenses. It is

something vaguely similar to the life of a religious order except for the fact that men and women are mixed. Terry Malone is a "charismatic" newspaper man who lived in one of these commu

nities for three years; a fervent mili tant, he revealed that the households

"are comprised of from two to a dozen people, mostly single men or women, although some combine married couples

with singles.*"^® One example of these curious "fami lies" is the case of the Pentecostal

leader, Leo Kortenkamp, who lives together with his wifeSinny and another woman who was his student in high On the other hand, though, while not concealing the fact that "hot pants" are worn at the meetings, this same writer insists very much, nevertheless,

school.'^'

on continuous full embraces, explain ing that contrary to what occurs among

money on clothing than they do...

Now we will speak about the Pente

"communities" which result from them,

the common

since — as O'Connor says — these groups

peace" is a fundamental feature among

costalists' peculiar liturgy, if it is still permissible to call it that. In it, the

are the characteristic manifestations of

Pentecostal acts.^^

bodies "abandon themselves to the most

the Pentecostalists and, therefore, the

place where the fruits should first appear.

And how may these fruits be judged?

"Do all things with decorum and

Concerning these acts, decency does not permit us to publish the most shock ing photographs which are available nor to describe in an explicit manner

propitious position" there is a very great tone of intimacy, and they dance

order" is how St. Paul indicated to the

the most sensational incidents. Never

first Christians the proper way to exer cise the authentic charisms. With this

theless, it is possible to convey, within the bounds of propriety,enough to make

criterion in mind, let us look first at

our case.

The works of God spread about the

"good odor of Christ." And from the works come the fruits, enabling one to

judge the tree.

Accordingly, we may begin this section with an assessment of the "prayer groups" and

the immediate fruits so that we may con sider thereafter the still immature fruits

of the movement according to the con fession of its members.

The Immediate Fruits

Ralph Martin, a writer and upper level Pentecostalist leader, complains

that the prayer sessions drop very rapidly and easily from the supernatural to, the natural, or — as he says — "from

'agape' to 'eros,' " and he severely criticizes the relations of intimacy which are established in the prayer

groups between priests and nuns.^^

faithful, the "kiss of

For example, the National Education TV Network has released a film, called Essene, about the Pentecostalist acts

in a convent of Three Rivers, Michigan.

In it, a young man hugs a nun; throws himself on the ground; everybody puts their hands over him, praying and buz zing over him with pleasure, after which

he is re-embraced by all of them.'®

Father William Most revealed that

married ladies complain that some nuns in the movement spend more

to Latin and Rock and Roll music,

producing trembles in mass. On one occasion, six bishops who are adepts of the group danced a kind of ballet

together.'^' In this environment the Eucharistic particles are passed hand to hand. At one great Congress, 700 priests concelebrated, and an in dividual at the microphone shouted "scream 'glory' at the top of your lungs.

The movement has established leaders

to tone down the yelling and the dances

in public.'^' Some groups mutually accuse

each other of being "anarchi

cal," each one asking that leaders be • Editor's Note: It seems evident that Pente

costalism, like hippyism, is a manifestation of the Fourth Revolution of anti-reason. For a

description of this phase of the Revolution, see Crusade for a Christian Civilization (May-June, 1975, page 18).

put in to control the other.

It is considered very prestigious to carry snakes to the ceremonies, and to hold them in one's hands to shouts

of "hurrah, hurrah.'"^^ Many people move from one part of CRUSADE

19

the country to the other, because this

course was revealed to them on a page of the Bible which they turned to in a kind of divination.'^^

It is not necessary to repeat that persons of every religion participate in the prayer meetings and the liturgies.

The "healing" is very strange. The great healer is Father Francis McNutt, who reveals that the principal types of healing are repentance, curing of the

emotions, and curing of the memory.^ÂŽ He also says that "most of the reported 'healings' wereprobably psychosomatic."

Among these cures are to be found, according to the "charismatics," the "transfusion

of

the

Most

Precious

Blood of the Lord" to a person whose blood analysis was formerly very bad.

So many grotesque facts are trans cribed by us because they give weight to the grave preoccupations raised up by this article.

In spite of the fact that the Pente costalists accuse previous similar move ments of having institutionalized them selves, there is "obvious planning and

speaking. This is evident from the fact that Dr. Walter Hollenwerger is the Secretary of the Division of World Mission and Evangelism of the World

division of labor,"^^ as the sociologist

Council of Churches^

we've just referred to notes.

The regime of internal discipline is

history and practices of the Pentecost alists, he is the author of The Pente-

not exactly that of an evangelical meek

costals: the Charismatic Movement in

ness. As we have seen, the Pentecostal

the Churches, which they consider to

ists, in order to preserve the special atmosphere of their meetings, prohibit any disputation and reasoning in the public forum by their ordinary members,

a policy that is moderated by iron

learned in the

be the best introduction to their move

ment. Also significant, in this respect, is the declaration of the Brazilian Pro

testant Pentecostalist leader Manuel de

Mello at the Upsala assembly of the

leaders who order the curious to leave.

EcumenicalCouncilofChurches(E.C.C.),

There are times when the "Espiritu"

in which he says that the E.C.C. needs a brush with the spontaneous charismar tic liturgy and the Pentecostalist move ment needs the social and political

gives a direct inspiration as to whom should

be the leader... but in this

In one session, "charismatic leaders"

case they also resort considerably to fear: "If you listen, you will hear.

If you dare not, take even greater care."54 This method appears to be effec tive. Thus an internally circulated bulle

were using big microphones to announce diverse prodigies right on the street. For example, one of them actually claimed

tin speaking about a normal encounter of the group, says: "It became clear that He wanted a greater deepening of

that at that moment the unborn child

the persons who are most tied to the group; which could also serve to "en

a really proletarian church.'!^^

courage the exchange of experience and a closer connection to the group."

(The underlining here is in the original.)^^

the charismatic groups with the pro phetic groups, who (as the TFP has

There exists then a whole system of leadership founded on that "deepening"

favorable

In any event, there are never any medical

and "closer connection" so much under

witnesses.

lined and urged by the central offices.

costalism constitutes an "injection of soul" in the grass roots communities

of a pregnant woman was being healed of a serious RH factor. And among the shouts which were deafening people within the stadium were "the Lord has

healed the lady with the green skirt

of arthritis" and "a lady in a red jacket has been healed of a breast cancer!'"^^

The"charismatic" activistOrglmeister says the Pentecostalists have the gift of healing in common with the spirit

The mixed communities referred to

from: There is a book written by one

above are also acquiring a system of life which makes them more manage able and more easily "hooked in."

Though there is great "social concern," they do not in themselves constitute one

of them which states that the Pente

organism which is visible to the general

costalists recruit "particularly among addicts, street gangs, and those without hope." {The Cross and the Switchblade

public.

ists.^ÂŽ Where do the new members come

by David Wilkerson).^^ The sociologist Joseph H. Fichter finds great sociologi cal analogies between Pentecostalists and "hippie type youth and street

people."^^

In 1970, the "Catholic Pentecostal ists" of the United States established

a

visible

government which

exerts

orientation of the E.C.C.

This same Dr. Hollenwerger says that the Pentecostalist movement, after hav

ing dissolved the "historical Churches,"

will make "the charisms appear in the social and political domain," opening the way to a "neo-bourgeois politicd and social program" that "constitutes It is Cardinal Suenens who linked

denounced) have with their doctrine

of "disalienation" a program entirely to

communism. A Pente

costalist bulletin tells us that Pente-

in order to help them carry on.^ÂŽ All of this relates perfectly with the "new Christianity" which, according to the French communist theoretican

Garaudy, would finally identify with the "new communism" in the "spirit of love."^^

It is, moreover, even more

-d

to the movement of the extreme

it

which manifested itself in Paris in May 1968. In this respect, the phobia against

a great influence over the groups in the

all institutions and all institutionali-

exterior. O'Connor says that this "Set^

vice Committee of Eight was formed in

zation is characteristic, as we have seen. The sociologist Fichter finds that

order to provide an instrument for co

Pentecostalism is postulating a"counter

ordination of the activities of Catholics

culture" of those who have been mar

The Still Immature Fruits:

in the Pentecostal movement."^^ This

When We Consider Them,

ginalized by society

Committee has a center of information

the Subversive Net Appears

and its own publications.

Accordingly, we may see from its

This, then, confirms the analysis of the Pentecostalist ideology made above.

Indeed, the logical consequence of pantheism is, in the temporal sphere, socialism and egalitarianism. We must remember that the so-called Utopian

This great Babel which is the "charis

matic" movement, appears to be per

definition of its purposes, that the American directive organ, and we can

fectly calculated, directed, and ordered to produce the anarchical fruits pointed

say practically the world directorate, serves for the construction of the uni

socialists, such as Fourier and Saint-

out above.

versal super-church of which we were

Simon, were pantheists, and that Marx-

20 CRUSADE

s

"Charismatic" leaders make a chorus line in

swift kicking antics. From left to right: Kevin Ranaghan, his wife Dorothy, Bob Cavnar, Father Leo E. Begin, O.P., and Cerard Freder ick. (Religious News Service Photo by Dan Pitre.)

monism

theistic, messianic, and socialist ideology

make it a reality?"

pantheistic

of Pentecostalism in the same sense,

asks

monism of German idealism. Engels

saying that this singular "Creator Spirit is present in the bosom of all the crea tion. Because he is not only the soul

only way is little by little. First of all

ism

derived

from

the

its

materialistic

idealistic and

says right out that "we German social ists are proud of proceding not only from Saint-Simon, Fourier, and Owen but but also from Kant, Fichte, and

Hegel.

Agnes

Sanford

herself. And she answers; "The

we will dig the foundations mostly

in secret."^^ And Harold Cohen, a

of the Church, he is the soul of the

member of the American Board of Direc

world, in activity invigorating the renew

tors, affirms: "The charismatic renewal in the Catholic Church is in its in' â&#x20AC;˘

(It is not necessary for us

al of the world." We must "work in

to linger over this early pantheistic

order to anticipate the kingdom of

As we grow in maturity, 1 fet

socialist conception, since it is no longer

God here." "If this effort to transform

Spirit will lead us (in his way and in

up-to-date.)

the mentality, the conduct, and the structures expresses effectively the fruits

his time) to reach out to our brothers

of the Holy Spirit, it has no other

of society that hold them in oppres sion today. As the churches, and ulti

All of these ideologies have in com mon the sense of a final point where

and sisters and reform those structures

everything would be a heaven on earth,

source or sense than in the Holy Spirit

toward which communism orients itself

himself." "Every

by denying human nature. Let us see

promotion has its price and it is begin

how Pentecostalism coincides perfectly

ning right now like an anticipation 'of

with it: "Charismatics are those who

the new

have 'experienced the power of an age to come,' inherent in which is the sure promise of the realization of a heavenly Jerusalem that is already in

being prepared."*^ ^ socio-political sphere is still immature.

The "charismatic" leader Larry Chris-

the making."^'^

The "coming of the Lord" to establish

tenson wrote the book A Charismatic

the "kingdom" is clear. "How can we

Approach to Social Action, in which he

Cardinal Suenens explains the pan

effort

of

human

heaven and earth' which is

But, according to the Pentecostalists,

mately the one Church after we've all been united, reach out in the love and power of Spirit to mankind, the lord

ship of Jesus will truly be restored in the whole world.

As can be seen,

Mr. Cohen was quite explicit.

the fruit of the subversive action in the

CRUSADE

21

says that the politico-social activism

gibberish, not having the philological

tongue.

of the Pentecostals will be the most

structure of any language," and such a

tongues is to "give oneself up to the im

perfect, for the "Spirit" himself will guide them in person, "serving in that

manifestation as would be produced by

pulse" and "open

the uncontrolled use of the power of

any reservations."

vocalization, as in the phenomena "of hysteria and in the tantrums of young

are interior manifestations even more

place which he has pointed out."^® An internal bulletin warns the mem

The effect of speaking in oneself without

According to some testimonies, there

bers that they should be careful not to be labeled as communists.^^

speech."^®

Pentecostalism, then, which many people say has astronomical financial

emotions felt in the sessions are those

strange and extremely strong. This ap plies to an experience cited by Ranaghan in which the subject "stretched out on the ground, suddenly began to breathe

resources, is allowing its "secular arm"

of sensory excitement, because certain

extremely strongly, as if an unknown

to mature in order that it may be raised up with all destructive force — directly guided by its notorious "Spirit" — against civil society.

of the lower brain centers are being stimulated while not being controlled by higher mechanisms. This analysis

power were blowing up his chest."

In regard to such cases, one "charis

children not yet capable of sustained Flood also points out that all of the

seems sensible to us. Nevertheless, there

are those who feel that during the Pente

fTHE GREAT PENTECOSTALl

costal acts they have become aware of something really extraordinary. Thus,

as early as 1967, O'Connor was telling us that the Pentecostalist "speaks ac

cording to an interior force, which does Dom Peter Flood, O.S.B., previously

not come from himself."^ ^ Some des

matic" confesses "we ourselves become

like an empty reed, carved and cleaned, through which the wind of the Spirit

can blow."^^ Dr. Josephine Ford, who later separated herself from the group, said that "many people speak about an 'anointing' from the Lord. This appears to mean a certain feeling within them.

Some people feel burning in their hands

mentioned as a recognized authority

cribe this tongue as "a kind of Hindu

or even some sensation between the

in medical moral matters, has analyzed the "gift of tongues," or "glossolalia,"

melody" or as an "Indian sing-song

shoulders..

chant," or as an evocation of a Semitic

in Pentecostalism. On the basis of studies

or Oriental tongue.

of tape recordings of Pentecostalist

participant may have the gift of inter

glossolalia, he concludes that it is "mere

preting this generally incomprehensible

A testimony cited by the Ranaghans says that in a ceremony "I felt myself tremble and recognized clearly and distinctly an odor of boiling sulpber, an

At times, some

mm

mm

Religious News Service Photo

At the left, the Satanic diety, Baphomet, a demon in the form of a goat, also called the goat ofMendes, wor shipped by various secret societies and Anton LaVey's Church of Satan. At the right, Protestant charismatics

in characteristic gestures. What may we make of this wildness? Is it a manifestation of hysteria or the action of the demon? The reader may judge for himself

22

CRUSADE

odor which the chemical laboratory

permitted me to know well."(emphasis ours).

A "charismatic" leader affirms that

alism is either a great manifestation of hysteria or the work of the demon who would be the "Spirit" who guides them and the "Lord" who they wait to see

r

1

NOTES

1. Edward D. O'Connor, "When the

the "common factor in all these changes

appear. Since we do not have enough

Cloud

is perhaps best described as a new power which the person knows he did not have

data to decide this great Pentecostal dilemma, we leave it to the reader to

New Catholic World, no. 1321, Nov. - Dec,, 1974, Paulist Press,

before."

make his own judgment regarding this

We do not think that one should

inexorable and terrible alternative.

have an infantile credulity about these matters. Moreover, we decidedly do not.

Nevertheless, in order that there be no

possible oversight in this matter, we must recall a point of Catholic doctrine.

St. Augustine synthesizes very well

of

Glory

Dissipates" in

New York,

2. Cited by James Likoudis in The Pentecostalism Controversy, Central Bureau Press, St. Louis, Mo. 1973.

Imprimatur of Vic. Gen. of St. Louis.

We understand that innumerable cred

ulous persons, especially of the feminine

3. Archbishop Robert J. Dwyer, "Pen tecostalism: a Bitter Cup of Tea" in

the Catholic thinking on the action of

sex, believe that they see something good

Christian Order, vol. 16, no,5. May

the Holy Ghost when he says: "Only

in "charismatic renewal," since the

1975, Reproduced from Twin Circle.

the Church is the Body of Christ of

who is hostile to the unity of that Body

movement acts cautiously in an effort to prevent its logical consequences from appearing. We hope that in drawing forth these consequences we have been of some benefit in this respect. At the

does not participate in Divine Charity.

same time, we call the attention of the

Those who are outside of the Church

reader to the fact that our purpose, as

do not have the Holy Ghost; let he who wishes to have the Holy Ghost be vigilant

we have said before, was to treat that which is essential to the movement,

so that he does not land outside the Church."(Letter 185 and the treatise on

for which reason we have not deemed

which

He

is the Head

and

Savior

(Eph. 5:23). Outside of this Body the Holy Ghost does not vivify anyone. He

St, John),

It is important to note that the Roman ritual indicates to us that the

principal sign of diabolical possession is to speak in unknown tongues and to understand the unknown tongues utilized by others, A sensation of an extra

4. "Critiche Dei Vescoui Canadesi" in

La Chiesa Nel Mondo, Napoles, no.22-28, May 1975, cited from SIS, no.l436,May 19, 1975.

5. Vers - Demain, March - April, 1974.

6. D, Antonio de Castro Mayer, Bi shop of Campos, Brazil, "Carto Pastoral

sobre

os

Cursilhos

de

Christiandade, Editora Vera Cruz, Sao Paulo, 1973.

it necessary to enlarge upon its acci dental aspects, Pentecostalism is not just any danger.

It is an ideology which is attempting to

7. John A. Hardon, S.J,, "Le Pente-

melt down and assimilate the Christian

brooke, Quebec. (Talk given at the

religion. The Pentecostalists are work

annual meeting of the clergy of the Archdiocese of New York in April 1971. Translated into French by Joseph d'Anjou).

ing Steadily to advance their goals, though, as they confess, "it is true

cbtisme — Constatations et jugement," Editions Saint-Raphael, Sher-

ordinary force is another sign of diabol ical possession. Though possession may exist without either of these principal

ized,"®® Their ultimate intention is to

costalism: Montanism: the Forerun

signs, it always manifests itself exteriorly

merge the different cultures and elimi

in some way, the principal way being

nate the institutions and social structures

ner" in Christian Order, vol. 16, no, 5, May 1975,

that all our dreams for the Church as it

will be some day are not being real

that of unknown tongues.

in the interest of a pantheistic messian-

It is opportune to emphasize that one of the principal causes of diabolical possession is superstition: "Superstition

ism.

opposes itself by excess to the virtue of religion, not by offering God a worship more worthy than that of the true reli gion, but by giving this worship to one to whom it is not due or in an illicit

v/2.y."{SummaTeologica,2-l,{\.92a,l),^® About superstitious worship the Summa says that he will be a falsifier"who offers to God a worship, on the part of the Church, totally contrary to the forms in stituted by Her Divine Authority or the Customs received from the Church itself,

(2-2, q, 93a,1),^^ All of this brings to mind that which we have already seen

about the Pentecostal prayer meetings and their peculiar liturgies.

From all of the foregoing considera tions, one must conclude that Pentecost-

The movement presents a terrible option: either it is a prodigious mani festation of hysteria or a work of the devil, who is called the Father of the

8. Dom Peter Flood, O.S.B., "Pente

9. Dr, Leslie Rumble, MSG, "Pente

costalism and Catholics" in Ap proaches Supplement, 10, Fr, Augustine Serafine, "Pneumatic Antics," Community of Our I 'Hv. Oshkosh, Wise.

Lie,

Finally, we evoke the Mother of God, Mary Most Holy, who appeared at Fatima to predict the great tribu lations through

which

the Catholic

Church and Christian Civilization would

pass, promising that one day She would crush the head of him who is the father

of all heresies: "Ipsa conteret caput

11, Fr, Noel Barbara, "Le Penteotisme,

Effusion de I'Esprit Saint ou Sacra ment du diable " in Forts dans la

Foi, Supplement au no, 36, Blerl, France,

12, La Chiesa Nel Mondo, id,, cited from Panorama, no, 475, May 29, 1973,

tuum!"

13, Cited by Dr, Leslie Rumble, (cf, note 9),

14, James Likoudis (cf, note 2), Cited from National Catholic Reporter, May 15, 1972.

15, "Le renouveau charismatique cathoCRUSADE 29

lique s everement critique par un de ses fondateurs" in Informations

Catholiques Internationales, no.482, June 13, 1975, Pziris.

16. Interview with Monsenor Benitez by Hector and Alicia Lavergne in Ablabare, Revista de la Renovacion Carismatica Catolica, no. 11, April - May, 1974, Aguas Buenas,

17. M. Bernardo,"Pequeno Diccionario" Miriam, double number dedicated to "a las comunidades de base" no.

219-20, August-September, 1972, Porto, Portugal.

18. Cf. The Pentecostal Movement in

the Catholic Church, Chapter 5: "Chief Elements of the Movement."

19. Ibid., Chapter 7: "Pentecostal and Traditional Spirituality.

20. Op. Cit. 21. Terry Malone, "Ignatius House: an Experiment in Pentecostal Commu

nity" in New Catholic World, no.

1321, Nov. - Dec. 1974, Paulist Press, New York.

The Remnant, July 4, 1974, Saint Paul, Minnesota.

23. "Le Renouveau Charismatique, Une Nouvelle Pentecote?" in Informa

tions Catholiques Internationales, no. 448,Jan. 15, 1974.

24

When

in

51. Cf. General Catalog, June 1974,

Revista de la Renovacion Carisma -

from the Communication Center of

tica Catolica, no.ll, April - May 1974, Aguas Buenas, Puerto Rico,

the Charismatic Renewal Service, Inc., Notre Dame,Indiana.

transcribed from of Nov. 1973.

New

Covenant

32. Kevin and Dorothy Ranaghan, Le Retour de I'Esprit, le mouvement

pentecotiste catholique, Les Edi tions du Cerf, Paris, 1973.

made with respect to the Pente costalist experience, and not to the truths which

the Catholic Church

teaches. Cf. James Byrne, Threshold of God's Promise, Introduction to

33. The "charismatic" pretensions have no validity even in the traditions of the Oriental Catholic Rite, as

they sometimes insinuate. The writ er of the Byzantine Catholic Rite,

Helle Georgiadis, affirms that "from the standpoint of Eastern spirituality the contemporary Pentecostal move ment appears as a positively alien environment for growth in the life

of the Spirit," in Chrisostom, Winter, 1972-1973, pp. 139-140, quoted by James Likoudis (cf. note 2).

34. Acta Apostolicae Sedis, 1907.

35. Ralph Martin, Unless the Lord Build the House, Ave Maria Press, Notre Dame, Indiana.

36. National Catholic Reporter, NCR

37. James L. Empereur, "Need for a Charismatic Liturgy" in New Catho lic World, Nov. - Dec., 1974.

New

Catholic

World,

no. 1301,

55. Boletim Informativo da Renovaqao Carismatica no Brasil, 1974, no. 9, Sao Paulo.

56. Cf. note 18.

57. J. Rodman Williams, "Filled with New Wine" in New Catholic World, no. 1301, Nov. - Dec. 1974.

58. Walter

Hollenwerger, "Le

Pente-

cotisme et le Tiers Monde,Problemes

Theologiques d'une

Eglise Prolc-

tarienne" in SOEPI, no.24, July 3, 1969, transcribed by the Ranaghans

(cf. note 32).

59. Walter Hollenwerger, Les Problemes Theologiques (rapport en vue de I'Assemblee Mondiale de la Federa

tion Lutherienne en 1970), trans cribed by the Ranaghans (cf. note 32).

60. Padre Jack Vessels, S.J., "A contribui^ao da Renovacao Carismatica para a Igreja Atual" in Renovaqao Carismatica, Boletim Informativo, 1975, no. 02, Rio de Janeiro, Brazil.

61. Cf. Roger Garaudy, Parole de'Hom39. "It is redundant to emphasize that

Notre Dame, Ind. 1971.

participants that there is no place for spectators." (cf. note 36).

me, Paris.

62. Cf. note 51.

63. Friedrich Engels, Die Entwickhong

40. Cf. note 21.

des Socialismus von der utopic zur Wissenschaft, Berlin, 18h o

41. Cf. note 36.

duction to the edition, quo>

42. Informations Catholiques Interna

Enciclopedia Universal lllustrada, Espasa-Calpe, T.XIX, p. 1356.

S.J. (cf. note 7).

26. Chanoine Henri Caffarel, "Pente-

Nouveau, Paris, Feb. 17, 1974.

54. Sister Maura, SSND, "Tongues" in

38. Cf. note 36.

in the Liturgy all should be willing

cotisme Catholique... ou rede couverte de la priere" in L'Homme

53. Ibid.

7-16-71.

the Catholic Pentecostal Movement,

25. Hope '69 in Immediate Retrospect, Third Part, p.3, cited by Fr. Hardon

lic World, no.1301, Nov. - Dec.1974.

Nov. - Dec. 1974.

ture the expression "act of faith" is read, it is understood that it is

52. Joseph H. Fichter, "How It Looks to a Social Scientist" \nNew Catho

Documentation,Special Supplement,

the Pentecostalist litera

Brazil.

30. Agnes Sanford, "Aspirando a los Carismas Superiores" in Alabare,

31. Cf. note 27.

Puerto Rico.

22

mativo, 1975, no.02,Rio de Janeiro,

29. Cf. note 1.

tionales, June 1, 1975.

43. Ibid.

27. James W. Jones, Filled with New Wine; the charismatic Renewal of

44. Cf. note 21.

the Church, Harper, New York,

45. Cf. note 42.

.y

64. Cf. note 29.

65. Cardinal Leo Suenens, Une Nouvelle Pentecote? Paris, Desclee de Brouwer, 1974.

19 74, quoted by J. Rodman Williams "Filled

with

New

Wine"

in New

Catholic World, no.1307, Nov.Dec., 1974, Paulist Press,New York.

28. Steve Clark, of the leading American group, "Temos muito a aprender de outras culturas" in Renovacao Caris-

ma tica, Boletim Informativo, 1975, no. 04, Rio de Janeiro, Brazil.

24

CRUSADE

46. Cf. note 36.

66. Cf. note 30.

47. Ibid.

67. Harold F. Cohen, "Restoring .he

48. Cf. note 21.

Lordship of Jesus" in New Catholic World, no. 1301, Nov. - Dec. 1974.

49. Ibid.

68. L. Christenson, A Charismatic Ap

50. Peter Orglmeister (sic), "Queremos reclamar o que e nosso" in Reno vacao Charismatica, Boletim Infor

proach to Social Action, Minne

apolis, Bethany, 1974, quoted by J. Rodman Williams, cf. note 57.

69. Cf. note 50.

70. Cf. note 8.

71. Informations Catholiques Interna tionales, no. 298, Oct. 15, 1967.

72. Kaven Wullenmebor, "Catholic Pentecostals," in Saint Anthony Mes senger, vol. 76, no.8, January 1968.

73. Ibid.

74. Cf. note 31.

75. Sister Cecilia Polt, O.S.B., "What

It Means to Be a Charismatic," in

positum secundum excessum non

Liguorian, May 1974, Liguori, Mis

quia plus exhibeat in cultum divinum quam nova religio: sed quia

souri.

76. Dr. Josephine Vord, The Pentecostal Experience, Paulist Press, New York, 1970, quoted by James Likoudis. (cf. note 2).

77. F.A. Sullivan, "Pentecostal Move

ment" in Gregorianum, vol. 53,

fasc. 2, 1972, quoted by James Likoudis. (cf. note 2).

exhibet cultum divinum bel qui non

debet, vel eo modo quo non debet."

79. "Qui ex

parte Ecclesiae cultum

exhibet Deo contra Modum divina auctoritate ab Ecclesia constitutum et in Ecclesia consuetum."

80. Cf. note 60.

78. "Superstitio est vitium religionis op-

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CRUSADE

25

NOT EVERYONE

FATHER BAKER

"That is why it is so easy to explain why the faithful who love Jesus Christ and His Church are so attached to this

{Continued from page 1)

{Co7itwued from page 3)

Mass.... Thus, it is also quite under standable why the French newsman

done everything that he can do interiorly to rise to the sublime heights of contem plation that the saints have reached, may be deluded by the noon-day devil into giving up his former devotions be

is no excuse for doing what is morally wrong."

According to Bishop Antonio de Castro Mayer, the "Protestants denied

Louis Salleron raised the question: 'Is it perchance possible to prohibit a

cause he thinks that he has found a

was only a Supper. â&#x20AC;&#x201D; The Mass of

and which was fixed during the six teenth century in full harmony with

greater good. He then looks upon his erstwhile practices as inferior and only fit for ordinary and mediocre souls.

But this kind of soul has deliberately turned a deaf ear to the prayers and salutation taught us by an archangel

St. Pius V affirms in a peremptory man

the Council of Trent, the work of

ner that the Mass is a true sacrifice.

which, carried out for many years, had as its purpose determining the object of the Eucharistic dogma?'

We also believe it is not possible."

and even to the Prayer which God made and taught us and which He said Himself.

'Thus therefore shall you pray; Our

Father.. .'

(Matthew

6:9).

Having

that the Mass was a true sacrifice. It

"The Protestants denied, and still

deny, that the Mass is a propitiatory sacrifice. The most they will accept is

Mass which, from primordial eras, is the Mass of uninterrupted tradition,

that it should be called a sacrifice of

thanksgiving. â&#x20AC;&#x201D; The Mass of St. Pius V, registers in an indelible manner the pro pitiatory meaning of the Mass. It is, then, a barrier against heretical invasion.

And

Bishop

Mayer

concludes:

"Therefore, in full harmony with the Church, all priests may continue to cele brate the traditional Mass of St. Pius V."

reached this point such a soul drifts

from its first illusion into still greater ones and falls from precipice to precipice."

St. Louis-Marie Grignion de Montfort, The Secret of the Rosary

SIEGE OF ARSUR DOWNHAM MARKET

{Continued from page 2)

SUNIKf MASS MSi; KMSc

his arms and his horse as a gift to the Holy Sepulcher. Immediately there

HOUMni^(su&ai(m

after, he humbly asked for prayers

SAPnSM:iy

WEEKMir mass;

730c

CONFESSION.S^niKDW

for his soul.

The battle went on for a time, but

Godfrey of Boullion, not taking the city, finally abandoned the siege.

It might have appeared to the Chris tians that God had not rewarded the

great generosity of his sons, that the sacrifice of Gerard d'Avesnes had been

fruitless. Therefore, it gives us great joy to observe that some days later they were to discover that he was still

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mast, later freeing him. God, who never abandons his sons and who never allows

Himself to be outdone in generosity, had responded to the noble acts of the cavaliers by moving the hearts of the infidels to recognize and admire the grandeur of the Christians.

26 CRUSADE

FrO.IUKKRVJ237

gives rise to progressivism throughout

technology are the irresistable forces that improve the lot of mankind and

the Church as a whole? The answer to

affect the course of history. In other

there not also be a larger body that SECRET GROUPS

{Continued from page 9) outs, there may be street demonstra tions, churches may be seized, state ments made in the press, and so forth.

In short, there is always some kind of class struggle to induce the laymen to do away with alienation, which only benefits the alienating and exploiting clergy.

this question is beyond the scope of this

words, evolution,progress,and technolo

commentary.

gy are being deified. This is very much the same, if not identical, to the evolu tionist and materialist ideas of Marx. To

VII. THE"PROPHETIC GROUPS" WORK FOR THE COMMUNISTS

evident that the "prophetic groups" are

very likely working on behalf of commu nism. In this respect, one only needs

another batch of recruits into the ranks

to recall that:

of the agitators. Numbers swell and

1. there is a resemblance between

soon bolder feats of disruption can be

the "prophetic groups" and com

undertaken.

munism;

The "prophetic groups'* hold that to

go against the present-day outlook "pro phetically" sensed in the "sign of the times" is crass foolishness, old-fashioned,

absurd, useless. The "Constantinian" Church either accepts reform bred out of evolution and becomes a New Church, or else it faces death. These utterances

of the "prophetic groups" and the clarion-like publicity of IDO-C make

any kind of resistance a difficult task.

2. they are useful to communism; 3. since the communists habitually

create and guide forward like movements that might advance their cause, it is indeed probable that the "prophetic groups" were their idea and are being led by them;

4. since it is the marxist way to in filtrate like organizations to get them to work for the communist

It is interesting to observe that the

cause, we may say that, even if

Pentecostzilist movement in the Catholic

Church, which is discussed at length else

the "prophetic groups" were not created by the communists, it is

where in this magazine, is closely allied in spirit to the "prophetic movement,"

still very likely that they are being led by them, as this would enable

and, like it, is ardently and massively

the Reds to establish cells within

publicized by IDO-C.

VI. THE RELATION OF THE "PROPHETIC MOVEMENT" TO PROGRESSIVISM

does not have the same unassailable

religious arguments as those that have enabled the "Constantinian" Church to

From what has been said herein, it is

goes with such events is meant to draw

Naturally the kind of publicity that

oppose communism, the New Church

the Church; 5. there is strong evidence, as we shall soon see, to back up these suspicions.

Let us go into this subject a little

stand fast against its worst enemy. On the contrary. New Church theology

gradually creates in it would-be followers a pro-communist or communist outlook.

Thus, while increasing the number of its followers, the New Church helps to add to the number of fellow travelers and even militant communists.

The "Constantinian" Church, basing

itself upon the seventh and tenth Com mandments, decries communist social

and economic ways as immoral, and defends private ownership, capitalism, and the wage-earning system, so much so that even if Red rule were to grant lawful existence and freedom of worship to the Church she would still be stead

fastly anti-communist. On the other

hand, the New Church, antagonistic as it is to all alienation, can only look kindly upon the suppression of owner ship and labor relations, considered to be alienating by the communists.

Hence, any victory ofthe New Church would inevitably lead to a transformation of the Catholic faith (which means socially as well) from a force that is steadfastly against communism to an attendent or even driving force of the latter.

more deeply. There is an obvious resem blance between the aims of the "pro

In the light of this prospect, the grave suspicions voiced by us in the be

phetic groups" and those of the commu

ginning, in terms of the article in Ec-

There is no single trait of progres-

nists. The aim of the former is to dis-

sivism that is not, either explicitly or

alienate and, therefore, to make the

implicitly, closely or at least distantly connected with the "prophetic groups."

Progressivism is so far-reaching, so

Church and spiritual affairs non-sacred and thoroughly egalitarian, while encour aging Catholics to look favorably upon

clesia, concerning the relationship of communism to the "prophetic ment" takes on quite a different a.s^ Such suspicions become moral certainty.

varied in its guises â&#x20AC;&#x201D; "moderate," "con

disalienation in temporal affairs. The

article

servative," and even communist revolu tionary â&#x20AC;&#x201D; that it would seem to be unfair to blame the "prophetic move

aim of the communists is to render these,

grounds for saying that this conclusion

is valid. In one place, the article says that the "prophetic groups" desire for their members to refuse to cooper

progressivist trend of today. On the

same temporal affairs disalienated and thoroughly egalitarian. Therefore, one might say that the "prophetic groups" are waging a communist revolution

other hand, there is no doubt that the

within the Church.

are not communist, because they look upon any other form as alienating.

At the same time, they want their members to cooperate with communist forms of rule, which are considered to

ment" and IDO-C for the world-wide

"prophetic minorities" deserve to be labeled progressivist.

This opens our eyes to another question. If the "prophetic movement" really has been born out of a semi.secret, well ordered organization, could

What does communism stand to gain from this? The New Church does not

believe in a personal God, but in an im personal one who is immanent in nature.

It believes that evolution, progress, and

An

examination

of

reveals

there

that

the

Ecclesia

are

sound

ate in any way with forms of rule that

be unalienating. In another place, the Ecclesia article states that the "prophetCRUSADE 37

ic groups" have done very well in Eastern Germany. They would never have done

so had they not pleased the communist authorities.

Let us pray that Providence will never let this happen to the Bride of Christ, but even if it comes to pass, the Church shall emerge triumphant. The Lord has

promised this, and there are the consol ing words of Our Lady of Fatima: "Finally, My Immaculate Heart will triumph!"

There are a thousand different ways in which the communists can help the New Church to be successful, and the

New Church is only too willing to ac cept such aid. The communists are eager to see the New Church succeed. There

fore, they put their full weight behind the "prophetic movement," the en gineer of the New Church. If they are so much on its side, it is obvious that

they are fully able to penetrate into it and rule it

VIII. CONCLUSION Fearful

troubles

also

beset

m

the

Church during the days of Pope Honor-

ius I. Theologians say that this Pope, because of his omissions and ambiguous ways, allowed the monothelistic heresy to flourish. It is known that he wrote a

letter to the Patriarch Sergius, in Con stantinople, couched

in

such

terms

that he was condemned by the Sixth Ecumenical Council, with the sanction

of Pope Saint Leo II, This letter brought such confusion that even today many theologians still feel that the issue has not been properly cleared up.

•V

The communists need only look

- . -y.. . ■ i

through any history of the Church to see that calamities of this kind can

take place. Consequently nothing would be more natural than that the commu

nists try their hardest to bring about TM

a repetition thereof in our times.

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During 1975, Communism made significant steps in fulfUhnerU of Our Lady of Fatima's prophecy that Russia would spread its errors over the world. We saw the tragic fall of Cambodia and Vietnam, the abandonment of Angola to the Com munists, and the signing of the catastrophic Helsinki pact in which the United States, Canada, and thirty-three European states, including the Vatican and Russia, ratified the post-war territorial conquests of the Soviets, as the darkness of Comrriunism descended over the world striving to extinguish the light of Christ. Reflecting

now upon these events, we pray during this Christmas season that 1976 will bring '""all that is necessary for the Triumph of the Immaculate Heart of Mary and the beginning of Her Reign on earth in accord with the promise of Fatima.

The Passion

of the

Mystical Body of Christ At the left, Our Lady gazes with profound sorrow at a crucifix of

Our Lord, as She unites

Herself to the sufferings which He is undergoing because of the sins and

blasphemies of ungrate ful men. Below, Bishops and Cardinals of the Roman Catholic -Church

engage in a Pentecostalist gesture at a Pentecostalist meeting in Rome.

The"new way"

Penetrating the Holy Church

VH BLACK AND WHITE; RELIGIOUS NEWS SERVICE PHOTO COURTESY NEW COVENANT MAGAZINE