FREEMASONRY: FOUNDATION OF THE AMERICAN REVOLUTION Researched and Compiled by Pauly Fongemie for Catholic Tradition PART 6: MODE OF PROCEDURE OF MASONRY IN PROTESTANT COUNTRIES We have seen that, in the words of Pope Leo XIII, already quoted, the spirit of Masonry is always and everywhere the same. How, then, can we account for the apparent difference between Masonry in Anglo-Saxon and Protestant countries generally and Masonry In Latin and Catholic countries? . . . Ignorance concerning Judaeo-Masonic action, on the part of Catholics, is the chief reason why they are almost dumbfounded when confronted with the contrast between the "stability" and "progress" of England, for example, and the "benighted," "disturbed" condition of Spanish-America. It is hoped that these articles will help to enlighten some of them, at least, and enable them to see the real meaning of the struggle that is going on in the world. Of course, Catholics should never forget the vast extent to which the forces making for Naturalism control and mould the minds of men in every clime, through the Press and the Cinema. "What obstacles are multiplied to weaken and, if possible, to destroy the beneficent action of the Church! And, meanwhile, as if to add derision to injustice, the Church herself is charged with having lost her pristine vigour, and with being powerless to stem the tide of overflowing passions which threaten to carry everything away.----(Leo XIII, Apostolic Letter, March 19, 1902.) A.----EXTERNAL MODE OF PROCEDURE OF MASONRY Wherever in Catholic countries, in spite of Masonically- engineered revolutions, some vestige of the social organisation of the Middle Ages has survived, the due order of return to God through the Mystical Body of our Lord Jesus Christ, the Catholic Church is held up before men's eyes, and the development of the Divine Life of Grace coming to each individual from Our Lord Crucified, and aiming at linking him more closely with the Mystical Body, is not only not hindered but favoured. In Protestant countries, on the contrary, the absence of order in the social organisation (I speak, of course, of the acknowledgment by the State of due subjection to the Mystical Body of Jesus Christ) is a perpetual source of confusion for the intelligence. This confusion finds expression in the multitudes of sects, each claiming to be the way to God, and is responsible for the difficulty with which minds, brought up in a Protestant atmosphere, grasp the full meaning of the Catholic Church. In addition, fallen human reason, deprived of the supernatural guidance of the One Catholic Church, will tend to favour the triumph of sense-life in the legislation of the country, thus leading to sectioning of life and to material-mindedness. Decay in whatever is retained of revealed doctrine is inevitable, so the influence of Naturalism does not need violent methods. The influence of Masonry through the existing channels of government, suffices. As examples of the advance of Naturalism in Protestant countries, we can take the falling away in the teaching of the Divinity of Our Lord in Universities and the weakening of the opposition to Divorce and Birth Control. But when speaking of the action of Masonry in different countries, the guiding action of the leaders of the Jewish Nation must always be kept in mind. As the Jewish Nation rejected the Supernatural Messias, our Lord Jesus Christ, and continues to look forward to another Messias, by a metaphysical necessity inherent in the constitution of the world raised to the supernatural order, they became and continue to be a driving force in favour of Naturalism. Hence their influence on Masonry----and there is no questioning the far-reaching, nay, paramount, nature of that influence----will ever move it against the whole order of the world based on Jesus. Jewish leaders may, however, see that it suits their interests to move forward to the domination of the world that shall be, when the Natural Messias comes forward, behind the organization of a Gentile Nation, impregnated with Naturalism through Protestantism. The absence of revolutions in England would thus be explained by the fact that the driving-force behind Masonry is biding its time, while allowing the inevitable internal disintegrating process to make of the Christianity of England a mere name.   Hilaire Belloc gives an excellent description of what he calls the alliance between the English and the Jews. "They (the Jews) returned, as everybody knows, under Cromwell. Their numbers, and still more their wealth increased at the end of the seventeenth century and concomitantly with this, partly as an effect of it (but here we must not exaggerate), a number of novel financial features appeared in the English State, each of which shows the increased power of the Jews: the institution of the Bank, of the National Debt, of speculation in Exchange and in the fluctuation of Stock. "But the real causes of that alliance between the English and the Jews which is seen in the late seventeenth century, which quickened throughout the eighteenth, and became so very marked in the nineteenth century, was the cosmopolitan position of England as the leading commercial State. This it was which led to something like identity between the interests of Israel and the interests of Britain, an identity which has lasted so long that now, when divergence is beginning to appear, it still seems odd and novel to the older generation that there should be any Jewish action which is not favourable to England. They cannot understand what the new indifference to Jewish interests, let alone the new hostility to them, can mean.   "There were, of course, many other causes contributory to the peculiar position which the Jew came to enjoy in modern England, a position which he has not yet lost in external circumstance, though it is so badly shaken morally. There was the fact that England was the Protestant power of the West. This religious motive played a great part. Between the Catholic Church and the Synagogue, there had been hostility from the first century. In so far as it was possible to take sides in that quarrel it was natural for the Protestant power to take sides against the Catholic tradition and therefore in favour of the Jews. "Every new economic enterprise of the British State appealed to the Jewish genius for commerce, and especially for negotiation in its most abstract form----finance. Conversely, every Jewish enterprise, every new conception of the Jew in his cosmopolitan activities (until these became revolutionary) appealed to the English merchant and banker. The two things dovetailed one into the other and fitted exactly, and all subsidiary activities fitted in as well, The Jewish news agencies of the nineteenth century favoured England in all her policy, political as well as commercial: they opposed those of her rivals, and especially those of her enemies. The Jewish knowledge of the East was at the service of England. His international penetration of the European governments was also at her service----so was his secret information. With the consolidation of the Indian Empire after the Mutiny the Jews were again an ally from their traditional hatred of the Russian people, which hatred has led them in our time to wreak so awful a vengeance upon their former oppressors. The Jew might almost be called a British agent upon the Continent of Europe, and still more in the Near and Far East, where the economic power of England extended even more rapidly than her political power. "And the Jew pointed to the English State as that one in which all that his nation required of the Goyim was to be found. He here enjoyed a situation the like of which he could not hope to enjoy in any other country of the world. All antagonism to him had died down. He was admitted to every institution in the State, a prominent member of his nation became chief officer of the English Executive, and, an influence more subtle and penetrating, marriages began to take place, wholesale, between what had once been the aristocratic territorial families of this country and the Jewish commercial fortunes.   "After two generations of this, with the opening of the twentieth century those of the great territorial English families in which there was no Jewish blood were the exception. In nearly all of them was the strain more or less marked, in some of them so strong that though the name was still an English name and the traditions those of a purely English lineage of the long past, the physique and character had become wholly Jewish and the members of the family were taken for Jews whenever they travelled in countries where the gentry had not yet suffered or enjoyed this admixture. "Specially Jewish institutions, such as Freemasonry (which the Jews had inaugurated as a sort of bridge between themselves and their hosts in the seventeenth century), were particularly strong in Britain, and there arose a political tradition, active, and ultimately to prove of great importance, whereby the British State was tacitly accepted by foreign governments as the official protector of the Jews in other countries.  . . . "We shall have a most imperfect picture of the causes which gradually made the Jews regard this country as their centre of action if we omit one essential point. England was secure. During the whole period which saw the rise of the Jews to eminence in this island and their ultimate alliance with its political and commercial system, English society enjoyed a profound peace." E-MAIL www.catholictradition.org/masonry6.htm