Final Unholy Alliance
By Russell and Colin Standish
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The Final Unholy Alliance
Russell and Colin Standish
The Papacy at its zenith
of power ever allied itself with powerful states which agreed to do its
biddings. By a mixture of threats, favors, and the dispensing of privileges,
the Papacy adroitly achieved its aims. In the twenty-first century, no European
power, not even the European Union, matches the United
States in potency and influence. This
situation developed in the last half of the twentieth century. It is only
natural that the Roman Catholic Church would see it expedient to make every
effort to form a liaison with the United States,
despite that Protestants outnumber Roman Catholics in that nation.
Cardinal Eugenio Pacelli, two and a half years before he was elected Pope
Pius XII, sailed for New York on October
8, 1936. There he was met by the young auxiliary bishop of Boston,
Francis Joseph Spellman, only thirty-seven years of age. Later Spellman became
the powerful Cardinal Archbishop of New York.
Already Bishop Spellman had experience as a Vatican
bureaucrat. In thirty days, Cardinal Pacelli, then
the Vatican secretary of state, traveled 6,500 miles in America,
visiting numerous cities and Catholic educational institutions. Most of the
nation’s major cities were visited, including Baltimore,
St. Louis, St.
Paul, San Francisco,
and Washington, in addition to New
It was during a visit
with President Franklin Roosevelt that Pacelli
received an assurance that the United States
would once more forge diplomatic ties with the Vatican,
ties that had been severed in 1867 before the Papal States
were disbanded. But the Senate refused to permit Roosevelt’s
promise to become a reality. The President was forced to content himself with
the appointment of Myron Taylor as his personal representative at the Holy See
Thus de facto diplomatic recognition
was accorded. The United States Senate had severed diplomatic ties after Pope Pius
IX issued his Syllabus of Errors
which was deeply offensive to Protestants. A
future alliance between the United States
and the Vatican
seemed impossible at that time, but God had spoken, and once more His Word
would be fulfilled. So sensitive were Protestants to the Papacy in 1936 that Roosevelt
dared not meet Pacelli until after the 1936
Presidential election had secured him a second term in office. How different
from the 1996 election sixty years later, when President Bill Clinton saw papal
contacts as an enhancement to his prospects of reelection!
Pacelli, at that time, was the
highest Vatican prelate ever to visit the United
States. So great was the Vatican’s
confidence in the United States
that it had invested heavily in Wall Street, only to see this means greatly
reduced in the stock market crash of 1929. However, by 1935 it was again
investing in blue-chip stocks in the United
States (See J. F. Pollard, “The Vatican and
the Wall Street Crash”). Pollard also claimed in his paper that in May 1939,
sent $7,665,000 worth of gold bars to the United
States. This move provided cash for the Papacy
during the war years. It was strange indeed that the predominantly Protestant United
States was preferred to banks of Zurich,
a city which is predominantly Roman Catholic.
It cannot be doubted that
Rome, recognizing that the United
States would be useful for its purposes,
sought to increase its influence in that nation. Already the large number of
Irish, Italian, and Hispanic migrants had bolstered the number of adherents to
the Roman Catholic faith in the United States,
providing Rome with no little
As early as the end of
the nineteenth century, the Vatican
had set its sights on the United States.
The hundredth anniversary of the establishment of the Catholic hierarchy in the
was celebrated with pomp and ceremony in the Cathedral of Baltimore on November
10, 1889. Archbishop Ireland
gave an address entitled “The Mission of Catholics in America”
which contains some statements of significance.
Catholics of the United
States are called . . . to make America
Catholic. . . .
The conversion of America
should ever be present to the minds of Catholics in America
as a supreme duty from which God will not hold them exempt. . . .
The value of America
to the cause of religion cannot be overestimated. This is a providential
nation. . . . In the solution of social and political problems, no less than in
the development of industry and commerce, the influence of America
will be dominant among nations. There is not a country on the globe that does
not borrow from us ideas and aspirations. The spirit of American liberty wafts
its spell across seas and oceans, and prepares distant continents for the
implanting of American ideas and institutions. This influence will grow with
the growth of the nation. . . . The center of human action and influence is
rapidly shifting, and at a no distant day America
will lead the world. . . .
We cannot but believe
that a singular mission is assigned to America, glorious for itself and
beneficent to the whole race, the mission of bringing about a new social and
political order, based more than any other upon the common brotherhood of man,
and more than any other securing to the multitude of the people social
happiness and equality of rights. With our hopes are bound up the hopes of the
millions of the earth. The Church triumphing in America,
Catholic truth will travel on the wings of American influence, and encircle the
universe. (John Ireland, The Church and Modern
In 1894, The Catholic Standard and Times of November 3 spoke forthrightly, stating,
The United States of
America, it can be said without exaggeration, are the chief thought of Leo
XIII. . . . A few days ago, on receiving an eminent American, Leo XIII said to
him: “But the United States are the future; we think of them incessantly.” . .
. That is why Leo XIII turns all his soul, full of ideality, to what is
improperly called his American policy. It should be called his Catholic
universal policy. (Cited by Edwardson, Facts of Faith, 240)
The report of “the third Washington
conference” says: “Our purpose is to make America
dominantly Catholic.”—“ The Mission Movement in America,”
issued from the Catholic University, Washington, D.C. June 1909. (Ibid.)
Dr. Barrett, who was for
many years in the Jesuit order, wrote in 1935 a remarkably frank account of the
work of Catholic Action, which was established in the twentieth century. He
left no doubt concerning its aims in America:
In theory, Catholic
Action is the work and service of lay Catholics in the cause of religion, under
the guidance of the bishops. In practice it is the Catholic group fighting
their way to control America.
(Boyd Barrett, Rome
Stoops to Conquer, 15)
The effort, the fight,
may be drawn out. It may last for five or ten years. Even if it lasts for
twenty—what is twenty years in the life of Rome?
The fight must be fought to a finish—opposition must be worn down if it cannot
be swept away. Rome’s immortal
destiny hangs on the outcome. That destiny overshadows the land.
to fail to dominate American thought and American lives, her civilization, her
moral code, all her glorious incredible dogmas would perish from the earth.
Should Rome triumph, she will
ascend to a higher state than ever she has enjoyed heretofore. Therefore she
must win—if it be given her to win what, as she claims, God has promised—what
her Prophets have foretold. Then will the vast West be hers wherein to set up
anew her earthly kingdom. And in the fight, as she has ever fought when battles
were most desperate in the past, Rome
will use steel, and gold, and silvery lie. Rome
will stoop to conquer. (Ibid., 266–267)
At the time of Cardinal Pacelli’s triumphant tour of the United
States, the secular newspaper, the St. Paul Pioneer Press of November
4, 1936, commented,
Pope Pius [XI] feels that
the United States
is the ideal base for Catholicism’s great drive. . . . The Catholic Movement, Rome’s
militant organization numbering millions all over the world, will be marshaled
direct from Rome by Monsignor Pizzardo—next to Pacelli the Holy See’s shrewdest diplomat and
politician—instead of by the local bishops as before. (Cited
by Christian Edwardson, Facts of Faith, 241.)
Pacelli had visited St.
Paul in Minnesota,
sited across the river from Minneapolis.
This report indicated that even before the United
States assumed its post-war drive for world
dominance, the Vatican
had its sights firmly focused upon that nation.
But not all Protestants
were asleep to one successful means Rome
employed in her quest for influence in the United
States. United States Senator Thomas E. Watson
in 1928 wrote,
In the public schools the
Catholics have stealthily introduced textbooks written by Jesuits; and your
children are being taught, that the Roman church was misunderstood in the past;
that its doctrines are not fatal to humanity and gospel religion; that its
record is not saturated with the blood of the innocent millions, murdered by
papal persecutors, and that there
never was such a monstrosity as the alleged sale of papal pardons of sins.
The Catholics denounce
secular education and public schools—why? Because under the papal system, the child is
never to be permitted to do its own thinking. . . .
Educate youth in this
Catholic way, and the consequences are logical: the children graduate in obedience; feel no divine thirst
for free knowledge; depend upon authority, rather than upon investigation; cringe to the priest; look to him for guidance and control;
lose mental self-reliance, and gradually cease to be liberals, progressives,
democrats, republicans, believers in the
capacity of the people to govern themselves.
Catholics in America,
5. Emphasis original.)
There was no question
that Rome had to alter Protestant
perceptions in order to fulfill the prophetic word that the United
States would become a tool of papal policy.
The education system, in itself, could fulfill this role perfectly.
But the Roman Catholic
Church had other means at its disposal. While the Roman Catholic priest,
Patrick Henry O’Brien, may have let his Irish zeal run a little riot,
nevertheless his letter to former priest and later Protestant minister, Dr. Domenica of Philadelphia,
reveals what was in the minds and hearts of other priests.
We the hierarchy of the
Holy Roman Catholic church expect all loyal children of the Church to assist
the President [Franklin Roosevelt] with all our strength to see that the
individuals comprising the United States Supreme Court shall obey the
President’s injunctions. And if necessary we will change, amend or blot the
present Constitution, so that the President may enforce his or rather our
humanitarian program on all phases of human rights as laid down by our saintly
popes and the Holy Mother the Church. . . .
We are going to have our
laws made and enforced according to the teachings of our Holy See, and the
popes and the Canon Law of the papal throne. Our entire social structure must
be rebuilt on that basis. Our educational laws must be construed to the end
that atheism, the red peril of al blathering isms—Protestantism, Communism,
Socialism and all others ilk and stamp, be driven out of this fair land.
The cross was planted on
our shores by a staunch, loyal Roman Catholic [Columbus]. This land belongs to
us by every right. Long enough have we compromised on every important question. Now we demand what is really ours, and we are
going to have it. We will support our President in every way to obtain it,
peacefully, honestly if we may. If necessary we are ready to fight and die for
it. . . .
We want as cabinet
members, children of the Holy Mother Church,
holding important positions in the entire structure of our government. . . .
We elected our worthy
President by the greatest majority ever recorded in history. . . .
We control America
and don’t propose to stop until America,
or the Americans are genuinely Catholic and remain so. God help us. (Domenica, Is Washington
in the Grip of the Roman Church? 23–24)
Thus the judiciary,
executive, and legislature of the country has been
targeted to assist the aims of the Roman Church. While Rome
steadily pursued its agenda, much of Protestantism slept. A remarkable ally for
the aims of the Papacy was found in Evangelical Protestantism when, largely
through the sale of the Scofield Bible, especially in
the Southern States of America
in the early twentieth century, Cyrus Scofield’s
notes within that Bible were virtually accepted as truth. Those notes
neutralized the Bible evidence that the Papacy is the antichrist and in its
place promoted the Jesuit view invented by the sixteenth-century Jesuit priest
Francisco Ribera—that the antichrist was a future evil individual who would
pursue a vile agenda for three and a half years at the end of time.
Further, Scofield promoted another concept devised by a Spanish
Jesuit priest. Manuel de Lacunza y Dias, using the
pseudonym, Rabbi Juan Josafat Ben-Ezra, ministering
espoused the non-biblical theory of the secret rapture in the late eighteenth
century. This fiction was grasped by Scottish evangelist, Edward Irving in 1827
and years later accepted by Cyrus Scofield via the
teachings of John Darby, the founder of the Plymouth Brethren faith.
Blinded by these
Jesuit-inspired errors, Evangelical Protestants were lulled to sleep. Losing
their Scriptural moorings and cast adrift on a sea of error, they slept while Rome’s
agenda was pushed very successfully. (See The Evangelical Dilemma, by Colin and Russell
Standish, listed in the back of this book.)
The renowned Roman
Catholic scholar and prelate, Cardinal Alfred Baudrillart
after recounting the fearful history of papal persecution, then proceeded to
quote the words of Monsignor d’Hulst:
The intervention of the
secular power in the cause of heresy has left memories which haunt the
imagination of our contemporaries like a nightmare. Many men of divers opinions find in this the great scandal of
ecclesiastical history. Our deadly enemies find herein matter for furious
assaults, whilst our kindly adversaries here encounter the stumbling-block
which prevents their return to us. Indeed, even among our friends and our
brothers we find those who dare not look this problem in the face. They ask
permission from the church to ignore or even to deny all those acts and
institutions in the past, which have made orthodoxy [Catholicism] compulsory. (The Catholic Church, the Renaissance and Protestantism, 183–184)
It is a grave sin to hate
Roman Catholics. They are entitled to our love. They must be assured of the
religious liberty to believe, practice, and promote their beliefs as long as
such practice does not interfere with the same freedom of others. But it is a
fearful mistake, with far reaching consequences, to blind ourselves to the
Papacy’s awful history and prophesied future persecution. In so doing, American
Protestantism has denied its roots and ceased the mighty protest from which its
very name is derived.
The British professor at Harvard
University, Harold Laski, clearly
saw the trends in these matters in the United
States when he wrote in The Nation of December
I add, with both
hesitation and regret, my feeling that a good deal of what is most reactionary
in the political and social life of America
today is directly traceable to the influence of a militant Roman Catholic church, which is as much the expression of the purposes of a
foreign power as any influence exerted by the Communist party. . . . No other
body has devoted itself so consistently to poisoning the relations between Russia
and the United States.
It protects child labour; it is building, from infant school to university, its
own educational imperium in imperio [empire within an empire]. It has immense influence over the
movie industry, not least where films of a political complexion are concerned.
It plays a major part in the repression of freedom of speech. . . . It is
attempting with subtlety and skill to establish a concealed control of trade
unions in cities where there is a large Roman Catholic population. I doubt
whether there are three Americans today whose authority, direct and indirect,
counts for more than that of the Cardinal-Archbishop of New
And to this must be added
the curious and significant fact that the members of the Roman Catholic church seem able, like their co-religionists in Great
Britain, to obtain pivotal posts in the foreign
service, exercising a power of infiltration which must make members of the
Communist party feel that they are infants at the game.
Anyone who measures Roman
Catholic strength in the United States
today with what it was a generation ago cannot fail to be impressed by its
growth, as well as perturbed by its direction. Spain
apart, I doubt whether there is any country in the world today in which its
authority is greater than in America.
(Cited in The Christian
these conclusions were true well over half a century ago, how much further has
the United States
progressed under the skillful posturing of Roman
Catholic clerics toward the single-minded goals of the Papacy to control the
political, legislative, and judicial agendas of the greatest nation of history!