On Reparation to the Sacred Heart

“... this duty of expiation is laid upon the whole race of men since, as we are taught by the Christian faith, after Adam's miserable fall, infected by hereditary stain, subject to concupiscences and most wretchedly depraved, it would have been thrust down into eternal destruction. This indeed is denied by the wise men of this age of ours, who following the ancient error of Pelagius, ascribe to human nature a certain native virtue by which of its own force it can go onward to higher things; but the Apostle rejects these false opinions of human pride, admonishing us that we "were by nature children of wrath" (Ephesians ii, 3).”

MISERENTISSIMUS REDEMPTOR

IN MEMORY OF WILLIAM THOMAS WALSH

Who Tried To Warn Us Before It Was Too Late

Reprinted from: The Point
March, 1959
Edited Under Fr. Leonard Feeney

Ten years ago last month, at Saint Agnes Hospital, White Plains, New York, William Thomas Walsh died at the age of fifty-seven. His death was remarked upon, with varying degrees of sympathy, in the principal Catholic papers. Even The New York Times ran a sizeable obituary, exceptional for the mellow tone in which it summarized the life of a man whose books and beliefs had gone so unappreciated in the Times’ past. The biographical information in all the accounts was impeccably truthful. Born in Connecticut, educated at Yale, William Thomas Walsh had been a newspaperman, teacher, historian, something of a dramatist and poet, and had retired as Professor of English at Manhattanville College of the Sacred Heart several months before his death. He had been awarded Notre Dame’s Laetare Medal. Twice he had been decorated by the government of Spain. In 1944, he had won the Catholic Literary Award of the Gallery of Living Catholic Authors. Death had come after a long illness. It was all true. Yet, in not one of the accounts did the real importance of William Thomas Walsh break through the barrier of statistics. No one credited him with this: that in an age when Catholics were so generally ignorant of, and indisposed to learn of, the great dangers that face the Church from without, he understood those dangers and how they arose, and left us a record of his understanding. If he had done no more than reassert the truth that the Church does have enemies, William Thomas Walsh would be deserving of grateful remembrance by American Catholics. But he did many times better than that. With the patience of a thorough scholar, and the zeal of a thorough Catholic, Dr. Walsh traced in several historical studies the mainstreams of present opposition to the Church, from the headwaters of the late Renaissance and the Reformation. He showed there was continuity and purpose in the plans of the Church’s enemies, who, among themselves, maintained hierarchy and chain of command. He said that if Catholics were to protect their Faith, they must acknowledge these enemies, learning from the Church’s experience with them in the past. He said that we must do this despite the inimical atmosphere in which the Church moves today, the atmosphere created by her enemies’ successes. He championed those methods by which the Church had for so many centuries held off her enemies, methods that historical critics have maliciously misrepresented, or ridiculed as “witch hunts.” He took on these critics, too — the exalted Protestant historians — and resoundingly showed them up, from Prescott and Hume to Merriman and Lea.

* * * * *

William Thomas Walsh’s record of the fortunes of the Faith over the past five centuries is wisely centered in Spain. In a series of books entitled Philip II, Isabella of Spain, Characters of the Inquisition, and Saint Teresa of Avila, Walsh exposes and examines every major assault that has been made against the Church since the end of the late middle ages. Spain, he points out, is the one Catholic nation that has faced all these assaults and has survived, still Catholic, to boast of it. Spain was the first of the modern European countries to bear the full weight of the Jewish problem. Her decisive solution was the famous expulsion of the Spanish Jews in 1492. This was the same year that she overthrew the last of the Mohammedan strongholds within her boundaries, thus ending an eight-hundred-year battle with the Church’s Islamic enemies. Similarly, the recurrent threats of Freemasonry and Protestantism were put down by the staunchly Catholic policies of the government and by the dedicated persistence of the Spanish clergy. Dr. Walsh is at his best in re-creating the atmosphere of intrigue that accompanied the religious warfare of the sixteenth century. In the pages of Philip II, he leaves an unforgettable picture of the Protestant Revolt: the fanatic ex-Catholics, the slippery university men, the avaricious upstart Protestant nobility, the ubiquitous Jewish merchants, the Marrano priests, and the expanding centers of Antwerp and Geneva and London all astir with the “new doctrines,” and restless with the plottings of an international and secret fraternity. For even in the 1500s, Freemasonry is clearly at work in the battle against the Church, and it is fixed in much of its present-day identity. There is the Talmudic symbolism, the pagan ritual, the bitter hatred of the Faith, and everywhere the influence of the Jews. Walsh gives details of King Philip’s suppression of the Masonic Illuminati. (They were operating in Spain two centuries before their reorganization under Adam Weishaupt, their “illuminization” of the French lodges, and their bloody, blasphemous triumphs in the French Revolution.) And while Philip, the last of Europe’s strong Catholic kings, was stamping out Masonry in Spain, Elizabeth I of England was opening the way for its spread to all of the Protestant North. Building an English empire to rival and finally wreck the Catholic empire of Spain became a top Judaeo-Masonic objective, and it was not long in the achievement. It has remained for our own day to see England’s abandonment by these same international forces. And this abandonment (in favor of the New York and Moscow two-party world system) has put England back in the ranks of the second-rate powers. Necessarily, in uncovering the origins of our present anti-Christian society, William Thomas Walsh’s books touch on a number of themes that gain new significance when studied in relation to the root issues of Judaeo-Masonry, the Protestant Revolt, and the principles of the French Revolution. Philip II contains, among so many other things, a unique study of the role of a Catholic ruler, his chances for true patriotism, for service and sacrifice in the cause of the Faith, and, contrarily, his abundant chances for falling short. In Saint Teresa of Avila, there is the forgotten lesson of the power of holiness, and Walsh’s unfeigned judgment that one woman of Catholic courage can preserve the Faith of a whole people. Jewish ritual murders and the virtues of several Spanish Inquisitors are two of the more provocative side-studies proposed by Walsh in Isabella of Spain and Characters of the Inquisition. He tells the story of the Holy Child of Sepulveda and devotes a full chapter to the Holy Child of La Guardia. These two young victims suffered torture and crucifixion at the hands of the Jews during Queen Isabella’s reign. And following up his definition of the Inquisition as Spain’s “declaration of independence against the domination of Jews and Moors,” Walsh gives detailed accounts of the treacheries of the Marranos (the pretended converts from Judaism) as exposed by the Dominican Inquisitors. Most exceptional of all is the discussion of the Jewish Talmud in Characters of the Inquisition. Walsh tells plainly why the Talmud became the most-burned book in Christendom, and why its commentaries were the first books to be placed on the Church’s Index. He makes a clear distinction between the divine law of the inspired Old Testament and the diabolical law of the Talmudic rabbis — quoting from both Jewish and Catholic authorities to indicate the extent of the Talmud’s blasphemous and obscene attacks on Our Lord and His Virginal Mother.

* * * * *

Though obliged to dig deep into the past in his search for long-buried historical truths, William Thomas Walsh never lost sight of the present scene. By scrutinizing the enemies that the Church had faced in former times, he sharpened his vision to recognize the perils confronting her today. Thus, in the summer of 1936, as he worked on the final chapters of Philip II, Walsh was painfully conscious of the news coming from contemporary Spain — news of churches being burned, convents wrecked, priests and nuns murdered. When the Spanish army, led by General Franco, rose up against the Masonic-Communistic government that had fostered these outrages, Walsh eagerly assumed the role of advocate for the insurrectionists. Whatever Franco’s defects, he and his men were defending the Mystical Body of Christ, and William Thomas Walsh, a grateful member of that Body, was willing to defend them. When victory finally came for the Spanish Catholic forces, in 1939, William Thomas Walsh was strangely solemn. True, the three-year job of trying to make himself heard above the anti-Franco clamor of America’s Jewish and Masonic press had been exhausting. Yet, that was the sort of hard, satisfying work he would usually have thrived on. In the brooding, prophetic final chapter of Characters of the Inquisition (published in 1940), Walsh revealed what was troubling him. He had been thinking not about the victory that the Church had just secured in Spain, but about the possible defeat looming before it in America. “Here on the last edge and in the twilight of the world,” he wrote, “the stage is set for the reenactment of an ancient tragedy ... Here we have most of the Freemasons of the world, many of the world’s Jews, most of the gold and its masters ... and among them heirs of all the isms and heresies that the Catholic Church has denounced throughout the centuries, and some millions of good bewildered folk who have ceased to believe much in anything ... The real test of our republican experiment here must ultimately be whether it accepts or opposes the Church of Christ ... it must become either a Catholic state, or a slave state.” And Walsh can point to plenty of evidence, even in the year 1940, that America is fast slipping into slavery: “Just now, there seems to be a deadly strife between international capitalism, entrenched in the United States and gradually leading this country toward a State Socialism ... and, on the other side, the seemingly more godless and goldless forms of Socialism beyond the seas.” But, he asks, what is to prevent this American Socialism, “now in the making and already accepted and propagated by the dominant educational forces in this country,” from arriving at “mutually agreeable arrangements” with even the Socialism of Soviet Russia? And with clear insight, in those pre-UN days, he concludes, “As the world grows smaller in time, may not all the forms of Socialism be gathered together by skillful hands into a World State, such as many Masonic writers have advocated ... ? It is not only conceivable, but probable.” And how are American Catholics meeting this dark challenge? It is William Thomas Walsh’s great distress that, in the words of the Gospel figure, they are hiding the light of their Faith under a bushel. Unwilling to preach the strong, sundering truths of the Faith, that will make converts but will also make enemies, American Catholics have settled down to a stagnant complacency. The strong voices raised among them are those of the liberals, protesting their loyalties to the principles of Interfaith, and thus piping the listless faithful to destruction. “Now all these gentlemen, these liberal broad-minded Catholics,” Walsh writes, “many of whom are teaching the next generation of American Catholics, no doubt think they are doing a service to God in smoothing out our differences with others, and neglecting to utter the challenge which Christianity has uttered everywhere else in the world ... But if the history of Christianity teaches anything, it fairly cries out from the stones of desecrated and forsaken and stolen churches, that if they have their way ... they will lead us, if we are foolish enough to follow them, to that abyss over which the English Catholics fell, one by one and family by family, in the sixteenth century. ... Our one hope of winning, for their own good, the millions of unbelievers who surround us ... is to speak boldly the truth God has given us, in season and out of season ... This will inevitably bring persecution upon us ... If we are suspected, ostracized, insulted, starved, beaten, imprisoned, misrepresented, neglected, put to death in a thousand new ways — that is what we have to expect as Christians; and it is a method that will prove as irresistible in the twentieth century as it was in the first and second. Or does anyone imagine that here in America, as an unique exception, the servant shall be greater than his Lord?”

* * * * *

At the end of World War II, William Thomas Walsh journeyed to the tiny village of Fatima in Portugal. He had come to learn at first hand the terrible, beautiful story of what had happened there in 1917: when the Queen of Heaven appeared to three shepherd children and entrusted them with the knowledge that unless the world were converted to her Immaculate Heart, every nation, without exception, would feel the wrath of her Divine Son. When Walsh returned to the United States, it was with the conviction, “that nothing is so important as making known what the Mother of God asked in those apparitions of 1917, which for some reason have been so neglected, so distorted, so misunderstood.” In 1947, he saw the publication of Our Lady of Fatima, the most popular of his books, and the most popular account in English of the Fatima apparitions. Our Lady of Fatima was no pious supplement to William Thomas Walsh’s lifework, but its logical climax. Those anti-Church movements that he had traced through five centuries to our present evil day led inexorably to Our Lady’s warnings of divine vengeance about to fall upon the world. And Walsh had even foreseen the shape of this vengeance. He had predicted One World united in Socialism, in opposition to the catholic unity of the Church. Our Lady of Fatima warned that the Communism of Russia would assuredly dominate the entire world, devastating the Church at the same time, unless her demands were heeded.

* * * * *

It would be false to suggest that one can read every page of William Thomas Walsh without ever encountering any weaknesses. What can be affirmed is that the back-tracking, compromising statements, though present, are not essential to his arguments, nor do they follow from them. It is as though he had descended, momentarily, from the heights of militant Catholic utterance out of sheer dismay at finding himself there all alone. Thus, in any appreciation of William Thomas Walsh, there is inevitably bound up a contrary and stern indictment of those who by vocation and the grace of their office should have joined him — indeed, should have led him — in the battle against the Church’s enemies. That these leaders failed in their obligation is the central reality, and tragedy, of our times. It is a tragedy in which all American Catholics have accepted a role, and which seems to be moving rapidly toward its climax.

Alex Jones Show: Its The Zionists!

REMEMBERING THE ALAMO

By Chuck Baldwin

February 23 marks the anniversary of the beginning of the battle of the Alamo back in 1836. For more than 13 days, 186 brave and determined patriots withstood Santa Anna's seasoned army of over 4,000 troops. To a man, the defenders of that mission fort knew they would never leave those ramparts alive. They had several opportunities to leave and live. Yet, they chose to fight and die. How foolish they must look to this generation of spoiled Americans.

It is difficult to recall that stouthearted men such as Davy Crockett (a nationally known frontiersman and former congressman), Will Travis (only 23 years old with a little baby at home), and Jim Bowie (a wealthy landowner with properties on both sides of the Rio Grande) really existed. These were real men with real dreams and real desires. Real blood flowed through their veins. They loved their families and enjoyed life as much as any of us do. There was something different about them, however. They possessed a commitment to liberty that transcended personal safety and comfort.

Liberty is an easy word to say, but it is a hard word to live up to. Freedom has little to do with financial gain or personal pleasure. Accompanying Freedom is her constant and unattractive companion, Responsibility. Neither is she an only child. Patriotism and Morality are her sisters. They are inseparable: destroy one and all will die.

Early in the siege, Travis wrote these words to the people of Texas: "Fellow Citizens & Compatriots: I am besieged by a thousand or more of the Mexicans under Santa Anna. . . . The enemy has demanded a surrender at discretion, otherwise the garrison are to be put to the sword . . . I have answered the demand with a cannon shot & our flag still waves proudly from the walls. I shall never surrender or retreat. . . . VICTORY OR DEATH! P.S. The Lord is on our side. . . ."

As you read those words, remember that Travis and the others did not have the A.C.L.U., P.E.T.A., People for the un-American Way, and the National Education Association telling them how intolerant and narrow-minded their notions of honor and patriotism were. A hostile media did not constantly castigate them as a bunch of wild-eyed extremists. As schoolchildren, they were not taught that their forefathers were nothing more than racist jerks.

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THE CATHOLIC PATRIOT

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St. Valentine's Day

The real story of why we celebrate love.

by Paul Kokoski

For most people, St. Valentine's Day is a day of affection and confectionary, a day of kisses, candy and flowers. But just as Christmas is about more than gifts, so too does Valentine's Day have a deeper meaning.

The true romance of the celebration begins with the legend of St. Valentine in roughly 270 A.D.

St. Valentine was a holy priest who was arrested and imprisoned for marrying Christian couples and for aiding Christians who were being persecuted during the reign of Claudius the Goth (Claudius II).

He was brought to prison where he was tortured in an attempt to make him renounce his Christian faith. When Valentine instead tried to convert Claudius, he was executed outside the Flaminian Gate on Feb. 14, in about the year 270 A.D.

One legend says, while awaiting his execution, couples for whom he had conducted marriages brought him flowers and gifts to show their respect and admiration.

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One Cure for Racial Anemia

It is obvious to anyone who wants to see the obvious that the white European is suffering from racial anemia. He has no desire to defend his race or to see his race perpetuated. The liberal thinks that racial anemia is merely intellectual maturity, but of course the liberal is diseased and incapable of making a judgment on important matters. And racial suicide is an important matter.

The white, neo-pagan, nationalist cartel holds it as an article of faith that the Christian faith is the cause of racial anemia. The reasoning from that quarter, to the extent that one can find any reasoning in their anti-Christian diatribes, seems to go as follows: “The non-European races which do not have a Christian tradition do not have racial anemia, and the vast majority of the Mass-going and church-going, white Christians do have racial anemia. Therefore, the Christian faith and those who adhere to it are the cause of white, racial anemia. If we eliminate Christianity and all white Christians, there will be no more racial anemia; there will be a small, elite band of superior white intellects that will have dominion over the face of the earth.”

The problem with the white neo-pagan is that he drinks from the same stream as the liberal, the stream of abstracted unreality. The waters do not have the same effect on each individual, but every individual that drinks from them becomes unable to see through the eye, past the material world, to the spiritual world behind the arras. In the case of the liberal, the waters make him deny the concrete spirit and blood Christianity for an abstracted religion of his own invention. With some variations, the liberal has chosen to worship the idea of the black man.

Like the liberal, the neo-pagan has rejected spirit and blood Christianity for an abstract religion of his own, but in the neo-pagan’s case (remember that the stream of unreality, like an LSD trip, inspires different visions of unreality) his drink from the stream of unreality causes him to worship the white Übermensch, the man with the superior intellect. However, divorced from God, the white Übermensch is a pathetic, hopeless creature, because the white man cannot, like the other races, make his race into his God. The white man needs depth. He must seek his beginning and his end.

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How to live to be 100+

Aviation, Geography, and Race

by Charles A. Lindbergh

featured in Reader's Digest, November, 1939, pp. 64-67

Aviation has struck a delicately balanced world, a world where stability was already giving way to the pressure of new dynamic forces, a world dominated by a mechanical, materialist, Western European civilization. Aviation is a product of that civilization, borne on the crest of its outlook. Typical also of its strength and its weakness, its vanity and its self-destruction - men flung upward in the face of God, another Icarus to dominate the sky, and in turn, to be dominated by it; for eventually the laws of nature determine the success of human effort and measure the value of human inventions in that divinely complicated, mathematically unpredictable, development of life at which Science has given the name of Evolution.

Aviation seems almost a gift from heaven to those Western nations who were already the leaders of their era, strengthening their leadership, their confidence, their dominance over other peoples. It is a tool specially shaped for Western hands, a scientific art which others only copy in a mediocre fashion, another barrier between the teeming millions of Asia and the Grecian inheritance of Europe - one of those priceless possessions which permit the White race to live at all in a pressing sea of Yellow, Black, and Brown. But aviation, using it symbolically as well as in its own right, brings two great dangers, one peculiar to our modern civilization, the other older than history. Since aviation is dependent on the intricate organization of life and industry, it carries with it the environmental danger of a people too far separated from the soil and from the sea - the danger of that physical decline which so often goes with a high intellectual development, of that spiritual decline which seems invariably to accompany an industrial life, of that racial decline which follows physical and spiritual mediocrity.

A great industrial nation may conquer the world in the span of a single life, but its Achilles' heel is time. Its children, what of them? The second and third generations, of what numbers and stuff will they be? How long can men thrive between walls of brick, walking on asphalt pavements, breathing the fumes of coal and of oil, growing, working, dying, with hardly a thought of wind, and sky, and fields of grain, seeing only machine-made beauty, the mineral-like quality of life. This is our modern danger - one of the waxen wings of flight. It may cause our civilization to fall unless we act quickly to counteract it, unless we realize that human character is more important than efficiency, that education consists of more than the mere accumulation of knowledge.

But the other great danger is more easily recognized, because it has occurred again and again through history. It is the ember of war, fanned by every new military weapon, flaming today as it has never flamed before. It is the old internal struggle among a dominant people for power; blind, insatiable, suicidal. Western nations are again at war, a war likely to be more prostrating than any in the past, a war in which the White race is bound to lose, and the others bound to gain, a war which may easily lead our civilization through more Dark Ages if it survives at all. In this war, aviation is as important a factor as it has been a cause - a cause due to its effect on the balance of strength between nations, a factor because of the destruction and death it hurls on earth and sea. Air power is new to all our countries. It brings advantages to some and weakens others; it calls for readjustment everywhere.

If only there were some way to measure the changing character of men, some yardstick to reapportion influence among the nations, some way to demonstrate in peace the strength of arms in war. But with all of its dimensions, its clocks, and weights, and figures, science fails us when we ask a measure for the rights of men. They cannot be judged by numbers, by distance, weight, or time; or by counting heads without a thought of what may lie within. Those intangible qualities of character, such as courage, faith, and skill, evade all systems, slip through the bars of every cage. They can be recognized, but not measured. They lie more in a glance between two men than in any formula or mathematics. They form the unseen strength of an army, the genius of a people.

Likewise, in judging aviation, in its effect on modern nations, no satisfactory measurement of strength exists. It is bound to geography, environment, and racial character so closely that an attempt to judge by numbers would be like counting Greeks at Marathon. What advantages will they gain? What new influence can they exert? To judge this, one must look not only at their aviation but at them, at the geography of their country, at their problems of existence, at their habits of life.

Mountains, coastlines, great distances, ground fortifications, all those safeguards of past generations, lose their old significance as man takes to his wings. The English Channel, the snow-capped Alps, the expanses of Russia, are now looked on from a different height. The forces of Hannibal, Drake and Napoleon moved at best with the horses' gallop or the speed of wind on sail. Now, aviation brings a new concept of time and distance to the affairs of men. It demands adaptability to change, places a premium on quickness of thought and speed of action.

Military strength has become more dynamic and less tangible. A new alignment of power has taken place, and there is no adequate peacetime measure for its effect on the influence of nations. There seems no way to agree on the rights it brings to some and takes from others. The rights of men within a nation are readjusted in each generation by laws of inheritance – land changes hands as decades pass, fortunes are taxed from one generation to the next; ownership is no more permanent than life. But among nations themselves there is no similar provision to reward virility and penalize decay, no way to reapportion the world's wealth as tides of human character ebb and flow – except by the strength of armies. In the last analysis, military strength is measurable only by its own expenditure, by the prostration of one contender while the other can still stagger on the field - and all about the wolves of lesser stature abide their time to spring on both the warriors.

We, the heirs of European culture, are on the verge of a disastrous war, a war within our own family of nations, a war which will reduce the strength and destroy the treasures of the White race, a war which may even lead to the end of our civilization. And while we stand poised for battle, Oriental guns are turning westward, Asia presses towards us on the Russian border, all foreign races stir restlessly. It is time to turn from our quarrels and to build our White ramparts again. This alliance with foreign races means nothing but death to us. It is our turn to guard our heritage from Mongol and Persian and Moor, before we become engulfed in a limitless foreign sea. Our civilization depends on a united strength among ourselves; on strength too great for foreign armies to challenge; on a Western Wall of race and arms which can hold back either a Genghis Khan or the infiltration of inferior blood; on an English fleet, a German air force, a French army, an American nation, standing together as guardians of our common heritage, sharing strength, dividing influence.

Our civilization depends on peace among Western nations, and therefore on united strength, for Peace is a virgin who dare not show her face without Strength, her father, for protection. We can have peace and security only so long as we band together to preserve that most priceless possession, our inheritance of European blood, only so long as we guard ourselves against attack by foreign armies and dilution by foreign races.

We need peace to let our best men live to work out those more subtle, but equally dangerous, problems brought by this new environment in which we dwell, to give us time to turn this materialistic trend, to stop prostrating ourselves before this modern idol of mechanical efficiency, to find means of combining freedom, spirit, and beauty with industrial life - a peace which will bring character, strength, and security back to Western peoples.

With all the world around our borders, let us not commit racial suicide by internal conflict. We must learn from Athens, and Sparta before all of Greece is lost.

Reader's Digest, Nov. 1939, Vol. 35

Denmark Vesey Was a Terrorist

Revelations about the United States Conference of Catholic Bishops