4 of 4)
By CHRISTIAN EDWARDSON
(Revised) Copyright, 1943
THE UNITED STATES IN PROPHECY
p 234 --
A BEAUTIFUL PICTURE -- We
have now seen that " the first beast " of Revelation 13:
1-10 represents the Papacy, and that it received its "deadly
wound" in 1798, when the Papal States had been abolished, Rome
declared a republic, and Pope Pius VI taken a prisoner into France
where he died in " captivity," August 19, 1799. (Revelation
13: 3, 10.) The prophet then sees "another beast coming up."
Verse11. Knowing that a "beast" in prophecy represents
a "kingdom " (Daniel 7: 23) we must conclude that a new
nation was to come up about 1798. In 1754 John Wesley, in his "New
Testament with Explanatory Notes," applied the beast of
Revelation 13: 1-10 to the Papacy, and then wrote the following
note under the eleventh verse: "
Another . . . beast. . . . But he is not yet come, though he cannot
be far off; for he is to appear at the end of the forty-two months
of the first beast. And he had two horns like a lamb-a mild, innocent
appearance. " -- p . 427.
this new nation let us notice the following points in this prophecy:
When the prophet saw the papal beast go "into captivity (Revelation
13: 10), he " beheld another beast" "like a lamb"
"coming up." Verse 11. A lamb is not full grown.
This nation, therefore, would be coming up, and not be full grown
in 1798, when the papal beast went into captivity.
While the four beasts of Daniel 7: 3, and the first beast of Revelation
13: 1, all came up from " the sea," which in prophecy
means "peoples, and multitudes" (Revelation 17: 15), the
second beast of Revelation 13: 11 came "up out of the earth,"
indicating that, while the former kingdoms arose in countries populated
with peoples and multitudes, this latter nation was to rise in new
territory, not formerly occupied.
p 235 --
(3) The dragon of Revelation 12, and the first beast of Revelation
13, both had crowns, but this beast had none, which would indicate
that it was to be a republic, having no crowned head.
It would exercise its power "before" the papal
beast (verse 12), showing that it is not a Catholic nation, nor
counted as part of the papal confederacy, therefore it would naturally
be a Protestant nation to begin with.
would be a great nation, for it was equal in power
to the Papacy. Verse 12.
And yet its principles were to be lamblike, mild (verse 11), or
as the Danish and German have it: "Like the lamb," --
"Christlike. And Christ advocated two great principles: First,
separation of church and state. He said: "Render therefore
unto Caesar the things which be Caesar's, and unto God the things
which be God's." Luke 20: 25. That is, keep the two separate.
Second, religious liberty. He said: "If any man
hear My words, and believe not, I judge him not." John 12:47.
"Judge not, that ye be not judged." Matthew 7: 1.
It is evident
that only one nation answers to all these specifications: the United
States of America. It became an independent
nation in 1776, and was not full grown in 1798, having only thirteen
states, compared with forty-eight now. Its peaceful growth and principles
of liberty answer also to the predictions of this prophecy.
The words "coming
up" used in Revelation 13: 11 mean to "spring
up, as plants." -- T. S. Green's Lexicon, p. 9.
And G. A. Townsend says: "The
history of the United States was separated by a beneficent Providence
far from this wild and cruel history of the rest of the continent,
and, like a silent seed, we grew into empire." -- "
The New World Compared with the Old," p. 635. Hartford:
of Romanism had taken such deep root in the human heart that although
the Puritans had come to this country to seek liberty of worship
for themselves, they soon established a state religion, and persecuted
dissenters most bitterly.
p 236 --
In several of the Colonies good citizens were put in the stocks
for not going to church on Sunday; they were mercilessly whipped,
or even put to death, for differing from the established religious
Many of the
nobler minds had grown tired of political tyranny and religious
bigotry, and determined to throw off both yokes in one stroke. On
June 7, 1776, Richard Henry Lee introduced a resolution in the Continental
Congress at Philadelphia, Pa., declaring, "
That these United Colonies are and of right ought to be free and
independent States, that they are absolved from all allegiance to
the British Crown, and that all political connection between them
and the state of Great Britain is and ought to be totally dissolved."
A committee, consisting of Thomas Jefferson, Benjamin Franklin,
John Adams, Roger Sherman, and Robert R. Livingston, was appointed
to draft a formal Declaration, which was penned by Mr. Jefferson,
and on June 28, Congress proceeded to consider it. The discussion
that followed was a tremendous struggle. On July 2, Lee's resolution
was voted, and finally at 2: 00 P.M., July 4, 1776, the Declaration
of Independence was voted, and the bell in the tower of Independence
Hall, where they were assembled, rang out the joyful news. This
bell bore the now prophetic inscription, "Proclaim liberty
throughout all the land unto all the inhabitants thereof."
Leviticus 25: 10.
the colonies, indeed, the Declaration was hailed as the passing
away of the old world and the birth of the new." -- "Great
Events of the Greatest Century," R. M. Devens, p. 29.
The noble men
who framed the Declaration did not ask for toleration. They understood
the fundamentals of true liberty, and declared: "We
hold these truths to be self-evident, that all men are created equal;
that they are endowed by their Creator with certain unalienable
rights; that among these are life, liberty, and the pursuit of happiness.
That to secure these rights, governments are instituted among men,
deriving their just powers from the consent of the governed."
truths these are,
p 237 --
written in Independence Hall. "Within
that temple was born a nation, in whose destiny were wrapped the
interests of Liberty and
of Civilization to the end of time."' -- Id.. p.
Constitution, adopted September 17, 1787, and ratified by the
several states between December 7, 1787 and May 29, 1790, has this
statement in its preamble: "We,
the people of the United States in order to . . . secure the blessings
of liberty to ourselves and our posterity, do ordain and establish
Constitution for the United States of America."
friends of religious liberty, who had so long suffered persecution,
feared that the Constitution did not sufficiently safeguard liberty
of conscience, and they wrote to George Washington in regard to
it. The following is his reply, dated August
" If I
could have entertained the slightest apprehension that the Constitution
framed by the convention where I had the honor to preside might
possibly endanger the religious rights of any ecclesiastical society,
certainly I would never have placed my signature to it; and if I
could now conceive that the general government might ever be so
administered as to render the liberty of conscience insecure, I
beg you will be persuaded that no one would be more zealous than
myself to establish effectual barriers against the horrors of spiritual
tyranny and every species of religious persecution. For, you doubtless
remember, I have often expressed my sentiments that any man, conducting
himself as a good citizen and being accountable to God alone for
his religious opinions, ought to be protected in worshiping the
Deity according to the dictates of his own conscience." --
" History of the Baptists," Thomas Armitage, D.
D., LL. D., pp. 806, 807. New York: 1890.
A month later,
September 23, 1789, the first ten Amendments to the Constitution,
also called the Bill of Rights, were approved by Congress. By December
15,1791, they had been ratified by ten states, and were declared
in force. The first Amendment reads: "Congress
shall make no law respecting an establishment of religion, or prohibiting
the free exercise thereof; or abridging
p 238 --
the freedom of speech
or of the press; or the right of the people peaceably to assemble,
and to petition the government for a redress of grievances."
In the prophecy
this beast "had two horns like a lamb." Dr. Alexander
Cruden gives many examples in his Concordance to show that
"the Scripture mentions
the horn as the symbol of strength. " -- Art. "Horn,"
p. 291. And the real strength of this republic has been
its two great principles: civil and religious liberty --
a state without a king, and a church without a pope. G. A. Townsend,
speaking of the real secret of power in this country, says: "'In
view of this unparalleled progress and combination, what are the
little toys with which we vex ourselves in Europe? What is this
needle gun, we are anxious to get from Prussia, that we may beat
her next year with it? Had we not better take from America the principle
of liberty she embodies, out of which have come her citizen pride,
her gigantic industry, and her formidable loyalty to the destinies
of her Republican land?" -- "The New World Compared
with the Old," p. 462. TOP
of our power at home, and our influence abroad, was the citizens'
love for, and enthusiastic devotion to, their country, which guaranteed
liberty to all, instead of oppression by taxation and religious
despotism, as had been the rule in former ages.
As the principles
of liberty and the inherent equality of all men, enunciated in the
Declaration of Independence, and in the first Amendment to the Federal
Constitution, spread in Europe, people became awakened to their
God-given rights. Mr. Townsend says: "Since
America was discovered she has been a subject of revolutionary thought
in Europe. . . . Out of her discovery grew the European reformation
in religion; out of our Revolutionary War grew the revolutionary
period of Europe." -- Ibid., pp.462, 463.
saw these two powerful horns on the lamblike
p 239 --
beast, and thinking men today have also caught the vision of
their power in the world.
SAD CHANGE -- We wish we could close the picture here,
and leave its unmarred beauty lingering in our minds; but, sad to
say, there is another chapter to it that must be read. The prophet
continues: "He spake as a dragon." Revelation 13:
11. A nation speaks through its laws. This prophetic statement,
therefore, reveals that a great change in policy is to come over
our beloved country. The "dragon" is a symbol of pagan
Rome, that persecuted the early Christians during the first three
centuries. (Revelation 12: 1-5, 11.) And a similar persecution will
be inaugurated against the "remnant" church, for we read:
"The dragon was wroth with the woman [church], and went to
make war with the remnant of her seed, which keep the commandments
of God, and have the testimony of Jesus Christ." Revelation
12: 17. And he has "great wrath, because he knoweth that he
hath but a short time." Verse 12. Here we see what is meant
by speaking "as a dragon," and we also see upon whom this
persecution will come; namely, upon commandment-keepers.
also reveals what influence will be brought to bear
upon our lawmakers and people to produce this sad change. We have
already seen that "the first beast" of Revelation 13:
1-10 represents the Papacy, and by reading the eleventh and twelfth
verses we see that the effort of the lamblike beast will be to cause
"the earth and them which dwell therein to worship the first
beast, whose deadly wound was healed." That is: The whole
trend is Romeward, therefore it must be Rome that is working in
disguise to bring about such a trend. And now as to the facts in
the case. We quote the following from Roman Catholic sources:
At the Centennial
Conference of American Catholics, held in Baltimore, November, 1890,
Archbishop Ireland said: "Catholics
of the United States are called . . . to make America Catholic.
. . . The church triumphant in America,
p 240 --
Catholic truth will
travel on the wings of American influence, and with it encircle
the universe." -- " The Pope and the New Era,"
pp. 222, 223. London: W. T. Stead, 1890.
A letter from
Rome, dated October 14, 1894, says: "
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." -- " Catholic Standard and Times"
(Philadelphia), November 3, 1894; quoted in "Protestant Magazine,"
October, 1913, p. 441. TOP
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.
" It seems
to me that the main support of Protestantism comes from the United
States and England. . . . If we put an end to this effort in England
and the United States by making these nations predominantly Catholic,
we will have removed the chief obstacle to the conversion of the
world to the true faith. . . . A vigorous effort in the United States
at this time will reduce the opposition to an insignificant condition.
. . . In the course of another century, the [Protestant] sects will
be a study for the historian and antiquarian along with Arianism."
-- Extract from a letter in "The Missionary" (Roman
Catholic), Washington, D. C.: May, 1910; quoted in. " Protestant
Magazine, Vol. II, p. 22.
movement has already made such progress in England, that, with a
little careful manipulation, its leaders anticipate very little
opposition in the future. (See " History of the Romeward
Movement in the Church of. England," London: 1900, and
"The Secret History of the Oxford Movement," London:
1899, both by Walter Walsh; and "The Oxford Movement in
America, " by Rev. C. E. Walworth, New York: 1895;
p 241 --
"The Jesuits and the British Press," by Michael
J. F. McCarthy).
Now the "
Catholic Action " is focused on America, not in an antagonistic
way, but quietly, in wisely planned, systematically organized, and
well directed efforts along numerous lines, so as to gain favor
among Protestants, and not to be suspected as propaganda. And, remarkable
as it may sound, Protestant leaders and people are totally asleep
on the Catholic question, even more so than the Huguenots were in
France before the St. Bartholomew's Massacre.
Dr. E. Boyd
Barrett, for many years a Jesuit, and still a Roman Catholic, as
far as the author knows, has the following to say about the plans
of his church: "
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," -- "Rome Stoops to Conquer,"
p. 15. New York: 1935.
the fight, may be drawn out. It may last for five or ten years.
Even if it last 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.
the fight, as she has ever fought when battles were most desperate
in the past, Rome will use steel, and gold, and silvery lies. Rome
will stoop to conquer." -- Id., pp. 266, 267. TOP
In a communication
from Vatican City, published in the Saint Paul Pioneer Press,
November 4, 1936, we read: "
Pope Pius 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
p 242 --
bishops as before.
The priest's education is to be thoroughly revised and modernized
-- with special attention to modern propaganda methods. In addition
there will be established in each country a central bureau, responsible
only to Rome, to combat red agitation with every political weapon
available. . . . The church must fight, and at once.
has shown us the way of getting at the modern man. He has embarrassed
us by showing and using the political power of the church so openly.
. . . We know how to tackle America today, and that is our most
important problem at the moment.
is contacting the American cardinals and leading Catholic personalities
. . . . to explain the Vatican's plan for the new crusade . . .
. The Catholic political organizations in the large cities, like
Tammany Hall, will give the church a good lever. Those contacts
are also being carefully inspected by the pope's minister.
itself resembles a general staff headquarters preparing plans and
arms for a big offensive. Since the time of the Counter-Reformation,
churchmen say, no such extensive reorganization of personnel and
propaganda methods has been undertaken. The whole world-wide net
of Catholic organizations and sub-organizations is being contacted
directly from Rome and cleared for action. The church is to be adjusted
to modern political, social, and cultural conditions. " --
p. 10, col. 3, 4, used by permission.
speaks of Eugenio Cardinal Pacelli, then papal secretary of state,
coming from the Vatican to effect the above mentioned reorganization.
He toured the United States "in a chartered airplane."
Christian Science Monitor says: "The
visit of a high Roman prelate to the United States on the eve of
an election is as unprecedented as it is delicate. " --
Oct. 2, 1926.
plan of conquest was well understood years ago. An illustration
in Harper's Weekly of October 1, 1870, pictured the
pope pointing to America as "The Promised Land."
Roman hierarchy knew that the older Protestants, who had read about
the persecutions of the Dark Ages, and who knew some of the inside
workings of the papal church, would never become Catholics. Rome's
hope lay in capturing the younger generation. If the Papacy could
cover up those dark pages of its history, when it waded in the blood
of martyrs, and could appear in the beautiful modern dress of a
real champion for liberty, as a lover of science, art, and education,
it would appeal to the American youth, and the battle would be won.
who through years of experience in Europe, have become experts in
molding young minds, are now establishing schools everywhere, that
are patronized by thousands of Protestant youth. They have also
undertaken the delicate task of Romanizing the textbooks of our
public schools, and books of reference, in order to cover up their
past, and to whitewash the Dark
Ages. That Romanists desire to cover up their past record of bloody
persecution is acknowledged by that honorable Roman Catholic author,
Alfred Baudrillart, Rector of the Catholic Institute of Paris. After
giving a frank statement of the many persecutions of which his church
is guilty, he says in the words of Mgr. d'Hulst: "'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 facts and institutions in the
past which have made orthodoxy compulsory."' -- " The
Catholic Church; the Renaissance and Protestantism," Alfred
Archeveque Cardinal Baudrillart, pp. 183, 184.
TEXTBOOKS -- In
the first place, all general histories used in our public schools
and high schools had to be revised to eliminate every
p 244 --
trace of the objectionable features from their pages. Plain
historical facts of the Middle Ages, -- such as the popes' interference
with public government (as in the case of Henry IV, Emperor of Germany,
A. D. 1077, and King John of England, A. D. 1213); the persecution
of Waldenses, Albigenses, and Huguenots; the Inquisition; the sale
of indulgences; and the Reformation, -- all had to be eliminated
or rewritten so as to exonerate the Papacy, and brand its opponents
simply as political offenders and revolutionists, who suffered at
the hand of the civil government, instead of being persecuted by
the Church for their religion.
changes could never have been accomplished so quietly if Protestantism
had not been asleep. At times it became necessary to create public
sentiment against a certain textbook through newspaper articles
written by some learned Catholic professor, and then pressure was
brought to bear on school boards to eliminate it, substituting for
it a Romanized book. Thus Swinton's " Outlines of History"
was thrown out of the schools, and "Anderson's History"
was blacklisted, but later revised according to Catholic wishes,
and brought back to take the place of Swinton's. Myers's "
Medieval and Modern History" was also censored. At first
the author refused to change it, claiming "history is history,"
but later it was revised and came into quite general use for a time.
Not all of this was done in the dark. As one example of protest
we refer the reader to Senate Document on Public Hearing before
the United States Committee on Education and Labor, Friday, February
15, 1889, and Friday, February 22, 1889, on " Senate Resolution
No. 86:* Proposing an Amendment to the Constitution of the
United States Respecting Establishment of Religion and Free Public
Schools," which unmasks some of this work. We shall now point
out two of the vital changes made in our textbooks:
Church will never acknowledge the Reformation of the sixteenth century
as a reform, but brands it as a " revolt " against
the authority of the pope, and as a "revolu-
* -- "
Liberty, " Vol. V, No. 3, Third Quarter. 1910 pages 30-32.
p 245 --
tion." A sure earmark, therefore, of all Romanized textbooks
is the fact that they never speak of the Reformation as a work of
reform but as "the Protestant Revolt," "the Protestant
Revolution," ",the so-called Reformation," or "what
is called the Reformation." Let any one look it up in the schoolbooks
used by his children, and see for himself.
To give the
readers who may not have seen the textbooks used in our schools
today an idea of what the Protestant children are taught, we shall
take the "History
of Western Europe," by Professor J. H. Robinson,
as an example. It has the following chapters on the Reformation
of the sixteenth century: chapter
24, " Germany Before the Protestant Revolt "; chapter
25, "Martin Luther and His Revolt Against the Church";
chapter 26, "Course of the Protestant Revolt in Germany";
chapter 27, "The Protestant Revolt in Switzerland and England."
Chapter 25 says: "As Luther became a confessed revolutionist,
he began to find friends among other revolutionists and reformers."
-- p. 393. Chapter 28 takes up the effort of the Catholics
to destroy the Reformation by a counterreform, by the work of the
Jesuits, and the bloody persecution of Protestants in Spain, in
the Netherlands, and France. This chapter is entitled:
"The Catholic Reformation," and yet it comes the
farthest from deserving the title of reformation of all the above-mentioned
chapters. In these Romanized textbooks the historical facts of the
Middle Ages are entirely reversed. The way the last-mentioned chapter
extols the Jesuits shows who has put their stamp on the book.
Senator Thomas E. Watson truthfully says: "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 innocent millions, murdered by papal
persecutors, and that there never was such a monstrosity as the
alleged sale of papal pardons of sins.
youth in this Catholic way, and the consequences are logical."
-- " Roman Catholics in America Falsifying History
p 246 --
the Minds of Protestant School Children," p. 5. Thompson,
OF INDULGENCES -- Histories used in the public schools
in the United States up to the year 1900 were opposed by the Roman
Catholic Church on the ground that they were not stating the truth
about "indulgences." These histories simply stated that
Martin Luther began the Reformation by opposing Tetzel's sale of
indulgences, which is a historical fact.
Introduction to the History of Western Europe,"
by Professor J. H. Robinson, says: "It
is a common mistake of Protestants to suppose that the indulgence
was forgiveness granted beforehand for sins to be committed in the
future. There is absolutely no foundation for this idea."
-- p. 391. Ginn and Co.: 1903.
is copied on page 311 in "A General History of Europe,"
by Robinson, Breasted, and Smith, a textbook quite generally used
of late. We shall leave it with the reader to judge whether such
statements actually represent the Protestant conception of "indulgences,"
or whether they are part of a program to cover up historical facts;
and we would respectfully ask: Are not American youth entitled to
know the unvarnished facts of history? TOP
facts about "indulgences," gathered from unquestionable
sources, are found on pages 162-172 of this book. It is here shown
that the idea of "indulgences" had so degenerated between
the eleventh and the sixteenth centuries, that they were actually
sold for money. Tetzel's "Indulgences" read: I "absolve
thee . . . from all thy sins, transgressions and excesses . . .
and I restore thee . . . to that innocence and purity which thou
possessedst at baptism; so that, when thou diest, the gates of punishment
shall be shut, and the gates of the paradise of delight shall be
open." -- Coxe's "House of Austria," Vol.
I, p. 385. London: George Bell and Sons, 1906.
p 247 --
REVISING BOOKS OF REFERENCE -- The
next step in the papal plan was to revise all books of reference,
such as encyclopedias, dictionaries, and larger historical works,
so as to mold the minds not only of pupils but also of teachers
and of preachers. An example of this is seen in the revision of
the New International Encyclopedia. The editor of the
Catholic Mirror (at that time the official organ of Cardinal
Gibbons), in a lengthy editorial, dated October 28, 1905, tells
of how the publishers of that Encyclopedia co-operated with the
Jesuits in revising it. He quoted the following letter from the
Rev. Thomas J. Campbell, S. J., which he had just received: "Dodd,
Mead and Co. sent their representatives to us, and not only expressed
a desire to avoid misstatements in their encyclopedia, but asked
for some one to excise whatever might be offensive. . . . Mr. Conde
B. Pallen took the matter in hand, and was afforded full liberty
to revise and correct not only the topics which dealt professedly
with Catholic subjects but those also which might have even an indirect
bearing on them. . . . The firm has done all in its power to make
it acceptable to Catholics. " -- Quoted in "Liberty,"
Vol. V, No. 3, pp. 34, 35. Washington, D. C., 1910.
was done, every effort was made to get this New International
Encyclopedia into the hands of all Protestant ministers in this
country, who were unaware of its Romanized features. Its molding
influence was soon seen in the striking similarity in viewpoint
(on many subjects) between the Roman theology and that of the Protestant
pulpit and press, and this is becoming more so now after practically
all encyclopedias have been Romanized. Even Webster's Dictionary
has not been allowed to speak its old familiar truths any more.
We read: "Time
was when complaint was common that injustice was done to the Catholics
in ' Webster's Dictionary.' There is no room for such a thing in
the new ' Webster's International Dictionary,' issued by
G. and C. Merriam Co., Springfield, Mass., because Vicar-General
Callaghan, of the diocese of Little Rock,
p 248 --
has revised and edited
everything appertaining to the church." -- "Freeman's
Journal" of New York, May 28,1892. Since
then a Catholic official has been regularly connected with the editorial
staff, whenever a new revision was made, as can be seen in the preface
of later editions.
the next encyclopedia, we ask brewery officials to edit everything
pertaining to temperance and the liquor question, and ask the officials
of Wall Street to edit all that pertains to capital and labor, would
we then get a more correct and unbiased representation of these
subjects? We ask why, then, should Roman Catholic officials edit
everything pertaining to the Protestant controversy with Rome?
At the First
American Catholic Missionary Congress, held at Chicago, November
17, 1908, Dr. William McGinnis outlined the program of the International
Catholic Truth Society for making America Catholic: (1) by
Romanizing our schoolbooks, (2) by revising our books of
reference, (3) by controlling the daily press, (4)
by capturing the libraries. He said in part: "A
few years ago the publishers of an encyclopedia in twelve volumes
entered the office of the Truth Society and said: ' We realize there
are many misstatements and errors regarding things Catholic in this
work, but we put the whole edition in your hands and will accept
every correction you make and every addition which you wish to insert.'
. . . So, likewise, one of the largest publishing houses of the
United States, a house that supplies perhaps one third of the textbooks
used in the public schools of America, asked that certain books
might be examined and erroneous statements and unjust charges against
the Church be corrected. . . . And we are happy to say that in practically
every case these misrepresentations of the Church that otherwise
would have gone into the minds of millions of children were courteously
corrected by gentlemanly authors." -- " The Two
Great American Catholic Missionary Congresses," pp. 427,
428. Chicago: J. S. Hyland and Co., 1914. TOP
parents would not send their children to Catholic parochial schools,
but they will allow them to be taught
p 249 --
the same thing from Romanized textbooks, without any protest!
We ask, What
made the afore-mentioned publishers so anxious to have the Catholics
revise the public schoolbooks and encyclopedias, which they intended
to publish? Why did they not go to some Protestant organization
to have the books revised? Was it because Protestants are not educated?
Certainly not! But these publishers knew from experience, that,
unless the books were Romanized, Catholic societies would stir up
such opposition against their use, that it would result in financial
loss to the publishers. Dr. McGinnis tells the secret when he relates
how he had urged the Knights of Columbus to
" wake up"
and "form a committee,"
to examine the "histories
of education in use in high schools and normal schools."
He says: "The spirit
of Knighthood was not dead in that Council, the subject was investigated,
the book I had quoted from was the textbook of the class, and, after
much discussion, it was removed from the curriculum of the school."
-- Id., pp. 423, 424.
Any one who
will take the trouble to examine the textbooks used in our public
schools before 1900, and compare them with those used after this
Romanizing propaganda began, will discover the fact that the Romanizing
features have been introduced gradually into a series of
textbooks, the one taking the place of the other as fast as the
public could assimilate the Catholic sentiments and phraseology,
and the same is true regarding books of reference.
THE PUBLIC PRESS -- Dr. McGinnis also spoke of their
plans regarding the daily papers. He said: "We
may consider briefly the program of the International Catholic Truth
Society in reference to two great agencies in the formation of the
minds and hearts of the great American people, -- the press and
the public libraries,
press . . . mold[s] the thought and influence[s] the will of the
country . . . . We do demand that the great Catholic Church, in
her saving doctrines and in her marvelous activities,
p 250 --
should be brought
more prominently before the American public." -- Id.,
further stated that arrangements had been made with the Vatican
for Catholic reporters all over the world to furnish material for
the "Truth Society" to be used in the daily press, and
then he says: "With
a membership of two or three thousand scholarly, zealous priests
and laymen, and the headquarters of the Society acting as a clearing
house, calumnies would not remain unanswered, misstatements of doctrines
would be corrected. " -- Id., pp. 420, 421. TOP
moreover, that refutations and corrections, valuable though they
be, are not sufficient. We want to carry the campaign a little farther.
We want to make of the press of this country a positive agency in
the dissemination of Catholic ideas. . . . We are now furnishing
on the first and third Sundays of each month one column or a column
and a half of positive Catholic matter to daily papers. . . . But
the 'Notes and Comments' . . . deal with such topics as the conversion
of some distinguished scholar, the life work of a recently deceased
Catholic who was eminent in the domain of physical science, archeological
discoveries bearing upon Christian doctrine, important congresses
abroad. . . . If the demands of our people prove that the new feature
is appreciated, the 'service' will become weekly, and it will bring
light and sympathy for things Catholic to many millions of readers."
-- Id., pp. 421, 422.
demands" must have proved successful, for instead of
this " new feature " appearing weekly, articles and notes
seem to appear almost daily. Though it is legitimate for religious
denominations to make use of the public press, for them to muzzle
the freedom of the press is not legitimate! When large religious
organizations parade their great number of adherents and bring pressure
to bear on the press, threatening nonsupport if the other side appears
in its columns, while they monopolize them with their own propaganda,
such organizations lose the respect of thinking people.
p 251 --
CAPTURING THE PUBLIC LIBRARIES -- At
the before-mentioned Catholic Congress plans were also laid for
making the public libraries agencies in their propaganda. Dr. McGinnis
force, second only to the school and the press in shaping the thoughts
of the nation, is the public library system of the United States.
. . . I ask why, in the name of the God of truth, is the great Catholic
Church excluded from the shelves of the public libraries of the
United States? . . . Create a strong, legitimate demand for Catholic
literature, and the public libraries will meet the demand."
-- Id., pp. 422, 423.
But how did
that Congress propose to "create" this strong "demand"
for Catholic books? Here is their scheme: They will supply their
people with lists of books to be asked for at the libraries, and
when several hundred or thousand people have called for the same
books, it will create a demand.
for such literature must be brought to the public libraries. We
wish to emphasize the fact that the demand must be made in good
faith -- the books are called for at the library because the man
wants to read them. The International Catholic Truth Society will
supply general and special lists of books, and the Spiritual Director
. . . will . . . designate appropriate works for individual members.
From this widespread bona fide demand for Catholic works at public
libraries three results will follow. [It will help the members.]
Their work will be instrumental in placing these books within the
reach of' the great non-Catholic American public, who will thus
have some opportunity to find out what the Church's doctrines and
practices really are, and finally the increased circulation of such
literature will be a well-deserved and much-needed stimulus to Catholic
writers." -- Id., p. 424. See also "Catholic
Digest," March, 1937, pp. 126, 127, and "America,"
September 13, 1913, pp.547, 548.
J. F. McCarty, of England, gives us some interesting facts regarding
a similar work done by Jesuits in England. He says that they suppress
books of Protestant authors, and
p 252 --
bring to the front those of Catholics, and as a result of this
systematic work, he says: "Many
Protestant authors are forced to speak favorably and kindly of Romanism.
. . . The publication of books containing friendly allusion to Protestant
Christianity has almost ceased in England, [while the other kind
of books] floods the country." -- " The Jesuits
and the British Press," p. 52. Edinburgh and London:1910.
But, in addition
to this, the Jesuits always have a man, either a priest or a layman,
on the committee of almost every public library in Great Britain.
man comes provided with two lists, a black list, which includes
every well-known book, ancient and modern, adverse to Romanism;
and a white list of new books especially favorable to Romanism which
he submits beforehand to the librarian, and eventually succeeds
in getting placed in the library." -- pp. 50, 51.
It is quite
evident from our investigation of the facts that the Jesuits are
the same in America as in England. Besides this, the few remaining
books from the days when it was not so unpopular to state the unvarnished
facts about medieval history have been diminishing in number by
being worn out or purposely destroyed.
OF BOOKS -- Those who write histories today have more
source matter on ancient history, but less on medieval, than historians
had four hundred years ago; for after the Reformation had fully
aroused the papal church to action, her emissaries, especially the
vigilant Jesuits, searched out and destroyed every evidence that
was damaging to her. When Bishop Gilbert Burnet, D. D., prepared
to write his "History of the English Reformation,"
he became surprised, while searching among court records and public
registers, to find so much missing, till he finally discovered the
cause. He says: "In
the search I made of the Rolls and other offices, I won-
p 253 --
dered much to miss
several commissions, patents, and other writings, which by clear
evidence I knew were granted, and yet none
of them appeared on record.
I continued down my search to the fourth year of Queen Mary, I found
in the twelfth roll of that year, a commission which cleared all
my former doubts, and by which I saw what was become of the things
I had so anxiously searched after. We have heard of the expurgation
of books practiced in the Church of Rome; but it might have been
imagined that public registers and records would have been safe;
yet lest these should have been afterwards confessors, it was resolved
they should then be martyrs; for on the 29th of December ' in the
fourth year of her reign, a commission was issued out under the
great seal to Bonner, Bishop of London, Cole, Dean of St. Paul's,
and Martine, a doctor of the civil law, [which commanded the destruction
of] divers compts, books, scrolls, instruments. . . .
saw this, I soon knew which way so many writings had gone."
-- " History of the Reformation of the Church of England,"
2-vol. ed., Vol. I, Preface, p. xiii. London: 1880.
Let no one,
therefore, say that statements in older histories are not true because
we cannot now find sources to prove them. TOP
may not know that back of all this activity stands the Roman Curia,
one department of which is the Sacred Congregation of the Index,
which meets at Rome on stated days to decide what books are forbidden,
and to make lists of them, called "The Index of Prohibited
Books."* The writer has examined two editions of
this "Index," one early edition, and their latest one
of 1930 by Pope Pius XI. Some books are permanently forbidden, while
others are forbidden until certain corrections are made in them,
which explains the revisions of our schoolbooks, for the "Index"
1396. Books condemned by the Holy See are prohibited all over the
world and in whatever language into which they may have been translated.
* -- See
"Romanism and the Republic," by Isaac J. Lansing,
pp. 221-223. Pope Benedict XV, on March 25, 1917, transferred this
work to the " Supreme Sacred Congregation of the Holy Office"
-- "Index of Prohibited Books," p. xxxi.
p 254 --
"Can. 1397, Sec.
1. It is the duty of all the faithful, particularly of clerics,
or those holding high positions and noted for their learning, to
denounce any book, they may consider dangerous, to the local Ordinaries,
or to the Holy See. . . .
Those to whom such denunciations are made are bound in conscience
not to reveal the names of the accusers.
4. Local Ordinaries, either directly themselves, or through the
agency of capable priests, are in duty bound to keep a close watch
on the books that are published, or sold, within their territory.
. . .
1398, See. 1. The condemnation of a book entails the prohibition,
without especial permission, either to publish, to read, to keep,
to sell, to translate it, or in any way to pass it on to others.
A book which has been prohibited in any way may not be republished,
unless, after the necessary corrections have been made." --
" Index," of 1930, pp. xvi, xvii. Vatican Polyglot
Encyclopedia has this to say about the " Censorship of
general, censorship of books is a supervision of the press in order
to prevent any abuse of it.
of censorship is freedom of the press." -- Vol. III, p.
of the press" extends also to articles written in magazines
and newspapers, and among the special organizations working in this
field is the International Catholic Truth Society, and the Catholic
International Associated Press. Reporting the Louisville federation
convention of the latter, Michael Kenny, S. J., in America
(a Jesuit weekly) for August 31, 1912, says of their Catholic Press
We have it in our power to compel our papers, the thinking machines
of the people, to tell the truth and refrain from transmitting slanders
on Catholic matters. We can prevent the wells at which the people
drink from being poisoned. We can, following the lead of the Austrian
Catholic Congress, establish a
p 255 --
Associated Press,* and to accomplish this object every Catholic
of the right spirit, reading in the daily papers calumnies of our
religion and the most brazen justification of the robber bands who
drive our religious from their homes
and confiscate their property, should be willing to contribute a
tithe of his possessions. All this and more can be accomplished
by federated action. . . . Marching shoulder to shoulder
with the spirit of soldiers on the battlefield at the call of the
Church, we can successfully combat the organizations of her enemies
and make this an era of Catholic manhood." -- "America,"
August 31, 1912, p. 486, article by M. Kenny, S. J. TOP
As a result
of this organized effort no newspapers in the United States will
accept any news that reflects unfavorably on the Catholic Church
or its propaganda in this country, while news unfavorable to Protestants
* -- The
Register ( Roman Catholic), Denver, Colo., April 3, 1938,
announced the formation of the United Catholic 0rganizations Press
Relations Committee, to keep vigilant oversight over newspapers
p 256 --
say: What of it! Are not Roman Catholics as good as Protestants?
Yes, certainly they are. As individuals there is no distinction
before the law, and as neighbours they are loved and respected.
We, however, are not speaking of individuals, but of a church
organization that claims certain rights of jurisdiction in civil
affairs, and whose avowed principles are diametrically opposed to
liberty of speech, liberty of press, and religious liberty in general,
as understood by the founders of this republic and incorporated
into its fundamental laws. This we shall now prove (1) from
official Catholic documents, (2) from the actual application
of their principles to civil governments.
CATHOLIC DOCUMENTS -- Pope Leo X111, in an encyclical
letter, Immortale Dei, November 1, I885, outlines "the,
Christian constitution of states," by saying that "the
state " should profess the Catholic religion, and that
the Roman pontiffs should have "
the power of making laws."' "And
assuredly all ought to hold that it was not without a singular disposition
of God's providence that this power of the Church was provided with
a civil sovereignty as the surest safeguard of her independence."
He says of
the Middle Ages: "
[then] church and state were happily united." -- "
The Great Encyclical Letters of Pope Leo XIII," pp.
113, 114, 119. Benziger Bros., 1903.
is to call to mind how the harmful and lamentable rage for innovations
which rose to a climax in the sixteenth century, . . . spread amongst
all classes of society. From this source, as from a fountain-head,
burst forth all those later tenets of unbridled license. . . .
these principles the main one lays down that as all men are alike
by race and nature . . . that each is free to
p 257 --
think on every
subject just as he may choose. . . .In a society grounded upon such
maxims, all government is nothing more nor less than the will of
the people . . . .
is a part of this theory . . . that every one is to be free to follow
whatever religion he prefers, or none at all if he disapprove of
all. . . .
the state rests on foundations like those just named -- and for
the time being they are greatly in favor -- it readily appears into
what and how unrightful a position the Church is driven. . . . They
who administer the civil power . . . defiantly put aside the most
sacred decrees of the Church . . . .
of the people . . . is doubtless a doctrine . . . which lacks all
reasonable proof." -- Id., pp. 120-123. TOP
"that the church
be separated from the state," Pope Leo further calls
a "fatal error,"
" a great folly, a sheer injustice," and
" a shameless liberty. " -- Id., pp. 124, 125.
In his next
encyclical letter, of June 20, 1888, he calls it "
the fatal theory of the need of separation between Church and state,"
" the greatest perversion of liberty," and "
that fatal principle of the separation of Church and state."
-- Id., pp. 148, 159.
In his letter
of January 6, 1895, he says:
"It would be very erroneous to draw the conclusion that in
America is to be sought the type of the most desirable status of
the Church, or that it would be universally lawful or expedient
for state and church to be, as in America, dissevered and divorced.
. . . She would bring forth more abundant fruits if, in addition
to liberty, she enjoyed the favor of the laws and the patronage
of the public authority. " -- Id., pp. 323, 324.
Among the many
authorities that could be cited, we have chosen that of Pope Leo
XIII, because he is not a medieval, but a modern, exponent of papal
doctrines, which no Roman Catholic would deny. Any one familiar
with the phraseology of the Declaration of Independence and the
Federal Constitution cannot help but see in the expressions of Pope
Leo a declared
p 258 --
opposition to the fundamental principles upon which our
government is founded. He urges his followers not to be content
with attending to their religious duties, but "Catholics
should extend their efforts beyond this restricted sphere, and give
their attention to national politics. " -- Id., p.
the duty of all Catholics . . . to strive that liberty of action
shall not transgress the bounds marked out by nature and the law
of God; to endeavor to bring back all civil society to the pattern
and form of Christianity which We have described. . . . Both these
objects will be carried into effect without fail if all will follow
the guidance of the Apostolic See as their rule of life and obey
the bishops." -- Id., p. 132.
with reference to the so-called 'Liberties' which are so greatly
coveted in these days, all must stand by the judgment of the Apostolic
See. " -- Id., p. 130.
In his encyclical
letter of January 10, 1890, on "The
Chief Duty of Christians as Citizens" (id., pp. 180-207)
he urges all Catholics to put forth united action
in politics in order to change the governmental policies so as to
bring them into harmony with papal principles. He says: "
As to those who mean to take part in public affairs they should
avoid . . . leading the lives of cowards, untouched in the fight.
. . .
then, to those who shrink not from entering the arena as often as
need calls, believing and being convinced that the violence of injustice
will be brought to an end and finally give way to the sanctity of
right and religion. " -- Id., pp. 199-201. TOP
They are urged
to support (in elections) only those men who will stand by the principles
of union of church and state: "The
Church cannot give countenance or favor to those whom she knows
to be imbued with a spirit of hostility to her; who refuse openly
to respect her rights; who make it their aim and purpose to tear
asunder the alliance that should, by the very nature of things,
connect the interests of religion with those of the state. On the
contrary, she is (as she is bound to be) the upholder of those who
are themselves imbued with the right way
p 259 --
of thinking as to
the relations between church and state, and who strive to make them
work in perfect accord for the common good. These precepts contain
the abiding principle by which every Catholic should shape his conduct
in regard to public life. In short, where the Church does not forbid
taking part in public affairs, it is fit and proper to give support
to men of acknowledged worth, and who pledge themselves to deserve
well in the Catholic cause, and on no account may it be allowed
to prefer to them any such individuals as are hostile to religion.
. . .
it appears how urgent is the duty to maintain perfect union of minds."
-- Id., p. 198.
of minds, therefore, requires, together with a perfect accord in
the one faith, complete submission and obedience of will to the
Church and to the Roman Pontiff, as to God himself." --
Id., p. 193.
prudence of the Pontiff embraces diverse and multiform things; for
it is his charge not only to rule the Church, but generally so to
regulate the actions of Christian citizens. . . . The faithful should
imitate the practical political wisdom of the ecclesiastical authority.
" -- Id., p. 202.
the laws of the state are manifestly at variance with the divine
law, containing enactments hurtful to the Church, . . . or if they
violate in the person of the supreme Pontiff the authority of Jesus
Christ, then truly, to resist becomes a positive duty, to obey,
a crime." -- Id., p. 185.
a civil government strives . . . to put God aside, . . . it deflects
woefully from its right course and from the injunctions of nature.
Nor should such a gathering together and association of men be accounted
as a commonwealth, but only as a deceitful imitation and make-believe
of civil organization." -- Id., p. 181.
These are the
exact statements of Pope Leo XIII, taken from his authentic records,
published by the Catholics under the seal of the Church; and they
show, that the Papacy stands for the same principles today as it
did in the Dark Ages. How truthfully the Pontiff says:
"And in truth, wherever the Church has set
p 260 --
her foot she has straightway
changed the face of things." -- Id., p. 107. TOP
A letter from
the Vatican outlining the plans of Pope Leo XIII respecting the
United States was published in the New York Sun, July 11,
1892, and contains the following significant statement: "
What the church has done in the past for others, she will now do
for the United States. . . . He [the pope] hails in the United American
States, and in their young and flourishing church the source of
new life for Europeans. . . . If the United States succeed in solving
the many problems that puzzle us, Europe will follow her example."
-- " New York Sun," July 11, 1892; quoted in
"Liberty," 1907, No. 4, p. 10.
this coincides with the prophetic prediction: "His deadly wound
was healed: and all the world wondered after the beast." Revelation
13: 3. Yes, it is true that
"as America, the land of religious liberty, shall unite with
the Papacy in forcing the conscience and compelling men to honor
the false sabbath, the people of every country on the globe will
be led to follow her example." -- " Testimonies,"
Vol. VI, p. 18. This country led the world
from despotism to liberty, and it will lead the way back.
of Pope Leo XIII is the doctrine of the Catholic Church, and it
is taught in her schools in the United States. One of their schoolbooks,
" Manual of Christian Doctrine, by a Seminary Professor,"
printed by J. J. McVey, Philadelphia, 1915, and carrying the sanction
of the Catholic Censor and the seal of the Church, has
this to say concerning the " Relations of Church and State
" Why is
the Church superior to the state?
the end to which the Church tends is the noblest of all ends.
right has the pope in virtue of his supremacy?
to annul those laws or acts of government that would injure the
salvation of souls or attack the natural rights of citizens.
p 261 --
"What then is
the principle obligation of the heads of states? TOP
principle obligation is to practice the Catholic religion themselves,
and, as they are in power, to protect and defend it.
State the right and the duty to proscribe schism or heresy?
has the right and the duty to do so.
state separate itself from the Church?
it may not withdraw from the supreme rule of Christ.
is given to the doctrine that the state has neither the right nor
the duty to be united to the Church to protect it?
doctrine is called Liberalism. It is founded principally
on the fact that modern society rests on liberty of conscience and
of worship, on liberty of speech and of the press.
Liberalism to be condemned?
it denies all subordination of the state to the Church."--
ask: With such avowed principles taught in Catholic schoolbooks,
would it be safe to allow Romanized textbooks to be used in our
Pope Paul IV
sets forth this same papal doctrine. We read: "On
February 15, 1559, appeared the Bull Quum ex apostolatus officio
of which the most important heads are these:
The Pope as representative of Christ on earth has complete authority
over princes and kingdoms, and may judge the same.
All monarchs, who are guilty of heresy or schism, are irrevocably
deposed, without the necessity of any judicial formalities. They
are deprived forever of their right to rule, and fall under sentence
of death. If they repent, they are to be confined in a monastery
for the term of their life, with bread and water as their only fare.
No man is to help an heretical or schismatical prince.
p 262 --
The monarch guilty
of this sin is to lose his kingdom in favor of rulers obedient to
the Pope." -- " Life and Times of Hildebrand,"
Arnold Harris Mathews, D. D., p. 288. London: 1910.
encyclicals show the same attitude toward Protestants. Here is a
sample from the encyclical of Pope Pius X. Speaking of the Reformation
of the sixteenth century, it says: "That
tumult of rebellion and that perversion of faith and morals they
called reformation and themselves reformers. But, in truth, they
were corrupters, for undermining with dissensions and wars the forces
of Europe, they paved the way for the rebellions and the apostasy
of modern times, in which were united and renewed in one onslaught
those three kinds of conflict, hitherto separated, from which the
Church has always issued victorious, the bloody confficts of the
first ages, then the internal pest of heresies, and, finally, under
the name of evangelical liberty, a vicious corruption and a perversion
of discipline unknown perhaps in mediaeval times." -- "Encyclical
Letter of Our Most Holy Lord Pius X," quoted in Supplement
to "The Tablet," June 11, 1910, p. 950. London:
OF PAPAL PRINCIPLES TO CIVIL GOVERNMENT -- The
Jesuits in this country endeavor to make us believe that it is not
within the pope's domain to
"meddle with the civil allegiance of Catholics "
or to interfere with a ruler's governing of his subject and that,
should any pope "try
such interference, he would be going beyond the limits of his proper
authority; Catholics would be under no obligation to obey him --
nor would they obey him." -- "The Pope and the American
Republic," by J. E. Graham, p. 3. But it is
understood that this is only "mission" literature written
for the American people, who can best be won by such sentiments,
and that it does not apply to Catholic countries; nor will it apply
to our own when conditions here can be changed.
For further evidences that the Papacy claims the right of interfering
with the affairs of civil governments, see " The Middle
Ages " Henry Hallam LL.D., F.R.A.S., Vol. 1, chap. 7, Parts
p 263 --
KING HENRY IV VERSUS POPE GREGORY VII -- We
do not suppose that such writers have forgotten the claims of so
many popes that civil magistrates are not exempt from the rule of
Christ, or from the governing power of His Vicar, and that "the
church never changes." Nor can any well-read man have forgotten
that Pope Gregory VII on the twenty-second of February, 1076, excommunicated
Henry IV, "forbade
him to govern Germany and Italy, dispensed all his subjects from
the oath of allegiance they had taken to him, and forbade every
one to obey him as a king." -- "Life
and Times of Hildebrand," A. H. Mathews, D. D., p. 109.
London: 1910. Pope
Gregory VII wrote the following letter on September 3, 1076: "To
All the Faithful in Germany, Counselling them to Choose a New King:
. . . to all the . . . bishops, dukes, counts, and all defenders
of the Christian faith dwelling in the kingdom of Germany . . .
Henry, king so-called, was excommunicated . . . he was bound in
bondage of anathema and deposed from his royal dignity, and that
every people formerly subject to him
is released from its oath of allegiance. . . .
ruler of the kingdom be found by divine favor, such
an one as shall bind himself by unquestionable obligation to carry
out the measures we have indicated." -- "Records
of Civilization Sources and Studies," edited under the
auspices of the Department of History, Columbia University,"
Vol. XIV, pp. 105-107.
who had any dealing with the excommunicated king became thereby
himself excommunicated. If the king did not secure release from
this " band " within a year, he was to lose his kingdom
and be put to death, or if he repented after the year he passed
he would be imprisoned in a monastery, and fed with bread
and water till his death, and this finally became his fate. Henry
had to set out across the dangerous Alps in midwinter. "The
cold was intense, and there had been heavy falls of snow, so that
neither men nor horses could advance in the narrow road alongside
precipices without running the greatest risks. Never-
p 264 --
theless, they could
not delay, for the anniversary of the King's excommunication was
drawing near." The
men walked, and the queen was placed in "a kind of sledge
made of oxhide, and the guides dragged [it] the whole way."
At last they arrived
at Canossa, where the pope temporarily abode. TOP
in the penitent's garb of wool, and barefoot, the King appeared
before the walls of the fortress. He had laid aside every mark of
royalty, and, fasting, he awaited the pleasure of the
Pope for three days. The severity of the penance was enhanced by
the coldness of the season. Bonitho speaks of it as a ' very bitter'
winter, and says that the King waited in the courtyard amid snow
and ice. Even in the presence of Gregory there were loud murmurs
against his pride and inhumanity." -- " Life, and
Times of Hildebrand," pp. 126-128. At
last through the intercession of others the pope admitted the king
and released him of the excommunication, January 28, 1077.
VII himself acknowledged the whole proceeding with evident satisfaction
in a letter to the princes of Germany, dated January 28, 1077, in
the following words: "At
length he came in person with a few followers to the town of Canossa
where we were staying. Not a sign of hostility or boldness did be
show. All his royal insignia he laid aside, and, wretchedly clad
in woolen garments, he stood persistently for three long days with
bare feet before the gate of the Castle. Constantly and with many
tears he implored the apostolic mercy for help and consolation until
he had moved all who were within hearing to such pity and depth
of compassion that they interceded for him with many prayers and
tears. They expressed wonder at the unusual hardness of our heart,
and some even insisted that we were exercising, not apostolic severity,
but the ferocious cruelty of a tyrant." -- " Parallel
Source Problems in Medieval History," F. Duncalf, Ph. D.,
and A. C. Krey, M. A., p. 89. New York and London: 1912.
And yet the
pope had the audacity to extract from the humiliated king the promise
of a meeting among the princes of Germany, where "the pope
as judge" was to decide whether
p 265 --
Henry was to be "held
unworthy of the throne according to ecclesiastical law" or
not. (Id., p. 51.) And finally the pope excommunicated
Henry the second time, March 7, 1080, and a new king, Rudolph of
Suabia, was elected, the pope sending him a costly crown. Civil
war ensued, which deluged Germany in blood, and Rudolph, the king
of the papal party, was slain. This is not an isolated case.
in the year 1119, Calixtus excommunicated Henry V, the Pope also
solemnly absolved from their allegiance all the subjects of the
Emperor." -- " Life and Times of Hildebrand,"
POPES MEDDLE IN POLITICS -- On May 24, 1160, Pope Alexander
III excommunicated Frederic Barbarossa, "and released his subjects
from their allegiance." Pope Innocent III " deposed and
reinstated princes and released subjects from their oaths "
as if he were a universal ruler. In 1208 he placed the whole kingdom
of England under "interdict," excommunicated King John
in 1209, and deposed him in 1212, releasing all his subjects from
their allegiance to him, and invited King Philip of France to occupy
England in the name of the pope. John was finally forced to surrender
the kingdom into the hands of the pope, to be returned to him as
a fief. The barons, displeased with such transactions, forced the
king to sign the "Magna Charta," a document of liberty.
But the pope declared it null and void. TOP
Frederick IIwas excommunicated by Gregory IX; his subjects were
released from their allegiance, and he was deposed by Innocent IV
[in 1245]. Boniface VIII, who meddled incessantly in foreign affairs,
[explained the pope's] two swords [to mean, that the temporal sword
of] the monarch is borne only at the will and by the permission
of the Pontiff." -- Id., p. 286.
RULERS WALK THE ROAD TO CANOSSA -- One more example of
a later date may be of interest. For centuries France had been under
the controlling power of the
p 266 --
Papacy, and in the Revolutionary period she attempted to shake
off the shackles. But, the fetters were so strong and the chains
so heavy, that she found herself unable to do so, till finally the
Association Law of 1901 and the Separation Law of 1905 granted religious
liberty to all denominations alike. Rome, however, does not want
liberty, but sole control, and so her thunderbolts were hurled against
the "injustice" of France, till the impression was created
that Rome was fighting for "liberty." It is the same old
story. The Papacy always feels oppressed where it is not given a
free hand to control. F. T. Morton (member of the Massachusetts
bar) says: "It
is not in defense of religious liberty the pope is attacking
the French republic, but because the republic has placed all religious
bodies alike under the regime of religious liberty, equality,
and toleration, and this he calls the law of oppression." --
"The Roman Catholic Church and Its Relation to the Federal
Government," p. 110. Boston: 1909. See also "Papal
Attack on France," in the Nineteenth Century Magazine,
April, 1909, and "Papal Aggression in France," in Fortnightly
Review, October, 1906.
In a Catholic
booklet, Rev. J. T. Roche, LL. D., says
of the French law: "Three hundred million dollars' worth
of property has been swept away by a single legal enactment, because
the French laity did not have an influential, efficient, and vigorous
press to protest against this colossal injustice. The Cardinal Archbishop
of France a few weeks ago made the statement, that if one tenth
of the money put into churches and religious institutions, had been
expended on their Catholic press, this property would never have
been confiscated. This utterance has been well borne out by the
results already achieved in Germany. That country today has over
two hundred Catholic daily papers, and a great number of weekly
and monthly periodicals. It has a great lay society, the Volksverein,
which devotes its energies to the upbuilding of the press. . . .
From end to end of the country, the people are kept in touch with
what is going on in govern-
p 267 --
mental as well as
church circles. There is unity of thought and action. . . . It has
become a universally accepted axiom amongst us, that the church
in any country is no stronger or weaker than its official press."
-- " The Catholic Paper," pp. 9, 10; printed by
" Catholic Register and Canadian Extension." Toronto,
T. Morton quotes the following from newspaper clippings concerning
a mass meeting of nearly 8,000 Catholics, held in Brooklyn, N. Y.,
Feb. 3, 1907, to protest against the Separation Law of France:
"Even Bismarck had to pass on his way to a metaphorical Canossa."
-- " The Roman Catholic Church," p. 114. Boston:
The Roman Catholic
weekly, The Tablet,
of London, March 21, 1914, pp. 440, 441, has an article
on "French Catholics and the General Elections," which
we wish we had space to copy in full, as it shows the way, leaders
in the Roman church instruct her people, and marshal them in mass
in times of elections. We quote: "'
Catholics have had their duty in this matter long ago placed before
them by the Pope: to unite together under their Bishops on
the platform of religion.' . . .
" ' Catholics
above all things' was to be their motto.
" The only
purpose was to form a vast association of Catholic citizens to act
together for ends which he summed up as follows: -- ' What we want
is religious peace (1) by the revision of the laws which
have attacked our liberties, and (2) by an understanding
between the State and the Head of the Catholic Church.' . . .
" In accordance
with these principles it was determined to constitute at once a
Committee to multiply organizations which would group Catholics
together for this work, and that action should be taken as far as
possible in the forthcoming electoral struggle.
" The call
to united action thus sounded finds a strong reenforcement in the
pastorals of the Bishops. Thus Cardinal Andrieu, Archbishop of Bordeaux,
has reminded his flock that
p 268 --
use their votes, and that in doing so they are bound in conscience
to vote only for those candidates who shall have promised to respect
the rights of God and the Church. ' Those ' declares His Eminence,
' who decline to make this promise are undeserving of your confidence,
and if, from fear or from self-interest, you vote for them, you
make yourselves responsible before God and men for the harm that
may be done by their sectarianism to our religion and to our country.'
Dubillard, Archbishop of Chambery, has written in the same sense.
Even still stronger is the note struck in a Joint Pastoral issued
by the six Bishops of the Province of Bourges. They open by declaring
that with the elections in view it is their right and their duty
to speak about them to their people, who are under an obligation,
not only to vote, but to vote right. ' To vote is not an indifferent,
because it is a political, act, for politics cannot escape from
Christian morality or claim independence seeing that conscience
is binding in public as well as in private life.' . . .
have gone to the ballot as individuals, disunited and without a
programme. This time they should unite on behalf of the interests
of religion. Now more than ever before united action is necessary
sub vexillo Christi. . . . The Bishops proceed to lay down
the line of conduct to be followed by Catholic electors: to refuse
to vote for all candidates who shall take their stand on the laws
described as secular and intangible; to vote unhesitatingly and
without arriere pensee [mental reservation] for every Catholic
candidate -- Republican, Royalist, or Imperialist -- because he
is a Catholic, and determined above all to defend and demand the
rights of God and of the Church; to vote for those Liberal candidates
who give a satisfactory pledge to support the Catholic claims. From
this it will be seen that the laymen's movement is in full accord
with the directions of the Bishops. " -- pp. 440, 441. TOP
Now, as the
Roman Catholic Church rests one of its main propositions on the
fact that it is the same the world over, and never changes, and
seeing that it is governed in every
p 269 --
country by the same rules of the Roman Curia, with the pope
at its head, we know that the same regulations apply to the United
States as to the Republic of France. As an illustration of this
fact we find that, when the Poles of Milwaukee, Wis., in their city
election of 1912, voted the Socialist ticket, the Roman Catholic
paper, Western Watchman, of April 11, 1912, commented
thus: " We are sorry
for the Poles. It is a shame that their clergy have them not under
better control. " -- Quoted in "Protestant Magazine,"
December, 1913, p. 568. When Mr.
T. J. Carey of Palestine, Texas, in a letter to Archbishop John
Bonzano, the Papal Delegate, of Washington, D. C., dated June 10,
" Must I as a Catholic surrender my political freedom to the
Archbishop answered in a letter dated June 16, 1912:
"You should submit to the decisions of the Church even at the
cost of sacrificing political principles. " -- Frontispiece
in "Protestant Magazine," August, 1913. Many
other incidents could be cited if space permitted.
Let no one,
therefore, claim that the Catholic Church is not active in politics.
As a sequel to this Catholic Action in France, we read in
the Minneapolis Journal, December 7, 1920, in the report
of a sermon by Dr. P. B. Donally, 0. M. 1. (Catholic) of London,
England, preached at the Pro-Cathedral in Minneapolis,
the following significant words: "'
The Church, Christ's Masterpiece.' . . .Amid the universal crash
of nations, thrones, and doctrines, she is the one moral force that
England sends its ambassador to the Pope of Rome. Lutheran Germany,
through her representative at the Vatican, seeks light and counsel
from the Vicar of Christ. And the infidel government of France has
walked the road to Canossa."
We have seen
the reason why the Republic of "France has walked the road
to Canossa"; namely, through the activities of Catholic bishops,
and their organizations, in elections. As sure as that same power
is operating in other countries, they too will walk the road to
Canossa. What a delight it seems for the
p 270 --
leaders of the Roman church to look back to the grand scene
at Canossa, and see a mighty king standing with bare feet in snow
and cold for three days, begging the pope to allow him to rule his
own country. This is the Roman ideal, it appears. We could continue
this subject by relating Rome's fight against government officials
of Spain, Mexico, etc., bringing its activities in politics up to
date, but space forbids. To sum up: Rome is unchanged in principle,
and will do today what it did in the Middle Ages, whenever opportunity
The World War
gave the Papacy a new hold on the nations of Europe.
Mr. Michael Williams, an eminent Catholic editor, says:
"Before the World War . . . there were few national representatives
at the Vatican." But
now "a spiritual movement such as the world has not
seen since the Crusades or the conquest of the Roman Empire by the
earlier members of the same church [has taken place]. In that movement
the laity are participating in close co-operation with the ecclesiastical
leaders." -- " Current History Magazine,"
Aug., 1926. And what
a change has taken place! TOP
of thirty-one countries now maintain official diplomatic relations
with the Vatican. . . . To this number it is expected here both
France and the United States will be added. . . .
"As a consequence
the Vatican is today in diplomatic relations not only with all of
the great Catholic countries of the world and most of the Protestant
nations, but it has succeeded in entering into semi-official relations
with several of the great nations with other religions, such as
Turkey, Japan, and China." -- By mail from Rome, printed
in Minneapolis " Tribune," April 10, 1921.
was brought to bear on the smaller nations not having diplomatic
relations with the Vatican, that Latvia felt the need of having
a " pull " there too. "
The papal authorities agreed to extend their recognition to Latvia
and to make Riga the seat of a Roman Catholic archbishop, provided
the government of Latvia would turn over to the archbishop the Cathedral
of Riga. Though the cathedral had been in the con-
p 271 --
of the Lutherans for more than three hundred years, the government
accepted the condition of the Vatican." Bishop
Edgar Blake, in New York "Christian Advocate,"
Sept. 23, 1926.
Now the Vatican
is strongly urging the United States to begin diplomatic relations
with the Holy See. We read in a New
York Herald-Tribune-Minneapolis Journal
cable for April 15, 1934: "Rome,
April 14. -- The 'preparation' by President Franklin D. Roosevelt
of a favorable public opinion now appears to be considered at the
Vatican . . . of a resumption of diplomatic relations between the
United States and the Holy See. . . . The Roosevelt administration
has progressed from a merely friendly attitude to a definite willingness
to dispatch a minister to the Holy See as soon as the American public
-- and especially Congress -- can be put into the frame of mind
to accept the step.
" The frequent
and amiable contacts of the President and Archbishop Cicognani,
Apostolic Delegate to Washington, are said to have done much to
prepare the ground, but at the Vatican the greatest hope is pinned
to the clear-cut assurance which Postmaster General James A. Farley
gave the Pope when he was received last August. " -- Minneapolis
"Journal," April 15, 1934.
What this diplomatic
relation will cost this country in concessions to the Vatican, time
alone will tell. We venture to say that it will be of a different
nature from that of Latvia, and infinitely greater in its consequences!
But Protestants seem to be so fast asleep that they do not even
dream of danger. Dr. Samuel Hanson Cox says:
greatest national dangers arise from our lamentable apathy; as this
arises mainly from our ignorance. While men slept, says our
Saviour, the enemy sowed tares. And if ' the price of liberty
is eternal vigilance,' it ill becomes the heirs of such a boon,
from such ancestors as ours, to lose or even to peril the freedom
which was purchased by them at the cost of blood.
p 272 --
Nor will any thing
like indifference suit the occasion. America expects every citizen,
as Christ every Christian, to do his duty. And to omit this -- on
any pretense -- is criminal. It is suiting and serving the enemy.
It is servility and subserviency to the common foe. Sleep on,
says Rome, and we will have you! We need do nothing, but
only omit to do our duty, and we act for him; and our ruined posterity
may remember only to accuse us, only to execrate our memories. Shall
we then be indifferent, and so abet the interests of antichrist?
What could we do more truly to favor the worst adversary of this
most noble and desirable nation?" -- " The History
of the Popes to A. D. 1758," Archibald Bower, Esq., with
Introduction by Rev. Samuel Hanson Cox, D.
D., p. xi of Introduction. Philadelphia: 1844. TOP
p 273 --
The "Society of Jesus,"
commonly called " the Jesuits," is a secret order of the
Roman Catholic Church, founded August 15, 1534, by the Spaniard,
Ignatius Loyola, and sanctioned by Pope Paul III, September 27,
1540. Loyola had received a military training, and when he later
became an extreme religious enthusiast, he conceived the idea of
forming a spiritual militia, to be placed at the service of the
pope. The Jesuit
T. J. Campbell says: "
They are called the Society or Company of Jesus, the latter designation
expressing more correctly the military idea of the founder, which
was to establish, as it were, a new battalion in the spiritual army
of the Catholic Church." -- The Encyclopedia Americana,
AND RULES OF THE SOCIETY -- Loyola organized his Company
on the strictest military basis. Its General was always to reside
at Rome, supervising from his headquarters every branch scattered
over the world. Theodor Griesinger says: "Its
General ruled as absolute monarch in all parts of the world, and
the different kingdoms of Europe, Asia, Africa, and America lay
at his feet divided into provinces. Over each province was placed
a provincial, as lieutenant of the general, and every month it was
the duty of this provincial to send in his report to his General.
. . . From these thousands of reports the General was in possession
of the most accurate, information regarding all that was going on
in the world. Moreover, by means of the Father Confessors at the
various Courts, he was initiated into all the secrets of these latter.
[The officials] had to be careful to report nothing but the exact
truth, [for] each one of them was provided with an assistant who
was also in direct com-
274 -- munication
with the General, [who checked the reports of the one against the
other.]" -- " History of the.Jesuits,"
p. 280. London: 1892.
The Abbate Leone, after personal investigation,
day the general receives a number of reports which severally check
each other. There are in the central house, at Rome, huge registers,
wherein are inscribed the names of all the Jesuits and of all the
important persons, friends, or enemies, with whom they have any
connection. In those registers are recorded . . .facts relating
to the lives of each individual. It is the most gigantic biographical
collection that has ever been formed. The conduct of a light woman,
the hidden failings of a statesman, are recounted in these books
with cold impartiality. . . . When it is required to act in any
way upon an individual, they open the book and become immediately
acquainted with his life, his character, his qualities, his defects,
his projects, his family, his friends, his most secret acquaintances."
-- " The Secret Plan of the Order," with preface
by M. Victor Considerant, p. 33. London: 1848.
Similar registers are also found in the offices
of the provincials, and in the "novitiate houses," so
that when one Jesuit follows another in office, he has at his finger
tips the fullest knowledge of the most secret lives of those for
whom he is to labor, whether they are friends or foes. The Abbate
Leone says of his secret investigation of this fact: "The
first thing that struck me was some great books in the form of registers,
with alphabeted edges.
" I found
that they contained numerous observations relative to the character
of distinguished individuals, arranged by towns or families. Each
page was evidently written by several different hands."
-- Id., p. 31. TOP
Those who enter
the Jesuit society spend two years of "noviceship," and
then take the "simple vows." After several more years
of intensive training, they take the fourth vow, by which they pledge
themselves under oath to look to their General and their Superiors
as holding "the place of Christ our
275 -- Lord,"
and to obey them unconditionally without the least hesitation.
The Jesuits being a secret order, they did not publish
their rules. How then can we be absolutely sure about these regulations?
Dr. William Robertson
was a fundamental maxim with the Jesuits, from their first institution,
not to publish the rules of their order.* These they kept
concealed as an impenetrable mystery. They never communicated them
to strangers, nor even to the greater part of their own members.
They refused to produce them when required by courts of justice."
But during a lawsuit
at Paris, in 1760, Father Montigny committed the blunder of placing
the two volumes of their " Constitutions " (the
Prague edition of 1757) in the hands of the French court.
"By the aid of these authentic records the principles of their
government may be delineated." --" History of Charles
the Fifth," Vol. II, p. 332. (See also "History
of the Jesuits," Theodor Griesinger, pp. 435 - 439, 474-476.)
The author was so fortunate as to have the privilege
of carefully reading "The Constitutions of the Society of
Jesus." He saw a Latin edition of 1558, and an English
translation of it printed in 1838, together with the three Papal
Bulls: 1. The Bull of Pope Paul III, given September 27,
1540, sanctioning "The Society of Jesus." 2. The
Bull of Clement XIV, abolishing the "Society," July 21,
1773. 3. The Bull of Pius VII, restoring it, August 7, 1814.
We shall now quote from " The Constitutions," thus
presenting first-hand evidence of their Rules: "It
is to be observed that the intention of the Vow wherewith the Society
has bound itself in obedience to the supreme Vicar of Christ without
any excuse, is that we must go to whatever part of the world he
shall determine to send us, among believers or unbelievers."
-- "Constitutious, " pp. 64, 65.
this virtue of obedience, first to the Pope, then to the Superiors
of the Society . . . we . . . attend to his
* -- "
The Constitutions" was
preserved only in handwritten manuscripts, and allowed only to a
few select members of the Society; and when these books finally
were printed, they were not for the public.
276 -- voice,
just as if it proceeded from Christ Our Lord; . . . doing
whatever is enjoined us with all celerity, with spiritual joy and
perseverance; persuading ourselves that everything is just; suppressing
every repugnant thought and judgment of our own in a certain obedience.
. . . Every one . . . should permit themselves to be moved and directed
under divine Providence by their Superiors just as if they were
a corpse, which allows itself to be moved and handled in any
way. . . . Thus obedient he should execute anything on which the
Superior chooses to employ him. " -- Id., pp. 55,
It is this corpse-like obedience, required
of all its members, that has made the Jesuits such a power in the
world. Rene Fulop-Miller in his book: " The Power and Secret
of the Jesuits," commended by Father Friedrich Muckermann,
leading Jesuit writer of Germany, and Father Alfonso Kleinser, S.
J., and the Deutsche Seitung, Berlin's leading Catholic
organ, says: "The
Society of Jesus represented a company of soldiers. Where 'duty'
in the military sense is concerned, as it is in the Society of Jesus,
obedience becomes the highest virtue, as it is in the army. The
Jesuit renders his obedience primarily to his superior . . . and
he submits to him as if he were Christ Himself." -- "
The Power and Secret of the Jesuits," pp. 18, 19. TOP
Jesuits seek to attain to God through 'blind obedience.'
requires nothing less than the complete sacrifice of the man's own
understanding, 'unlimited obedience even to the very sacrifice of
conviction.' " -- Id., pp. 19, 20.
He taught his Jesuit members by a complete "
corpse-like obedience" to be governed by the following principle:
I must let myself be led and moved as a lump of wax lets itself
be kneaded, must order myself as a dead man without will or judgment."
-- Id.; p. 21.
" It was
the obedience of the Jesuits that made it possible to oppose to
the enemies of the Church a really trained and formidable army."
-- Id., p. 23.
a short time after the foundation of the order,
277 -- the
Jesuits were acting as spiritual directors at the courts of Europe,
as preachers in the most remote primeval forests, as political conspirators,
disguised and in constant danger of death; thus they had a thousand
opportunities to employ their talents, their cleverness, their knowledge
of the world, and even their cunning." -- Id., p.
DECIDE ON THEIR MISSION -- Loyola first planned to convert
the Mohammedans of Palestine, but finding himself entirely unprepared
for that work, and the road blocked by war, and finding, after his
return to Paris, that the Protestant Reformation was turning the
minds of men from the Roman church to the Bible, he resolved to
undertake a propaganda of no less magnitude than the restoration
of the Papacy to world dominion, and the destruction of all the
enemies of the pope.
The Jesuit T. J. Campbell says: "As
the establishment of the Society of Jesus coincided with the Protestant
Reformation the efforts of the first Jesuits were naturally directed
to combat that movement. Under the guidance of Canisius so much
success attended their work in Germany
and other northern nations, that, according to Macaulay, Protestantism
was effectually checked. In England . . . the Jesuits stopped at
no danger, . . . and what they did there was repeated in other parts
of the world. . . . The Jesuits were to be found under every disguise,
in every country.
history is marked by ceaseless activity in launching new schemes
for the spread of the Catholic faith.
been expelled over and over again from almost every Catholic country
in Europe, always, however, coming back again to renew their work
when the storm had subsided; and this fact has been adduced as a
proof that there is something iniquitous in the very nature of the
organization. " -- The Encyclopedia Americana, sixteen-volume
edition, Vol. IX, art. "Jesuits." 1904. TOP
Loyola's plan of operation was to have his emissaries
enter new fields in a humble way as workers of charity, and then
begin to educate the children and youth. After gaining the good
278 -- of the higher classes of society, they would,
through their influence, secure positions as confessors to the royal
families, and advisers of civil rulers. These Jesuit Fathers had
been skilfully trained to take every advantage of such positions
to influence civil rulers and direct them in the interest
of the Roman church, and to instill in them, that it was their sacred
duty to act as worthy sons of the Church by purging their country
from heresy. And when war against " heretics " commenced,
the Jesuits would not consent to any truce till Protestantism was
completely wiped out.
At the time Loyola and his "knights "
took the field, the Protestant Reformation had swept over the greater
part of Europe, and one country after another was lost to the Papacy.
But in a short time the Jesuits had turned the tide. The Netherlands,
France, and Germany were swept by fire and sword till the very strongholds
of Protestantism were threatened. The Protestant countries were
finally forced to combine in the Thirty Years' War to save themselves
from being brought back by force under the papal yoke. (See "History
of the Jesuits," T. Griesinger, Book II, chap. 2.)
ABOLITION OF THE JESUIT ORDER -- As long as this war
of extermination was waged against Protestantism, the assistance
of these daring "knights " was accepted, but when they
continued to meddle in politics, and to gather the civil reins in
their own hands, the Catholic princes at length became aroused to
their danger, and complaints began to pour into the Vatican from
various heads of Catholic states. Finally, Pope Clement XIV, after
four years of investigation. felt compelled to abolish the Jesuit
Order. In his "Bull of Suppression," issued July 21, 1773,
he wrote, that repeated warnings had been given to the Society of
"the most imminent dangers, if it concerned itself with
temporal matters, and which relate to political affairs, and the
administration of government." It was "strictly forbidden
to all the members of the society, to interfere in any manner
whatever in public affairs." Clement then
279 -- cites eleven popes who " employed without
effect all their efforts . . . to restore peace to the Church "
by keeping the Jesuits out of "secular affairs, with which
the company ought not to have interfered, " as they had done
"in Europe, Africa, and America." The Pope continues:
We have seen, in the grief of our heart, that neither these remedies,
nor an infinity of others, since employed, have produced their due
effect, or silenced the accusations and complaints against the said
society. . . . In vain [were all efforts.]" -- "Bull
of Clement XIV," in "Constitutions of the Society of
Jesus," pp. 116, 117. London: 1838.
so many storms, troubles, and divisions the times became more difficult
and tempestuous; complaints and quarrels were multiplied on every
side; in some places dangerous seditions arose, tumults, discords;
dissensions, scandals, which weakening or entirely breaking the
bonds of Christian charity, excited the faithful to all the rage
of party hatreds and enmities.
Desolation and danger grew to such a height, that . . . the kings
of France, Spain, Portugal, and Sicily, -- found themselves reduced
to the necessity of expelling and driving from their states, kingdoms,
and provinces, these very companions of Jesus; persuaded that there
remained no other remedy to so great evils; and that this step was
necessary in order to prevent the Christians from rising one against
another, and from massacring each other in the very bosom of our
common mother the Holy Church. The said our dear sons in Jesus Christ
having since considered that even this remedy would not be sufficient
towards reconciling the whole Christian world, unless the said society
was absolutely abolished and suppressed, made known their
demands and wills in this matter to our said predecessor Clement
XIII."-- Id., p. 118. TOP
a mature deliberation, we do, out of our certain knowledge, and
the fulness of our apostolical power, suppress and abolish the
said company. . . . We abrogate and annul its
statutes, rules, customs, decrees, and constitutions, even though
confirmed by oath, and approved by the Holy See. . . . We
280 -- declare
. . . the said society to be for ever annulled and extinguished."
-- Id., pp. 119,120.
and meaning is, that the suppression and destruction of the said
society, and of all its parts, shall have an immediate and instantaneous
effect."-- Id., p. 124.
and pleasure is, that these our letters should for ever and to
all eternity be valid, permanent, and efficacious, have and
obtain their full force and effect. . . . Given at Rome, at St.
Mary the Greater, under the seal of the Fisherman, the 21st day
of July, 1773, in the fifth year of our Pontificate." --
" Bull for the Effectual Suppression of the Order of Jesuits."
Quoted in "Constitutions of the Society of Jesus,"
We now respectfully ask: Can any Roman Catholic
doubt that the pope is telling the truth about the Jesuits? If he
is telling the truth, can we be blamed for feeling that there is
a Jesuit danger, after that society has been reinstated and has
labored incessantly for more than a century, and is unchanged in
When we reflect upon their past history, and remember
that the Jesuits have been expelled from fifty different countries,
seven times from England, and nine times from France, and from the
Papal States themselves, there must be a reason why civil governments,
Catholic as well as Protestant, have found it necessary to take
such steps. Only in countries such as the United States, where they
are allowed to carry on their work peaceably, we hear little of
them. But some day Americans may wake up to find our present generation
completely Romanized, and our boasted " liberty " a thing
of the past. The prophet declares: "And through his policy
also he shall cause craft to prosper in his hand; . . . and by peace
shall destroy many." Daniel 8: 25. Any one desiring to know
the historical facts should read the "History of the Jesuits,"
by T. Griesinger, and "The Roman Catholic Church,"
by F. T. Morton, pp. 167, 168.
"The end justifies the means."
This maxim is generally attributed to the Jesuits, and while it
might not be found in just that many words in their authorized books,
yet the identical
281 -- sentiment is found over and over again in their
Latin works. Dr. Otto Henne an Rhyn quotes many such sentiments
from authorized Jesuit sources. We quote from him the following:
in his 'Medulla Theologiae Moralis' (first published at Frankfort-on-the-Main,
1650) gives this as a theorem (p. 320): Cum finis est licitus,
etiam media sunt licita (when the end is lawful, the means also
are lawful); and p. 504: Cui licitus est finis, etiam licent
media (for whom the end is lawful, the means are lawful also).
The Jesuit Paul Layman, in his ' Theologia Moralis,' lib.
III., p. 20 (Munich, 1625), quoting Sanchez, states the proposition
in these words: Cui concessus est finis, concessa etiam sunt
media ad finem ordinata (to whom the end is permitted, to him
also are permitted the means ordered to the end). Louis Wagemann,
Jesuit professor of moral theology, in his ' Synopsis Theologiae
Moralis' (Innsbruck and Augsburg, 1762) has: Finis determinat
moralitatem actus (the end decides the morality of the act)."
-- " The Jesuits," pp . 47, 48. New
York: 1895. TOP
mischief is that the whole moral teaching of the Jesuits from their
early days till now is but a further extension of
this proposition, so redoubtable in its application. " --
Id., pp. 49, 50.*
says of the Jesuits: "In
actual fact, the Jesuit casuists deal with two forms of permissible
deception: that of 'amphibology' and that of reservatio mentalis.
'Amphibology' is nothing else than the employment of ambiguous terms
calculated to mislead the questioner; 'mental reservation' consists
in answering a question, not with a direct lie, but in such-a way
that the truth is partly suppressed, certain words being formulated
mentally but not expressed orally.
hold that neither intentional ambiguity nor the fact of making a
mental reservation can be regarded as lying, since, in both cases,
all that happens is that 'one's neigh-
* -- See
also -- " The Power and Secret of the Jesuits,"
Rene Fulop-Miller, pp.150-156; and "The Secret Plan,"
the Abbate Leone, p. 155.
282 -- bor
is not actually deceived, but rather his deception is permitted
only for a justifiable cause." -- " The Power and
Secret of the Jesuits," pp. 154, 155.
The Jesuit Gury gives examples of this; among others
he says: "Amand
promised, under oath, to Marinus, that he would never reveal a theft
committed by the latter. . . . But . . . Amand was called as a witness
before the judge, and revealed the secret, after interrogation.
" He ought
not to have revealed the theft, but he ought to have answered: '
I do not know anything,' understanding, 'nothing that I am obligated
to reveal,' by using a mental restriction. . . . So Amand has committed
a grave sin against religion and justice, by revealing publicly,
before the court, a confided secret." -- "The Doctrine
of the Jesuits," translated by Paul Bert, Member of the
Chamber of Deputies, Professor at the Faculty of Sciences (in Paris),
pp. 168, 169, American edition. Boston: 1880.
de Liguori, the sainted
Catholic doctor, says in "Tractatus
de Secundo Decalogi Proecepto," on the second [third] precept
of the decalogue: "One
who is asked concerning something which it is expedient to conceal,
can say, ' I say not,' that is, ' I say the word " not "
'; since the word ' I say' has a double sense; for it signifies
' to pronounce' and ' to affirm': now in our sense ' I say' is the
same as 'I pronounce.'
when lawfully questioned, can deny a crime even with an oath (at
least without grievous sin), if as the result of his confession
he is threatened with punishment of death, or impnsonment, or perpetual
exile, or the loss of all his property, or the galleys, and similar
punishments, by secretly understanding that he has not committed
any crime of such a degree that he
is bound to confess.
" It is
permissible to swear to anything which is false by adding in an
undertone a true condition, if that low utterance can in any way
be perceived by the other party, though its sense
283 -- is
not understood. " -- The Latin text, and an English translation
of the above statements are found in "Fifty Years in the
Church of Rome," by Father Chiniquy, chap. XIII, and in
April, 1913, p. 163. TOP
Violations of the sixth, seventh, eighth, and ninth
commandments are justified by many leading Jesuit writers, according.
to many quotations from their books, cited in " The History
of the Jesuits," by Theodor Griesinger, pp. 285-304, 478-488,
508-616, 670, 740; and in Gury's "Doctrines of the Jesuits,"
translated by Paul Bert; and in "The Jesuits,"
by Dr. Otto Henne an Rhyn, chap. V.
Theodor Griesinger quotes from eight prominent Jesuit
authorities, who advocate that it is permissible to kill a prince
or ruler who has been deposed by the pope. Here are a few samples:
the 'Opuscula Theologica' of Martin Becan, at page 130, the
following passage occurs:
subject may kill his prince when the latter has taken possession
of the throne as a usurper, and history teaches, in fact, that in
all nations those who kill such tyrants are treated with the greatest
honor. But even when the ruler is not a usurper, but a prince who
has by right come to the throne, he may be killed as soon as he
oppresses his subjects with improper taxation, sells the judicial
offices, and issues ordinances in a tyrannical manner for his own
such principles Father Hermann Buchenbaum, entirely agreed, and,
in the'Medulla Theologia Moralis,' permission to murder all
offenders of mankind and the true faith, as well as enemies of the
Society of Jesus, is distinctly laid down. This 'Moral Theology'
of Father Buchenbaum is held by all the Society as an unsurpassed
and unsurpassable pattern-book, and was on that account introduced,
with the approval of their General, into all their colleges.
Sa says, in his aphorisms, under the word 'Clericus': ' The rebellion
of an ecclesiastic against a king of the country in which he lives,
is no high treason, because an ecclesi-
p 284 --
is not the subject of any king.' 'Equally right,' he adds further,
'is the principle that anyone among the people may kill an illegitimate
prince; to murder a tyrant, however, is considered, indeed, to be
a very well known and highly esteemed Jesuit professor in Germany,
uses almost the identical words, and the not less distinguished
Father Johannes Mariana, who taught in Rome, Palermo, and Paris,
advances this doctrine in his book 'De Rege' (lib. i., p.
54), published with the approbation of the General Aquaviva and
of the whole Society, when he says: 'It is a wholesome thought,
brought home to all princes, that as soon as they begin to oppress
their subjects, and, by their excessive vices, and, more especially,
by the unworthiness of their conduct, make themselves unbearable
to the latter, in such a case they should be convinced that one
has not only a perfect right to kill them, but that to accomplish
such a deed is glorious and heroic.' . . .
precise are the words of the work, so highly prized above all others
by the Roman Curie, 'Defensio Fidei Catholicoe et Apostolicoe
[Defence of the Catholic and Apostolic Faith]' of the Jesuit
Suarez, which appeared in Lisbon in the year 1614, as therein it
is stated (lib. vi, cap. iv, Nos. 13 and 14): 'It is an article
of faith that the Pope has the right to depose heretical and rebellious
kings, and a monarch dethroned by the Pope is no longer a king or
legitimate prince. When such an one hesitates to obey the Pope after
he is deposed, he then becomes a tyrant, and may be killed by the
first comer. Especially when the public weal is assured by the death
of the tyrant, it is allowable for anyone to kill the latter.' TOP
regicide could not be taught by clearer words. . . . The sons of
Loyola . . . declared that a more learned, or God-fearing book,
had never appeared. . . . Indeed, from this time forth no Jesuit
professor whatever wrote on moral theology, or any similar subject,
without adopting the teaching of Suarez." -- " History
of the Jesuits," pp. 508-511.
Can any one doubt that the Jesuits have faithfully
285 -- out this "Article of Faith," wherever
they thought it advisable, when he reads of the many attempts upon
the life of Queen Elizabeth of England; of the "Gunpowder Plot"
to murder James 1, and to destroy the "Houses of Parliament"
in one blast; of the assassination of William, Prince of Orange;
of the attempts upon his son, Maurice, Prince of Orange, and upon
Leopold I of Germany, by agents of that Society? We could refer
to the "Holy League " of 1576, sponsored by the Jesuits,
for the purpose of uniting Catholic Europe to crush Protestantism,
and the assassination of Henry III and Henry IV of France in the
interest of that scheme. "The
Jesuits were, indeed, the heart and soul of the Leaguist conspiracy.
" -- Id., p. 210. See also pp. 508-608.
If the political activities of the Jesuits, of which
Pope Clement XIV complained so pathetically, are not a serious problem
to civil governments, then why were the Jesuits expelled from so
many states, Catholic as well as Protestant, as the following table
shows? Francis T. Morton, Member of the Massachusetts Bar, gives
JESUITS EXPELLED FROM
Touron and Berne
whole of France
p 286 --
(by the people)
colonies, and Sicilies and Naples
Christendom, by bull of Clement XIV July 21,
Vienna, France again
States, by Pius IX, Sardinia, Vienna, Austria
St. Petersburg, and Canton Soleure
(by the people)
(by the viceroy)
Cathedral (by the people)
( by Congress)
8 colleges closed,
The Roman Catholic Church and Its Relation to the Federal Government,"
pp. 167,168. Boston: 1909.
Those who feel that the foregoing facts constitute
no danger to American civil and religious
liberty, would do well to remember that the Jesuits carry on an
extensive educational program in this country, and that, according
to their textbooks, their principles of civil government are diametrically
opposed to the American ideas of separation of church and state.
287 -- "Manual
of Christian Doctrine, by a Seminary Professor," pp. 131-133.
The author has stated the foregoing facts, not because
of any enmity towards Jesuits as individuals, nor to Catholics in
general, but only from a feeling of responsibility to enlighten
the American people regarding a public danger. We can truly love
the persons, while we warn-people against their dangerous tendencies.
If we did not sincerely love everybody, we would not be true Christians.
(Matthew 5: 43-48.) Jesus loves the sinner, while He hates his sins;
and we must have the mind of Christ. (Philippians 2: 5; 1 Corinthians
To those who wish to study this subject further
we recommend the careful reading of the following books, besides
those referred to in this chapter: "History
of the Jesuits," by Andrew Steinmetz, London, 1848. "History
of the Jesuits," by G. B. Nicolini, London, 1854; "Secret
Instructions of the Jesuits," translated from the Latin
by W. C. Brownlee, D. D., New York, 1841; "The Footprints
of the Jesuits," by R. W. Thompson; "The Jesuit
Enigma," by E. Boyd Barrett; "The Programme of
the Jesuits," by W. Blair Neatby, London, 1903; "Provincial
Letters," by Blaise Pascal, New York, 1853; "History
and Fall of the Jesuits," by Count Alexis de Saint-Priest,
London, 1861; "Political Life of an Italian," by
Francesco Urgos, Battle Creek, Mich., 1876; and "The Jesuit
Morals, collected by a Doctor of the College of Sorbonne in Paris,"
translated into English, London, 1670.TOP
MARK OF THE BEAST
p 288 --
13:16 the Apostle John has penned these significant words: "And
he causeth all, both small and great, rich and poor,
free and bond, to receive a mark in their right hand, or
in their foreheads." What is this mark? It must be of great
importance to understand this, for Jesus gives us a solemn warning
against receiving the mark. (Revelation 22: 16; 14: 9, 10.) Some
claim that it is the mark of the labor unions; but the "small"
cannot belong to them, neither are the "rich," or capitalists,
members of labor organizations. Others say this prophecy refers
to the peculiar " handshake" of the Freemasons; but the
"bond," or slave, and the "small," or children,
cannot become members of that organization; and yet all these will
receive the mark of the beast. (Revelation 13: 16.)
This mark must
belong to religion, for it has to do with "worship" (Revelation
13:12), and it must have originated with the Papacy, for it is "his
mark" (Revelation 15: 2), and yet it must be something both
Catholics and Protestants agree upon, for "all" will receive
it (Revelation 13: 12, 16). It is something in which not only the
people but also "the earth" on which they dwell,
can show obedience. (Revelation 13:12.) There is but one thing that
answers to all these specifications; namely, Sunday-keeping. Sunday
is a religious institution that originated with the Catholic Church,
and yet Protestants agree to keep it, and we shall now show how
the earth can have a part in receiving the mark.
"thy manservant," "thy stranger," and "thy
cattle" to rest on His holy Sabbath (Exodus 20: 10); that is,
no work should be allowed in a field of which we have control. And
because the Jews did not obey this, the Lord declared: "I will
scatter you among the heathen. . . . and your land shall be
p 289 --
desolate . . . . Then shall the land rest, and enjoy her Sabbaths;
. . . because it did not rest in your sabbaths, when ye dwelt upon
it." Leviticus 26: 33-35. And so the Jews were taken into captivity
to Babylon for seventy years. (Jeremiah 17: 27; 2 Chronicles 36:
20, 21.) Generally speaking, the people of this world have not allowed
the earth to rest on God's holy Sabbath for six thousand years,
therefore He will lay it desolate for one thousand years, to give
it the rest man has denied it. (Jeremiah 4: 23-25; Revelation 20:
1, 2.) TOP
We have now
seen that God wants the earth as well as the people to rest on His
holy Sabbath. But the Roman Catholic Church has put herself on record
as flatly denying God's claim. Father Enright declares: "The
Bible says: 'Remember the Sabbath day, to keep it holy,' but the
Catholic Church says: 'No, keep the first day of the week,' and
the whole world bows in obedience." -- " The Industrial
American," Harlan, Iowa, Dec. 19, 1889.
When our government,
under pressure from the churches, shall by law enforce the papal
Sunday in open violation of God's command, so that the people rest
on Sunday, and work their land on the Sabbath, then "the
earth and them which dwell therein" will yield obedience
to the papal power. (Revelation 13: 12.)
Some will ask
how a day can be a mark in a person's forehead or hand. But
we read in Exodus 13: 3, 4, 9 that a day can be "for
a sign unto thee upon thine hand, and for a memorial between thine
eyes." But some one will ask how this "mark" can
be received by some only "in their right hand," while
others receive it "in their foreheads." (Revelation 13:
16.) That is easy to see. Many people tell us: "We know that
the seventh day is the right Sabbath, but we have to work on that
day or lose our jobs." Such people have no Sunday-Sabbath in
their mind, or forehead, because they do not believe in it; but
their "hand" obeys it, and so they receive it in their
hand. There are others who see the seventh day is the true Sabbath
in the New Testament, but they love their old friends and their
old ways more than the unpopular truth, and wish they did not have
to obey it.
p 290 --
Now, as God cannot accept unwilling service, He will no longer
impress them with the importance of obeying it. God's Spirit is
grieved away, and another spirit steps in unnoticed and leads them
against the truth. "Because they received not the love
of the truth. . . . God shall send them strong delusion, that they
should believe a lie." 2 Thessalonians 2: 10, 11. (We have
an example of this in 1 Kings 22.) After rejecting the truth they
become enthusiastic believers in the false Sabbath, and thus they
receive this mark "in their foreheads."
RECEIVES THE MARK? -- On the other hand, people who have
never heard the facts presented, but innocently keep Sunday, thinking
it is the right day, are not receiving the mark of the beast by
so doing, for God does not hold a person responsible for light that
he has never had opportunity to hear or reject. Let us illustrate
Christian is the owner of a dry-goods store, and has sold a woman
ten yards of cloth. Later she comes back with it, claiming that
it is too short. He measures it again, and finds it full length,
but, as she insists that it is short, he buys a new yardstick, and
placing both side by side he finds his old one an inch short. In
amazement he exclaims: "My grandfather was an earnest Christian,
and he used this yardstick, and so did my godly father. They were
unwittingly stealing, and died without repenting of their sin; they
are lost! " He reflects a moment, then adds: "No! I saw
them die triumphantly in Christ - they are saved. And I have had
blessed seasons with Jesus during these twenty years I have used
this old yardstick. If they could be saved using it, and I could
serve God acceptably all these years, I will continue to use it
hereafter!" But can he be saved while knowingly breaking one
of God's commandments? He could have been saved, if his attention
had not been called to it. But can be now continue to use the short
yard measure and remain a true Christian?
"If I had not come and spoken unto them, they had not had sin:
but now they have no cloak for their sin " TOP
p 291 --
(John 15: 22); and Paul declares: "The times of this ignorance
God winked at; but now commandeth all men everywhere to repent"
(Acts 17: 30). "Therefore to him that knoweth to do good, and
doeth it not, to him it is sin." James 4: 17. Seeing that God's
law is His measuring rod, or standard for moral conduct, and that
the Papacy has cut off part of it, so people innocently have followed
a faulty rule, and Christ has not attributed this sin to His people
till they had opportunity to know better. But when His last message
of mercy is being heralded to the world, all are given their choice
as to whom they will serve, and those who refuse to listen to His
message are as responsible as though they had heard it. (Revelation
22: 14; 14: 12; Luke 11: 31; Proverbs 28: 9.)
All will admit
that Christ has a perfect right to choose any "sign" He
desires, and when He sets forth the Sabbath as the sign, or mark,
of His authority and of His sanctifying power, we should accept
it with pleasure. (Ezekiel 20: 12, 20; 9: 4-6.)
PAPACY SELECTS ITS FLAG --
On the other hand the pope claims to be Christ's
representative on earth, having authority to act in His name, so
sentences which he gives are to be forthwith ratified in heaven.
" -- Catholic Encyclopedia, Vol. XII, art. "Pope,"
par. 20, p. 265.
Any one who
makes counterfeit money tries to make it as near like the genuine
as possible. And when Christ has chosen the Sabbath as His sign,
the Papacy, in selecting a counterfeit sign, would naturally choose
one as near like the genuine as possible, and so it took the very
next day. And after having changed the day of rest from the seventh
to the first day, the Papacy would naturally point to such a vital
change in God's law as evidence of its power; for no one could validly
change God's moral law without being authorized to act in Christ's
Hence if, after
we have carefully searched the New Testament, and found no command
there for the change of the day,
p 292 --
we still rely on the custom of the church by keeping the Sunday,
we thereby acknowledge the authority of the church that made this
change. The Roman Catholic Church sees this point and uses it as
a challenge to Protestantism, as the following quotations from the
Roman Catholic authorities will show:
Keenan says: "Q
-- Have you any other way of proving that the Church has power
to institute festivals of precept?
Had she not such power, she could not have done that which all
modern religionists agree with her; -- she could not have substituted
the observance of Sunday, the first day of the week, for the observance
of Saturday, the seventh day, a change for which there is no Scriptural
authority." -- " Doctrinal Catechism, "
p. 174. New York: P. J. Kenedy and Sons, 1846. TOP
Tuberville, D. D., says: "
Q -- How prove you that the Church hath power to command
feasts and holy-days?
-- By the very act of changing the Sabbath into Sunday, which
Protestants allow of; and therefore they fondly contradict themselves,
by keeping Sunday strictly, and breaking most other feasts commanded
by the same Church.
How prove you that?
-- Because by keeping Sunday, they acknowledge the Chruch's
power to ordain feasts, and to command them under sin: and by not
keeping the rest by her commanded, they again deny, in fact, the
same power. " -- " An Abridgment of the Christian
Doctrine, " p. 58. New York: Kenedy, 1833.
J. F. Snyder,
of Bloomington, Ill., wrote Cardnial Gibbons asking if the Catholic
Church claims the change of the Sabbath "as a mark of her power."
The Cardinal through his Chancellor, gave the following answer:
" Of course the Catholic
Church claims that the change was her act. It could not have been
otherwise, as none in those days would have dreamed of doing anything
in matters spiritual and ecclesiastical and religious without her.
And the act is a mark
p 293 --
of her ecclesiastical
power and authority in religious matters." (Signed) "
H. F. Thomas, Chancellor
for the Cardinal." "Nov. 11, 1895."
We will now
let the Catholic Church tell when it changed the Sabbath
day. Here is its answer:
-- Which is the Sabbath day? A. -- Saturday is the Sabbath
day. Q. -- Why do we observe Sunday instead of Saturday?
A. -- We observe Sunday instead of Saturday because the Catholic
Church, in the Council of Laodicea (A. D. 336), transferred the
solemnity from Saturday to Sunday." -- " Convert's
Catechism," Rev. P. Geiermann, p. 50. London: 1934. Sanctioned
by the Vatican, Jan. 25, 1910.
Church for over one thousand years before the existence of a Protestant,
by virtue of her Divine mission, changed the day from Saturday to
Sunday." -- " The Christian Sabbath," p.
29. Printed by the "Catholic Mirror," the official
organ of Cardinal Gibbons, Baltimore, Md., 1893.
how often Catholic authors refer to the fact that there is no
Scripture proof for Sunday, but that it rests solely on the authority
of the Catholic Church. Rt. Rev. John Milner says: "The
first precept in the Bible is that of sanctifying the seventh day:
' God blessed the seventh day, and sanctified it.' Genesis
2: 3. This precept was confirmed by God in the Ten Commandments:
'Remember the Sabbath-day, to keep it holy. The seventh day
is the Sabbath of the Lord thy God.' Exodus 20. On the other hand,
Christ declares that He is not come to destroy the law, but to
fulfill it. Matthew 5: 17. He Himself observed the Sabbath:
'and, as His custom was, He went into the synagogue on the Sabbath
day.' Luke 4:16. His disciples likewise observed it after His death:
' They rested on the Sabbath day according to the commandment,'
Luke 23: 56. Yet with all this weight of Scripture authority
for keeping the Sabbath, or seventh day, holy, Protestants of all
denominations make this a profane day, and transfer the obligation
of it to the first day of
p 294 --
or the Sunday. Now what authority have they for doing this?
None whatever, except the unwritten word, or tradition,
of the Catholic Church." -- "End of Religious Controversy,"
p. 89. New York: P. J. Kenedy, 1897. TOP
of St. Vincent de Paul says: "'
The seventh day is the Sabbath of the Lord thy God; in it thou shalt
not do any work.' (Exod. XX. 8, 9). . . . Such being God's command
then, I ask again, Why do you not obey it? . . .
answer me, perhaps, that you do keep holy the Sabbath-day;
for that you abstain from all worldly business, and diligently go
to church, and say your prayers, and read your Bible at home, every
Sunday of your lives.
is not the Sabbath-day, Sunday is the first day of the
week; the Sabbath-day was the seventh day of the week. Almighty
God did not give a commandment that men should keep holy one
day in seven; but He named His own day, and said distinctly,
'Thou shalt keep holy the seventh day': and He assigned a reason
for choosing this day rather than any other -- a reason which belongs
only to the seventh day of the week, and cannot be applied to the
rest. He says, 'For in six days the Lord made heaven and earth,
the sea and all that in them is, and rested on the seventh day;
wherefore the Lord blessed the Sabbath-day and hallowed it.'
Almighty God ordered that all men should rest from their labor on
the seventh day, because He too had rested on that day: He did not
rest on Sunday, but on Saturday. On Sunday, which is the first day
of the week, He began the work of creation. . . . Gen. 2:
2, 3. Nothing can be more plain and easy to understand than all
this; and there is nobody who attempts to deny it. . . . Why then
do you keep holy the Sunday, and not Saturday?
tell me that Saturday was the Jewish Sabbath, but that the
Christian Sabbath has been changed to Sunday. Changed! but
by whom? Who has authority to change an express commandment of Almighty
God? When God has spoken and said, Thou shalt keep holy the seventh
day, who shall dare
p 295 --
to say, Nay,
thou mayest work and do all manner of worldly of business
on the seventh day; but thou shalt keep holy the first day in its
stead? This is a most important question, which I know not how you
a Protestant, and you profess to go by the Bible and the Bible only.
. . . The command to keep holy the seventh day is one of the Ten
Commandments; you believe that the other nine are still binding;
who gave you authority to tamper with the fourth?
you not for making Sunday your weekly holy-day instead of Saturday,
but for rejecting tradition, which is the only safe and clear rule
by which this observance can be justified."
-- " Why Don't You Keep Holy the Sabbath-Day?"
pp. 2-4, 8. London: Burns and Oates. Found also in " The
Clifton Tracts," Most Rev. John Hughes, D. D. TOP
Church has instituted the Sunday as the Lord's day instead of the
Sabbath . . . shows forth her great power which she solemnly received
from Christ." -- " Manual of the Catholic Religion,"
Luther and Melancthon felt the stinging force of this Catholic argument
in proof of the power of the papal church, although they knew that
the time had not then come for a Sabbath reform. Dr. Eck, disputing
with Luther, said: "lf,
however, the Church has had power to change the Sabbath of the Bible
into Sunday and to command Sunday-keeping, why should it not have
also this power concerning other days? . . . lf you omit the latter,
and turn from the
Church to the Scriptures alone, then you must keep the Sabbath with
the Jews, which has been kept from the beginning of the world."--
" Enchiridon," pp. 78, 79. 1533.
to this Roman Catholic assumption of authority, the Reformers said:
also point out, that the Sabbath is changed to Sunday, contrary
as it seems, to the Ten Commandments; and there is no example over
which they make more ado than the change of the Sabbath. Great,
they assert, must be the power of the
p 296 --
Church, when it can
grant release from one of the Ten Commandments." -- "
The Augsburg Confession," art. 28, in "Book
of Concord," p. 79. (Norwegian ed., printed in Christiania,
At the great
Council of Trent (1545-1563), which was called to determine the
"doctrines of the Church in answer to the heresies of the Protestants"
(Catholic Encyclopedia, Vol. XV, art. "Trent,"
p. 30), the question of the authority of the church over that of
the Bible was decided in the following manner: "Finally,
at the last [session] opening on the eighteenth of January, 1562,
their last scruple was set aside; the archbishop of Reggio made
a speech in which he openly declared that tradition stood above
Scripture. The authority of the church could therefore not be bound
to the authority of the Scripture, because the church had changed
Sabbath into Sunday, not by the command of Christ, but by its own
authority. With this, to be sure, the last illusion was destroyed,
and it was declared that tradition does not signify antiquity, but
continual inspiration." -- "Canon and Tradition,"
Dr. J. H. Holtzman, p. 263. ("Source Book,"pp.
After the Jesuits
were expelled from England in 1579 they determined to recapture
that country, and at their school at Rheims, France, they translated
their New Testament from the Vulgate Latin into English in 1582.
(Their Old Testament was printed at Douay, 1609, so that their whole
Bible has come to be called the Douay version.) In
their English New Testament, translated from the Vulgate
Edition of 1582, printed in New York, 1834, we read on page 413,
note on the Apocalypse 1: 10:
the Church had authority and inspiration from God, to make Sunday,
being a work-day before, an everlasting holyday: and the Saturday,
that before was holyday, now a common work-day: why may not the
same Church prescribe and appoint the other feasts of Easter, Whitsuntide,
Christmas, and the rest? For the same warrant she hath for the one
she hath for the other." TOP
Thus we see
that the Roman Catholic Church always and
p 297 --
everywhere points to her change of the Sabbath as the mark,
or evidence, of her having the power and inspiration from God to
legislate in Christ's stead for His church on earth, and that this
power is vested in the pope. Pope Leo XIII says: "
We hold upon this earth the place of God Almighty."
All must yield "complete
submission and obedience of will to the Church and to the Roman
Pontiff, as to God Himself. " -- " Great Encyclical
Letters," pp. 304, 193. And Pope Gregory says
of the power of the pope: "Hence
he is said to have a heavenly power, and hence changes even the
nature of things, applying the substantial of one thing to another
-- can make something out of nothing -- a judgment which is null
he makes to be real, since in the things which he wills, his will
is taken for a reason. Nor is there any one to say to him, Why doest
thou this? For he can dispense with the law, he can turn injustice
into justice by correcting and changing the law, and he has the
fulness of power." -- " Decretals of Gregory"
(R. C.), Book I, title 7, chap. 3. Gloss on the Transfer of Bishops.
The Roman "Decretalia,"
an authentic work on Roman ecclesiastical law, says of the power
of the pope: "He
can pronounce sentences and judgments in contradiction to the right
of nations, to the law of God and man. . . . He can free himself
from the commands of the apostles, he being their superior, and
from the rules of the Old Testament.
has power to change times, to abrogate laws, and to dispense with
all things, even the precepts of Christ." -- "Decretal,
de Translat. Episcop. Cap."
will stands for reason. He can dispense above the law; and of wrong
make right, by correcting and changing laws." -- Pope Nicholas,
Dist. 96; quoted in " Facts for the Times," pp.
55, 56. 1893.
MARK OF HIS NAME" -- We
have now seen that the pope claims to be the "Vicar of the
Son of God " on earth; to have authority to act in His name.
p 298 --
And as proof for this claim he points to the fact that he has
changed the Sabbath into Sunday. How conclusive! He must be authorized
as Christ's "Vicar" in order to validly make such a vital
change in God's moral law. That is imperative! The Sunday-Sabbath
is therefore the proof or mark of his "vicarship"; it
is "the mark of his name." Revelation 14: 11. When once
a person has become aware of the wording of this text (Revelation
14: 11), it becomes impossible for him to exchange this explanation
of either the " mark " or the " name " for some
other. For the creation of the Sunday-Sabbath by the Papacy constitutes
the mark, or proof, of the pope's being invested with authority
to act as "Vicar of the Son of God." This "mark"
and this "name" fit together as prepared by the divine
hand of prophecy, and no others do. Catholics can therefore appeal
to Protestants in the following way:
only has no foundation
in the Bible, but it is in flagrant contradiction with its letter,
which commands rest on the Sabbath, which is Saturday. It was the
Catholic Church which, by the authority of Jesus Christ, has transferred
this rest to the Sunday. . . . Thus the observance of Sunday
by the Protestants is an homage they pay, in spite of themselves,
to the authority of the Church." -- " Plain Talk
About the Protestantism of Today," from the French by Segur,
p. 213. Boston: 1868. TOP
While God did
not attribute this sin to His people in former ages, when they had
not been enlightened on the subject, we are now approaching the
final struggle between Christ and the restored Papacy, and it behooves
us to show under which flag we have decided to stand. For example:
In times of peace, no serious results would come to an alien in
this country, if, on his holiday, he should hoist his native flag.
But if our country was at war with his homeland, and he then should
tear down the "Stars and Stripes," and trample on it,
while he hoisted his own flag, it would be an entirely different
matter. And so now, while Christ and Antichrist face each other
in the last deadly struggle, it becomes a serious matter to hoist
the enemy's flag, while
p 299 --
trampling on the blood-stained banner of Prince Emmanuel!
power was "to continue forty and two months" (Revelation
13: 5), and, as the Bible reckons thirty days to a month, this period
would be 1260 prophetic days (Revelation 11: 2, 3). And a day in
prophecy stands for a year. (Ezekiel 4: 6.) Thus we see that the
papal supremacy would continue for 1260 years. We have already seen
that this period began in 538 and ended in 1798 A. D. (See pp. 52-60.)
At that time the pope, who had for centuries driven God's people
"into captivity," was himself to "go into captivity,"
the prophet declared. (Revelation 13: 10.) And when the hour struck,
to which God's prophetic clock had pointed for 1700 years, the pope
had to "go into captivity." Rome was taken by the French
on February 10, 1798, the Roman Republic proclaimed on the fifteenth,
and on the night of the twentieth, Pope Pius VI was hurried off
"into captivity," where he finally died at Valence, France,
in 1799. Napoleon had previously given orders that no new pope was
to be elected in his place.
"No wonder that half Europe thought Napoleon's veto would be
obeyed, and that with the Pope the Papacy was dead." --
" Modern Papacy," Joseph Rickaby, S. J., p. 1.
But this prophecy
also foretells its restitution. The prophet declares: "His
deadly wound was healed; and all the world wondered after the beast."
Revelation 13: 3. (Compare 17: 8.) A new pope (Pius VII) was elected
March 14, 1800, and, as J.
Rickaby further states: "Yet
since then, the Papacy has been lifted to a pinnacle of spiritual
power unreached, it may be, since earliest Christian history."
-- Id., p. 1.
since the days of Pope Leo XIII the healing of the "deadly
wound" has been steadily progressing. On February 11, 1929,
the pope once more became a civil ruler (a king). Some day he will
attempt to assume his ancient authority over the nations of earth,
and then the world will realize that the Papacy is unchanged in
spirit, that it will do today just what it did in the Dark Ages.
p 300 --
We shall now see what God will do for those who have been faithful
to Him in this time of apostasy, and have not deviated from His
word, while the whole Christian world has gone astray. But let all
remember that we cannot follow what is easy and popular, and expect
to stand under God's protection. It was the ark of Noah -- the object
of so much scorn and derision from the world -- that finally became
the means of rescue to all who stood faithfully by it under taunt
and ridicule. And so now. (Luke 17: 26.) God always uses unpopular
truths with which to test His people and gather out the honest in
heart, and He will protect His own in the time of trouble. TOP
abide under the shadow of the Almighty," safe "from the
noisome pestilence." As a hen protects her brood in a storm,
so "He shall cover thee with His feathers, and under His wings
shalt thou trust: His truth shall be thy shield and buckler.
Thou shalt not be afraid for the terror by night [night raids
by airplanes]; nor for the arrow that flieth by day; nor for the
pestilence that walketh in darkness; nor for the destruction that
wasteth at noonday. A thousand shall fall at thy side, and ten thousand
at thy right hand; but it shall not come nigh thee, . . . neither
shall any plague come nigh thy dwelling." Psalm 91: 1-10.
God will reveal
that He still lives and reigns, and the world shall yet see that
He puts a difference "between him that serveth God and him
that serveth Him not" (Malachi 3: 18), just as He did during
the plagues of Egypt (Exodus 8: 22, 23; 9: 4; 10: 23; Isaiah 4:
5, 6). "His truth shall be thy shield and buckler." Psalm
9l: 4. (Compare John 17: 17; Colossians 1: 5; Psalm 119: 142, 151.)
the new covenant promise, the Holy Spirit is to write the law of
God in the heart of God's children., (Hebrews 8: 8-10; 2 Corinthians
3: 3.) But it must be put "into their mind" before it
can be written "in their hearts" (Hebrews 8: 10); and
as they have been looking at a mutilated law, the missing part must
be restored before the Holy Spirit can write it in their hearts.
And so the message comes to "bind up the
p 301 --
testimony, seal the law among My disciples." Isaiah 8:
nations are moving toward Armageddon, while angels are about to
release the winds of war but have been admonished to hold a little
longer, another angel comes with the "seal of the living God,
" saying: " Hurt not the earth. . . . till we have sealed
the servants of our God in their foreheads," so they shall
be able to stand during the terrible time of trouble just ahead.
(Revelation 6: 17; 7: 1-3). The Lord revealed the same scene to
Ezekiel. He saw the destroyers coming, but a man clothed in linen
(a symbol of purity, Revelation 19: 8) went before them to "set
a mark upon the foreheads of " God's people, after which the
destroyers were told to "slay utterly old and young. . . .
but come not near any man upon whom is the mark." Ezekiel 9:1-6.
This mark, or sign, is the Sabbath. "I gave them My Sabbaths
to be a sign between Me and them." Ezekiel 20:12, 20.
As Christ viewed
His people on the earth, and found them without "the seal of
the living God," He commanded the winds of war to be held in
check "till we have sealed the servants of our God in their
foreheads. "Revelation 7: 1-3. They were God's servants, but
lacked the seal. In Ezekiel 9: 4-6 and 20: 12, 20 it is called God's
"mark," or "sign," while in Revelation 7: 1-4
it is called His "seal." God's "name" will be
written in the foreheads of His people. (Revelation 14: 1.) In God's
law His name is found only in the fourth commandment. The fourth
commandment, which enjoins the keeping of the seventh-day Sabbath,
is the seal of God which the Holy Spirit places in the minds and
hearts of His people.
The day of
wrath is fast approaching. God's people will needa shelter during
Armageddon. But God will not do miracles to protect the willfully
disobedient. The Lord is greatly grieved over the situation, and
complains that His watchmen are not preparing the people "to
stand in the battle in the day of the Lord." Ezekiel 13: 5.
Compare Ezekiel 22: 26, 30; Isaiah 58: 1, 2, 12, 13; 56: 1-5, 10,
11; Hebrews 10: 26, 29. " But the Lord will be the hope of
His people, and the strength of the children of Israel." Joel
3: 16. TOP
IMAGE TO THE BEAST
p 302 --
EARLY EFFORTS TO UNITE CHURCH AND STATE -- In
Holy Scripture Christ Jesus is repeatedly spoken of as the Lamb
of God. Bible prophecy represents America by a similar symbol, which
"had two horns like a lamb." The word of God informs us,
however, that this peace-loving power, despite its lamb-like principles,
eventually would say "to them that dwell on the earth, that
they should make an image to the beast [the Papacy], which
had the wound by a sword, and did live." Revelation 13:14.
The Papacy was formed by a union of church and state, which resulted
in the persecution of dissenters. An "image," or "
likeness," to the Papacy in America would be a union of church
and state, or a co-operation between them, as in the days of papal
Rome. And, seeing it is to be "an image to the beast, "
it cannot be the beast itself, but must be an effort started among
Protestants, who desire the aid of the state to enforce some of
their dogmas. For nearly three quarters of a century Protestant
churches and civic organizations have been at work to create just
such a relation between church and state in the United States.
In 1863, representatives
of eleven Protestant denominations convened at Xenia, Ohio, and
organized a federation, with the avowed purpose of placing the name
of God in the Federal Constitution. This National Reform Association
declared in Article II of its constitution: "The
object of this Society shall be to . . . secure such an amendment
to the Constitution of the United States as will declare the nation's
allegiance to Jesus Christ and its acceptance of the moral laws
of the Christian religion, and so indicate that this is a Christian
nation, and place all the Christian laws, institutions, and usages
of our government on an undeniably legal basis in the fundamental
law of the land." -- " American State
p 303 --
William A. Blakely, p. 343. Washington, D. C.: 1911.
organ: The Christian Statesman, (1888) points out
their reason for such an amendment to the Federal Constitution in
the following words: "
We need it to correct our most unfortunate attitude under the First
Amendment, which restrains Congress from prohibiting the free exercise
of any false religion." -- " Facts for the Times,"
That is, the
First Amendment to the Federal Constitution, which safeguards religious
liberty, must be made null and void by their proposed amendment,
just as the eighteenth amendment was nullified by the twenty-first.
Rev. M. A.
Gault, a district secretary of the organization, said: "Our
remedy for all these malefic influences is to have the government
simply set up the moral law, and recognize God's authority behind
it, and lay its hand on any religion that does not conform to
it." -- " The Christian Statesman,"
Jan. 13, 1887; quoted in "Facts for the Times,"
page 166. TOP
another of their speakers, said: "We
want state and religion, and we are going to have it. . . . So far
as the affairs of the state require religion, it shall be religion,
the religion of Jesus Christ. . . . We use the word religion in
its proper sense, as meaning a man's personal relation of faith
and obedience to God. Now we are warned that to engraft this doctrine
upon the Constitution will be oppressive; that it will infringe
the right of conscience; and we are told that there are atheists,
deists, Jews, and Seventh Day Baptists who would suffer from it.
These all are, for the occasion and so far as our amendment is concerned,
one class. . . . What are the rights of the atheist? . . . I would
tolerate him as I would a conspirator." -- " Religious
Liberty in America," C. M. Snow, pp. 266, 267.
Day Alliance is another organization working for the same ends.
In their "Lord's Day Papers" (Milwaukee, Wis.),
No. 117, p. 4, they say of those who do not sanction their
p 304 --
propaganda for Sunday laws:
"That anarchistic spirit that tramples on any law that one
does not like needs to be completely crushed."
HANDS WITH CATHOLICISM -- The
Federal Council of Churches of Christ in America has also interested
itself along the same lines, and has co-operated more or less with
the other two organizations. November 21, 1905, twenty denominations
met in New York, and invited the co-operation of the Roman Catholic
Church to help solve these civic questions. Another meeting was
held in Chicago, December 4 -9, 1912, where representatives of thirty-two
denominations, having a constituency of nearly 18,000,000 people,
met in council. The Inter-Ocean of December 7, 1912,
COUNCIL OPENS ITS DOORS TO THE CATHOLICS
IS STRICKEN FROM COMMITTEE REPORT ON OBJECT OF ASSOCIATION OF CHURCHES.
Council of Churches of Christ in America took one of the most important
forward steps in its history when it adopted a resolution presented
by the executive committee eliminating the word Protestant from
the report of the committee, and virtually threw down the bars and
invited the Roman Catholic Church of America to join the council,
and lend its titanic strength toward solving the common problems
of the church. " -- Quoted in "Review and Herald,"
Jan. 9, 1913.
A strong resolution
for the enforcement of Sunday laws by civil government was then
the Papacy during the fourth and fifth centuries the Catholic bishops,
in conjunction with the state, enforced the pagan Sunday as one
of the first steps in uniting church and state, thus producing what
prophecy terms "the beast." And now in forming "an
image to the beast" the Protestant and Catholic clergy will
again make Sunday laws the entering wedge in their attempt to enforce
religion by law, because Sunday legislation constitutes the neutral
ground for co-operation between Catholics and Protestants, and in
this work they seek
p 305 --
each other's assistance. Rev. S. V. Leech, a Protestant Sunday
advocate, said in an address at Denver, Colorado: "Give
us good Sunday laws, well enforced by men in local authority, and
our churches will be full of worshipers. . . . A mighty combination
of the churches of the United States could win from Congress, the
state legislatures, and municipal councils, all legislation essential
to this splendid result." -- " Homiletic Review,"
November 1892; quoted in "American State Papers,"
William A. Blakely, p. 732. Washington, D. C.: 1911. TOP
F. Scovel, a leading National Reformer, says: "This
common interest [in Sunday] ought to strengthen both our determination
to work, and our readiness to co-operate with our Roman Catholic
fellow citizens. . . . It is one of the necessities of the situation."
-- " Views of National Reform, Series Ove," Bible
Students' Library, No. 3, pp. 85, 86. Oakland, Calif.: Jan. 15,
they [the Roman Catholics] are willing to cooperate in resisting
the progress of political atheism, we will gladly join hands with
them." -- " Christian Statesman," Dec.
Lay Congress, held in Baltimore, November 12, 1889, said: "We
should seek an alliance with non-Catholics for the purpose of proper
Sunday observance. " -- Quoted in "Religious Liberty
in America," C. M. Snow, pp. 283, 284.
When the great
Federation of Catholic Societies was organized in 1906, they said:
The Federation is a magnificent organization that is bound to root
out prevailing and ruling national evils; a patriotic undertaking
in which Catholic and non-Catholic may join hands." -- "The
Catholic Union and, Times," Aug. 2, 1906; quoted in "
Signs of the Times," July 8, 1908.
resolution was adopted by the Boston Archdiocesan Federation of
p 306 --
unalterably opposed to any relaxation of the Sunday laws. Sunday
is a day of rest to be devoted to the praise and service of God.
We hold the safest public policy at present is to adhere to the
rigid observance of the laws now safeguarding the sanctity of the
Lord's day." -- "Boston Pilot," official
organ of Cardinal O'Connell, March 16,1912.
In 1910 forty-six
Protestant denominations co-operated in an effort to reunite all
the Christian churches in the world, and fifty-five commissions
were appointed to attend a world's conference. They were to have
been sent in September, 1914, to different countries to explain
the plan, but the World War delayed it. Another effort was made
in 1917, when delegates from "many denominations, including
Protestant Episcopal, Baptist, Lutheran, and Presbyterian,"
met at Garden City, N. Y., where they received a letter from Cardinal
Gasparri, Papal Secretary of State; and in 1919 three Episcopal
bishops were sent to Rome to interview the pope on this question
of church union, for Pope Benedict XV had already (1917) started
a "move for reunited Christianity."
The daily papers
reported in January, 1930, that a plan for a world federation of
Lutheran churches was being worked on by a sub-committee of the
National Lutheran Council at New York. Reports at that time stated
the federated church would be headed by a world executive comparable
in administrative respects to the Roman Catholic pope. Decorah
Posten (Norwegian) for January 21, 1930, gives a similar
report. So "federation " and " consolidation "
are in the air.
MEN SEE THE DANGER -- God-fearing
men in different denominations, who see the trend of the times,
fear the consequences. Dr.
A. C. Dixon says: "The
purpose of this 'lnter-church' movement seems to be to make a great
ecclesiastical machine which will dominate all smaller bodies. It
is an attempt to form a papacy without a pope; and, if evangelical
truth is to be sacrificed or compromised, such a papacy without
a pope will be no improvement upon the
p 307 --
machine which has its center in Rome." A front-page article
in the "Baptist Messenger," June 23, 1920. Oklahoma
City, Okla. TOP
George A. Gordon, Pastor of Old South Church, Boston,
church was united once, the holy Catholic Church throughout the
world, and what was it? -- An ineffable tyrant, denying freedom
over its whole broad domain and crushing the intellect
and the spirit into a dead uniformity. . . . Your one holy Catholic
Protestant American Church would give me much uneasiness if it should
come into existence tomorrow." -- "Review and Herald,"
May 11, 1913.
these God-fearing men, and many others we could have quoted, see
the trend of the Protestant church in forming " an image to
the beast " and even seeking the aid of the Papacy in their
efforts to form a " holy Catholic Protestant American Church,"
that could control the state as the papal church did during the
As long as
a church has a living connection with Christ, its true Head, and
is loyal to His written word, she is supplied with divine power
to do His bidding (Matthew 28: 18-20; Acts 1: 8; 5: 32; Romans 1:
16; John 1: 12), and feels no craving for the power of the state
to enforce its teachings. But when apostasy has robbed it of its
divine power, and the power of love (2 Corinthians 5: 14)
has been exchanged for the love of power, it usually seeks
the aid of the civil arm. All attempts to secure the enforcement
of religion by civil laws is therefore a confession of apostasy
from apostolic purity.
MIRACLE -WORKING POWER -- Whenever God has sent a message
of reform to prepare His people for some great crisis, the archenemy
has always tried to counterfeit it. When Moses was sent to deliver
Israel from Egypt, Jannes and Jambres withstood his message by counterfeiting
his miracles. (Exodus 7: 10-13, 22; 8: 6, 7; 2 Timothy 3: 8, 9.)
And so it was when the message of Christ's first coming
p 308 --
was given. In these last days God has promised to send a message
in the power and spirit of Elijah to prepare His people for "
the coming of the great and dreadful day of the Lord." (Malachi
4: 5.) The devil knows this, and so he will counterfeit this message.
The prophet, in speaking of the United States, says: "He doeth
great wonders, so that he maketh fire come down from heaven on the
earth in the sight of men [as Elijah did]. And he deceiveth them
that dwell on the earth by the means of those miracles which he
had power to do in the sight of the beast, saying
to them that dwell on the earth that they should make an image to
the beast, . . . and he causeth all . . . to receive a mark in their
right hand or in their foreheads." Revelation 13: 13-16. Thus
we see that this country was to become a miracle-working power.
It was here
in the United States that modern Spiritism originated in 1848. And
it is working miracles. But what is the source of this miraculous
power? We will let the leaders of Spiritism answer this question.
[a Norwegian Spiritist periodical], for December 15, 1889, page
2, we read: "Spiritism
is the serpent in Paradise offering man to eat of the tree of knowledge
of good and evil."
this statement we must remember that God told man not to eat of
this tree or he would "surely die," but Satan assured
Eve: "Ye shall not surely die." Genesis 2: 17; 3: 4. And
Spiritists have based their belief on the devil's words, claiming
that people at death do not actually die, but simply pass into the
spirit world. Moses Hull, a leading teacher and lecturer among them,
makes this point clear. He says: "A
Truthful Snake. . . . In answer to the question, ' Who, then, are
we to believe -- God or Satan?' I answer, The facts, in every case
in the Bible, justify us in believing Satan, he has ever been truthful;
that is more than can be said of the other one. . . . It was not
the devil, but God who made the mistake in the Garden of Eden. .
. . It was God, and not the devil, who was a murderer from the beginning."
-- " The Devil and the Adventists," pp. 15, 16.
p 309 --
I must ask pardon of the readers for quoting such blasphemous
words, but the only fair way of revealing the true nature of Spiritism
is to allow its followers to speak for themselves. In later years,
however, Spiritism has changed its face, but not its heart,
by professing Christianity; and in that garb has succeeded in getting
into the churches. Some startling revelations have been unearthed
of late years regarding the work of Spiritism in the different churches
all over the world. Many in these churches have felt the emptiness
of formalism, and have craved spiritual power, but have been unwilling
to get it by the way of the cross. Humble confession, heartfelt
repentance, and straightening up of wrongs done to neighbors is
a road too narrow for many to walk; unpopular truths, which cut
across their selfish path of ease, are unwelcome to them; but Spiritism
in its Christian form offers the desired power without such sacrifices,
and the easy road is accepted with eagerness by many. (Compare Mark
8: 34, 38; Acts 5: 32; Matthew 4: 3-10; 2 Thessalonians 2: 9-11;
Matthew 24: 24.) They mistakenly accept spiritual power and miracles
as evidence of their being right with God (Matthew 7: 21-23; Luke
9: 55), but God's children cannot thus prove whether a movement
is true or false, for the enemy can work, miracles. Judge I. W.
Edmonds, a noted Spiritist, says of his daughter: "She
knows no other language than her own native tongue, the English,
except a little French she learned in the girls' school; and yet
she has talked in nine or ten different languages, often a whole
hour at a time, with the same ease as a native. Quite often strangers
in their native tongue hold conversation with their spirit friends
through her. " -- "Spiritualism Before the Judgment
Seat of Science," p. 42.
In the near
future Spiritism will influence people in America to form a union
of church and state. When this is accomplished, the Papacy will
step in and take charge of it. Thus every effort to form this union
is helping the Papacy to power. This is so strikingly pictured by
the prophet Zechariah that we must take the space here to refer
THE WOMAN IN THE EPHAH -- The prophet saw "an ephah"
(which is a fitting symbol of the business world) and "a woman
that sitteth in the midst of the ephah." Zechariah 5: 7. A
woman in prophecy symbolizes a church, and in the book of Revelation
this woman is called "the mother" church, which
is "drunken with the blood of . . . the martyrs of Jesus."
It is also represented as "that great city" on "seven
mountains." (Revelation 17: 5, 6, 9, 18.) M'Clintock
and Strong says :"The
city of Rome was founded . . . on the Palatine Hill; it was extended
by degrees, so as to take in six other hills. " -- Encyclopedia,
art. "Rome." This woman is said to be trading
in all kinds of "merchandise": linen, silk, wine, flour,
sheep, chariots, and souls of men. (Revelation 18: 12, 13.) A more
striking picture of the Papacy could hardly be given, for no advantage
in the business world escapes her vigilance. She always seeks to
place her members in strategic government positions, and at advantageous
in which this prophetic woman sat, was covered with "a talent
of lead," and when this cover was lifted the " wickedness
" was seen, or, as the Septuagint has it: " This is the
iniquity." (Zechariah 5: 7, 8.) And just so, when the Reformation
of the sixteenth century pulled off the cover, "the mystery
of iniquity" was seen in all its "wickedness." (2
Thessalonians 2: 7, 8.) But the prophet saw the cover placed back
on again, and, through the efforts of Jesuits, this covering-up
work is being accomplished. "Two women" are next seen
who "lifted up the ephah between the earth and the heaven."
(Zechariah 5: 8, 9.) That is, after the true nature of the papacy
has been concealed, the miracle-working power of Spiritism
in some Christian form, and fallen Protestantism (these two
women) will raise the Papacy to the sky. TOP
said I to the angel that talked with me, Whither do these bear the
ephah? And he said unto me, To build it an house in the land of
Shinar: and it shall be established, and set there upon her own
base." Verses 10, 11.
It was "in the land Shinar" that the former tower of Babel
was built, as a man-made way to
p 311 --
heaven, so as to avoid the judgment of God in case of another
Flood. The builders called it "Babil," "Gate of God,"
but God called it "Babel," "Confusion." It was
around this tower that the city of Babylon was built; and it stands
as a synonym for a man-made way of salvation; and for this reason
the Roman Catholic Church is called "BABYLON THE GREAT, THE
MOTHER." Revelation 17:5. Even Cardinal Gibbons declares: "'Babylon,'
from which Peter addresses his first epistle, is understood by learned
annotators, Protestant and Catholic, to refer to Rome." --
"Faith of Our Fathers," edition of 1885, p.
131; and p. 106 in "Eighty-third Revised Edition"
of 1917. It is natural, therefore, when the prophet speaks
of the Papacy's being established "there upon her own base,"
that he should symbolically refer to it as "the land of Shinar,"
or Babylon. (Zechariah 5: 10, 11.) Thus we see, that, through the
cooperation of modernized Protestantism, and Christianized Spiritism,
the Papacy will be brought back to power. This is so aptly stated
by another author that we give the quotation here: "
When Protestantism shall stretch her hand across the gulf to grasp
the hand of the Roman power, when she shall reach over the abyss
to clasp hands with Spiritualism, when, under the influence of this
threefold union, our country shall repudiate every principle of
its Constitution as a Protestant and Republican government, and
shall make provision for the propagation of papal falsehoods and
delusions, then we may know that the time has come for the marvelous
working of Satan, and that the end is near." -- "Testimonies,"
Vol. V, p. 451.
Then the "deadly
wound" will be fully healed (Revelation 13: 3), and in her
restored relationship to the kings of the earth, the Papacy will
exclaim in the pride of her power: " I sit a queen, and am
no widow, and shall see no sorrow." Revelation 18: 7. But,
as pride and "a haughty spirit" go before a fall, her
glorying will be short, for she shall "go into perdition."
Verse 8; 17: 8. Thus we can better understand the seven heads of
the beast. The Papacy is said to be one "of the seven"
heads, and yet it is "'the eighth" (Revelation 17: 11),
because, as one of the
p 312 --
seven it received its deadly wound, and when this is healed
it comes back as the eighth in rotation, while in reality it is
only one of the seven coming back to life and power. (Compare Revelation
13: 3 with 17: 8, 11.)
NO MAN MIGHT BUY OR SELL," -- "And
that no man might buy or sell, save he that had the mark."
Revelation 13: 17. We have seen that the Papacy has adopted Sunday
as "a mark of her ecclesiastical power and authority,"
and the Protestant organizations have also adopted this mark, as
the following quotations show: "
This day [Sunday] is set apart for divine worship and preparation
for another life. It is the test of all religion."
-- Dr. W. W. Everts, in Elgin (Ill.) "Sunday Convention,"
November, 1887. TOP
people, through their representative, legalize the first day
of the week as a day of rest and of worship for those who choose
so to observe it, it is a sign of the Christian nation."
From a sermon reported in " Christian Oracle,"
January 12, 1893.
in the United States made Sunday "
a sign between them and the heathen world around, and, to a large
extent, it has continued to be a mark of American religion
to the present day. " -- Rev. J. G., Lorimer, in "Christian
Treasury"; all quoted in "Signs of the Times,"
April 1, 1908.
large religious organizations, that are so vitally interested in
Sunday enforcement, combine in their efforts, it is not remarkable
that they should attempt to deprive dissenters of their natural
rights of attaining their livelihood, for we have seen that this
combination is making " an image to the beast" (Revelation
13: 14 -17); and the beast, or Papacy, did this very thing. At the
Synod of Tholouse, A. D. 1163, it made the following decrees against
bishops and priests [were] ' to take care, and to forbid, under
the pain of excommunication, every person from presuming to give
reception, or the least assistance to the followers of this heresy,
which first began in the country of Tholouse, whenever they
shall be discovered. Neither were they to have any deal-
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ings with them in
buying or selling; that by being thus deprived of the common assistance
of life, they might be compelled to repent of the evil of their
way. Whosoever shall dare to contravene this order, let them be
excommunicated, as a partner with them in their guilt. As many of
them as can be found, let them be imprisoned by the Catholic princes,
and punished with the forfeiture of all their substance."'
Stirred by this
decree, King Ildefonsus of Arragon banished all Waldenses in 1194.
adds: 'If any, from this
day forwards, shall presume to receive into their houses, the aforesaid
Waldenses and Inzabatati, or other heretics, of whatsoever profession
they be, or to hear, in any place, their abominable preachings,
or give them food, or do them any kind office whatsoever; let him
know, that he shall incur the indignation of Almighty God and ours;
that he shall forfeit all his goods, without the benefit of appeal,
and be punished as though guilty of high treason." -- "
History of the Inquisition," Philip Limborch,"
pp. 88, 89. London: 1816.
That the "image
to the beast" will actually duplicate the work of the Papacy
also in this respect is seen from the following utterance, among
many others we could quote: Dr.
Bascom Robins, in a sermon on the "Decalogue,"
preached in Burlington, Kansas, Sunday, January 31, 1904,
In the Christian decalogue the first day was made the Sabbath by
divine appointment. But there is a class of people who will not
keep the Christian Sabbath unless they are forced to do so. But
that can be easily done. We have twenty million of men, besides
women and children, in this country, who want this country to keep
the Christian Sabbath. If we - would say we will not sell anything
to them, we will not buy anything from them, we will not work for
them, or hire them to work for us, the thing could be wiped out,
and all the world would keep the Christian Sabbath."
God, who knows
the end from the beginning, has foretold that they would do this
very thing, so " that no man might buy or sell, save he that
had the mark." Revelation 13: 17. But will
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God forsake His faithful children in this trying hour? Oh, no!
"He that toucheth you toucheth the apple of His eye."
Zechariah 2: 8. As a loving Father He will step forward to the protection
of His children. (Psalm 103: 13.) And His enemies will find that
"it is a fearful thing to fall into the hands of the living
God." Hebrews 10: 31. TOP
When the world
refuses to permit God's people to "buy or sell," He will
send drought and famine, so that the wicked will have little or
nothing to sell, and will be unable to buy because their money will
be worthless. The seven last plagues will be God's answer to man's
challenge, as the ten plagues of Egypt were His answer to the haughty
challenge of a Pharaoh against His message in ancient time. (Exodus
4: 22, 23; 5: 2.) With men suffering from sores and fever, and no
water to drink, while the sun is scorching them with great heat
(Revelation 16: 1-9), causing the most terrible drought the world
has ever witnessed (Joel 1: 10-20), the earth will be in a deplorable
condition (Isaiah 24: 1-6), and people "shall pass through
it, hardly bestead and hungry: and it shall come to pass, that when
they shall be hungry, they shall fret themselves, and curse their
king, and their God" (Isaiah 8: 21, 22). And they will turn
against the rich (James 5: 1-5), who will " cast their silver
in the streets " to appease the angry mob, but "their
gold shall be removed " (Ezekiel 7: 19). They hoarded millions,
and cornered markets, while working people were suffering, till
at last the storm has gathered around their well-filled palaces,
and too late they make an attempt to save themselves from the long-pent-up
The laws that
deprive God's people of their rights, and thus force them out of
the cities, seem to them a calamity, and many surrender the truth
to support their families. But what appears to be such a calamity
is a blessing in disguise, for it drives them out of the cities
in time to escape this terrible labor-revolution. Some day we shall
find that no hardship comes to God's loyal children but what is
absolutely necessary to their salvation. Those who make it their
undeviating practice to put God's will first in all their plans
and habits of living,
p 315 --
can safely trust Him for the rest. (Matthew 6: 33; Philippians
4: 19; Isaiah 43: 2.) Driven from the cities, they flee to mountain
fastnesses and solitary places, where angels supply their needs,
as Elijah was fed. "Bread shall be given him; his waters shall
be sure." Isaiah 33:16. Oh, we have a wonderful God. "Blessed
are all they that put their trust in Him." Psalm 2:12.
children will be fed by angels, while the world is starving. The
fondest hopes of God's people will be realized: "Thine eyes
shall see the king in His beauty: they shall behold the land that
is very far off." Isaiah 33: 17, 18. No pen can describe that
thrill of joy when we shall meet our dear Saviour and our loved
ones, and be taken home to that beautiful land that knows no heartaches,
no farewell scenes, no funeral trains. (John 14: 1-3.)
The great question
for each one of us to settle is whether we will have our citizenship
papers in order when King Jesus shall come to claim His own. The
reader might ask what papers are required for citizenship in that
kingdom. To answer that question satisfactorily, we must remember
that sin has caused all the anguish, sorrow, and trouble
in this world, and that God's heart of infinite love has been wrung
with pain for suffering humanity. He has therefore decided that
sin, with all its trail of woe, shall not be permitted to enter
His eternal kingdom, and that all who enter that blissful home must
part company with sin.
But sin is
inbred in man, and forms a part of his very character, so that he
cannot, by his own efforts, extricate himself from its toils. (Jeremiah
13: 23; Romans 7: 15, 18-24.) Christ, however, stands ready to free
us from our sins. He will deliver us if we will let Him do it. (Matthew
1: 21; John 1: 12.) But He will not use force, even in things that
are for our own good, for He has created man a free moral agent,
and respects his choice. (Isaiah 1: 18; Revelation 22: 17; 1 John
1: 7, 9.) A complete surrender to Christ is therefore necessary,
that He may change our desires, affections, and characters so we
can enjoy the society of the pure and unselfish inhabitants of that
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