Behind The Dictators: A Factual Analysis Of The Relationship Of Nazi-Fascism And Roman Catholicism by Leo H Lehmann

Author:Leo H Lehmann [Lehmann, Leo H]
Language: eng
Format: epub
Tags: History, Military, Nonfiction, Germany, European General, United States
ISBN: 9781991341808
Publisher: Porirua Publishing
Published: 2025-01-13T23:00:00+00:00

CHAPTER X. — NATIONAL SOCIALISM AND CATHOLIC ACTION

CATHOLIC ACTION—the crusade for Jesuit-Catholic Reform—has the following characteristics:

1. Its direction, as laid down in Pope Plus XI’s Encyclical Quadragesimo Anno, is explicitly entrusted to the Society of Jesus.

2. Its aims are: the extermination of the hated liberal spirit of the 19th century; the formation of a world crusade against socialism and communism; the success of the counter-Reformation.

3. The means to obtain these ends are: the annihilation of the old Catholic political parties, which became impregnated with the democratic ideology, and the purging of the secular clergy, the religious orders and the laity in so far as they persist in holding to non-Jesuit opinions in matters of ecclesiastical policy.

4. The most suitable political regime to assure the success of this crusade for Catholic reconstruction is the hierarchical, authoritarian form of the Fascist state or of Nazi Socialism.

The secular clergy of the Catholic Church in Germany and other European countries have always secretly fostered a democratic tradition, and for many years considered it their principal task to live in peace with Protestantism and the liberal institutions of the modern world. For this reason they constituted the chief obstacle in the way of the Catholic Reconstruction Movement initiated by the late Pope Pius XI. They were not friendly to the idea of the corporate state, to the plan of the new crusade, nor to the Vatican’s aim to set up complete papal absolutism. Unlike the Irish-dominated clergy in America, the Catholic clergy of France and of Germany and other European countries have never fully identified the pope himself with the seat of power in Rome. They acquiesced in taking their religion from Rome but not their politics, nor in accepting the Vatican’s direction of extra-spiritual matters in their respective countries.

In modern times, the European Catholic clergy veered increasingly to the idea that it was advisable to encourage Christian tolerance and friendly relations with all religious sects, even with those who belonged to no Church. Many were persuaded that the day would come when all the Christian Churches could be united on a basis of a universal Evangelical reform within the Catholic Church. This liberal reform would be aimed at the overthrow of the “jurisdictional” papacy, with its unscriptural, political Roman Curia and its claims to ecclesiastical absolutism; it would be a reform against papal imperialism, against Jesuit-fascist discipline and overlordship. It would aim to set up an “Evangelical” Papacy which, freed of political ambitions, would act as a center of Evangelical unity for all Churches of Christendom. This would indeed be true Catholic reform—a second Reformation, the setting up of Evangelical Catholicism. It would mean the purging of medieval accretions of doctrine and liturgy and, of course, the complete banishment again of the Jesuits from the Church and the world, as was accomplished by Pope Clement XIV in 1773.

All such aims and plans for a liberal, Evangelical reform, however, fell within the explicit condemnations of religious tolerance and the liberal, democratic idea by Jesuit-controlled popes during the past 150 years.

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