(Revised) Copyright, 1943
THE UNITED STATES IN PROPHECY
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.
locating 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.
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.
It 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.
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.
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: 1870.
principles 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.
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 belief.
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.
all 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.
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." Sacred
truths these are,
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. 31.
Federal 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 this Constitution for the United
States of America."
some 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 4, 1789:
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. TOP
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
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."
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
secret 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.
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." -- Id., pp.462, 463.
prophet saw these two powerful horns on the lamblike
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
prophecy 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
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,
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.
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
report of " the third Washington conference "
says: "Our purpose is to make America dominantly Catholic."
-- "The Mission Movement in America,"
issued from the Catholic University, Washington, D. C.,
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.
Catholic 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;
241 -- also "The Jesuits and the British Press,"
by Michael J. F. McCarthy).
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.
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.
effort, 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.
in 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
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
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.
Vatican 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.
article 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.
Catholic 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." TOP
243 -- The
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
Jesuits, 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
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.
radical 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:
Catholic 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. TOP
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.
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
246 -- and Poisoning the Minds of Protestant School
Children," p. 5. Thompson, Ga.: 1928.
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
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.
statement 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
historical 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.
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.
this 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
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
in 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?
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
Protestant parents would not send their children to Catholic
parochial schools, but they will allow them to be taught
249 -- the same thing from Romanized textbooks, without
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.
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,
daily 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
250 -- should be brought more prominently before the
American public." -- Id., p. 419.
McGinnis 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
realize, 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.
The 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.
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 says: "Another 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.
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.
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.
Michael 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,
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. TOP
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.
Jesuits' 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.
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-
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.
as 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. . . .
I 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.
no one, therefore, say that statements in older histories
are not true because we cannot now find sources to prove
reader 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" says: "Can. 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.
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. . . .
3. Those to whom such denunciations are made are bound in
conscience not to reveal the names of the accusers.
Sec. 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. . . .
Can. 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.
2. 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 Press.
Catholic Encyclopedia has this to say about the "
Censorship of Books": "In general, censorship
of books is a supervision of the press in order to prevent
any abuse of it.
reverse of censorship is freedom of the press."
-- Vol. III, p. 519.
"supervision 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 Bureau: " 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
255 -- Catholic International 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
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 is printed.
-- 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 and magazines.
256 -- Some 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
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
it 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. . . .
Amongst these principles the main one lays down that as
all men are alike by race and nature . . . that each is
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 . .
it 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. . . .
when 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 . . . .
sovereignty of the people . . . is doubtless a doctrine
. . . which lacks all reasonable proof." -- Id.,
pp. 120-123. TOP
theory "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.
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.
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.
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
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. 131.
is 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.
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
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
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. . . .
Whence 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.
political 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.,
if 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.,
then, 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.
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
260 -- her foot she has straightway changed the face
of things." -- Id., p. 107. TOP
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.
remarkably 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.
doctrine 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
Why is the Church superior to the state?
the end to which the Church tends is the noblest of all
What right has the pope in virtue of his supremacy?
right to annul those laws or acts of government that would
injure the salvation of souls or attack the natural rights
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
the State the right and the duty to proscribe schism or
it has the right and the duty to do so.
the state separate itself from the Church?
because it may not withdraw from the supreme rule of Christ.
name is given to the doctrine that the state has neither
the right nor the duty to be united to the Church to protect
This 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
is Liberalism to be condemned?
it denies all subordination of the state to the Church."--
respectfully ask: With such avowed principles taught in
Catholic schoolbooks, would it be safe to allow Romanized
textbooks to be used in our public schools?
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:
(1) The Pope as representative of Christ on earth has
complete authority over princes and kingdoms, and may judge
(2) 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.
(3) No man is to help an heretical or schismatical
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.
papal 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: England.*
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 I, II.
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:
Gregory . . . 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. . . .
another 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.
person 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-
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
Then, 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,
Gregory 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.
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
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
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," p. 284.
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
Emperor 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
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,
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-
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, Can.: 1910.
F. 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:
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
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
268 -- they should 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.'
Cardinal 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.'
. . .
Catholics 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
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
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, 1912, asked: "
Must I as a Catholic surrender my political freedom to the
Church? "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.
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 remains standing.
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."
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
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 offers itself.
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
total 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. .
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.
pressure 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-
271 -- tinuous possession 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.
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 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.
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: "Our 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.
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
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.
Abbate Leone, after personal investigation, writes: "Every
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.
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.
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
275 -- Lord," and to obey them unconditionally
without the least hesitation.
Jesuits being a secret order, they did not publish their
rules. How then can we be absolutely sure about these regulations?
Dr. William Robertson says: "It 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.)
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, 56.
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
the 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.
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.
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.
within 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.,
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.
have 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
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 will
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.
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.
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
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.
will 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.,
will 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,"
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 principle?
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.
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
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:
"Herman Busembaum, 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
the 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.*
Fulop-Miller 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.
Jesuits 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.
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:
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.'
prisoner, 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
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 "Protestant
Magazine," April, 1913, p. 163. TOP
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,
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:
"In the 'Opuscula Theologica' of Martin Becan,
at page 130, the following passage occurs:
"'Every 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 peculiar benefit."'
With 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-
284 -- astic 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 duty.'
Tanner, 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.' . . .
most 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.
any one doubt that the Jesuits have faithfully carried
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.
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 the following:
JESUITS EXPELLED FROM
Touron and Berne
whole of France
286 -- TOP
(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.
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. Philadelphia: 1915.
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 2: 16.)
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
288 -- In Revelation 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.)
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.
God required "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
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
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.
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.)
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.
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 this fact:
earnest 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?
says: "If I had not come and spoken unto them, they
had not had sin: but now they have no cloak for their sin
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.)
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 that "the sentences
which he gives are to be forthwith ratified in heaven. "
-- Catholic Encyclopedia, Vol. XII, art. "Pope,"
par. 20, p. 265.
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 stead.
if, after we have carefully searched the New Testament,
and found no command there for the change of the day,
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
Stephen Keenan says: "Q -- Have you any other
way of proving that the Church has power to institute festivals
-- 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
Henry 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?
A -- 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.
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
293 -- of her ecclesiastical power and authority in
religious matters." (Signed) " H. F. Thomas,
Chancellor for the Cardinal." "Nov. 11, 1895."
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.
Catholic 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.
notice 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
294 -- the week, 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
Brotherhood 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? . . .
will 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.
Sunday 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?
will 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
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 can answer.
are 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?
blame 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
the 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," p. 186.
Martin 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.
attention to this Roman Catholic assumption of authority,
the Reformers said: "They 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
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, 1882.)
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. 603, 604.)
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
if 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
we see that the Roman Catholic Church always and
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.
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.
pope has power to change times, to abrogate laws, and to
dispense with all things, even the precepts of Christ."
-- "Decretal, de Translat. Episcop. Cap."
Pope's 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.
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: Sunday-keeping "not 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
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
299 -- trampling on the blood-stained banner of Prince
The papal 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.
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.
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
"shall 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.
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.)
to 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
301 -- testimony, seal the law among My disciples."
Isaiah 8: 16.
While the 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.
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.
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
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.
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
303 -- Papers," William A. Blakely,
p. 343. Washington, D. C.: 1911.
Their official 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," p. 165.
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.
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
Edwards, 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.
Lord's 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
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, reported:
COUNCIL OPENS ITS DOORS TO THE CATHOLICS
PROTESTANT IS STRICKEN FROM COMMITTEE REPORT ON OBJECT OF
ASSOCIATION OF CHURCHES.
Federal 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.
strong resolution for the enforcement of Sunday laws by
civil government was then adopted.
forming 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
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
Sylvester 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.
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. 11, 1884.
Catholic 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.
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.
following resolution was adopted by the Boston Archdiocesan
Federation of Catholic Societies:
306 -- "We are 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.
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."
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
307 -- present ecclesiastical machine which has its
center in Rome." A front-page article in the "Baptist
Messenger," June 23, 1920. Oklahoma City, Okla.
George A. Gordon, Pastor of Old South Church, Boston,
says: "The 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.
clearly 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 Middle Ages!
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
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.
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. In Spiritten [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."
understand 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. Chicago: 1899.TOP
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.
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 to it.
310-- 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 labor posts.
ephah, 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
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.
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
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,
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
the 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.
Puritans 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.
these 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
Sabbath-keepers: "The 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-
313 -- 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."'
by this decree, King Ildefonsus of Arragon banished all
Waldenses in 1194. " He 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.
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,
said: " 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."
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
314 -- 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
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 wrath.
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,
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.
God's loyal 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.)
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.
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 happy land.