Grand Orient Freemasonry Unmasked
Popes’ words of warning against secret societies
“Lying is their rule, Satan is their God, and shameful deeds
their sacrifice.” Pius VIII, Traditae —Humilitati Nostrae, 1829.
Gregory XVI compares the secret societies to a sink in which “are congregated and intermingled all the sacrileges, infamy and blasphemy which are contained in the most abominable heresies.” Gregory XVI, —Mirari Vos, 1832.
“Those baneful secret sects which have come forth from the darkness for the ruin and devastation of Church and State,” Pius IX, Quo Pluribus, 1846, to whom he later applied the words of Our Lord : “You are from your father the devil, and it is the works of your father that you wish to do.” Pius IX, —Singulari Quadam, 1864.
“You see then before you the two systems …. On the one side is the Church of ‘men of goodwill’, one, holy, visible and universal; on the other, the ecclesia malignantium, as the Scriptures call it, the Church of men of evil will; one in enmity against the Church of God, though manifold as the multiplicity of evil; unholy in thought, word, deed, intention and will; invisible because secret, stealthy, subterraneous, working out of sight, and in darkness undermining the private purities of homes, the public order of States, the thrones of princes.” Cardinal Manning: —Rome and the Revolution, 1867.
“Filled with the spirit of Satan, who knows how to transform himself into an angel of light, Freemasonry puts forward as its pretended aim the good of humanity. Paying a lip service to the authority of law, and even to the obligations of religion, it aims (as its own statutes declare), at the destruction of civil authority and of the Christian priesthood, both of which it regards as the foes of human liberty.” Leo XIII —Parvenu a la Vingtcinquieme annee, 1902.
The original title of this book, which was compiled from a series of lectures delivered in Edinburgh in October, 1884 by Mgr. Dillon, was The War of Antichrist with the Churchand Christian Civilization. The author wrote it “in order to do his part in carrying
out the instruction given by the Sovereign Pontiff in the
Encyclical Humanum Genus when he called upon the pastors
of souls, to whom it was addressed, to `instruct the people
as to the artifices used by societies of this kind in seducing
men and enticing them into their ranks, and as to the depravity
of their opinions and the wickedness of their acts’. Mgr.
Dillon’s work has already been honoured by the Holy Father
himself with so marked and so unusual an approbation that
there is no need for us to accord it any further praise than
merely to take note of the fact. The book was presented to His
Holiness, accompanied by an Italian version of its table of
contents, and of long extracts from its principal sections,
and Leo XIII was pleased to order that the Italian version
should be completed, and the book printed and published
at Rome at his own expense.” (The Month, Sept. 1885).
Despite the fact that the lectures were delivered by a
Catholic prelate to an audience composed mainly of members
of his own faith, we feel that the subject of international
political skullduggery is one which cannot fail to interest
Catholic and non-Catholic alike, the more so indeed since
events in the course of the decades following the original
publication of this book have confirmed the lecturer’s thesis.
The last four editions have appeared under the title of Grand Orient Freemasonry Unmasked.
The lecture [Rev. Mgr. George Dillon, D.D. ] was delivered at Edinburgh in October, 1884, that is, about six months after the appearance of Pope Leo XIII’s famous Encyclical Letter, Humanum Genus, on Freemasonry. At the request of many who had heard the lecture and of others who had read the reports that appeared in the papers, Mgr. Dillon decided to publish it.
[…] His object was to give a clear outline of the “whole question of secret, atheistic organisation, its origin, its nature, its history in the last century and in this, and its unity of Satanic purpose in a wonderful diversity of forms.” He found that it was necessary to do this because “very few, if any, attempts have been made in our language to treat the subject as a whole. Several writers appear to assume as known that which was really unknown to very many: and few touched at all upon the fact of the supreme direction given to the universality of secret societies from a guiding, governing and – even to the rank and file of the members of the secret societies themselves – unknown and invisible junta.”
Mgr. Dillon does not speak explicitly of the two currents of thought and action proceeding from the Masonic French Revolution, namely, the current of Rousseauist-LockianMasonic Liberalism and the current of Socialism and Communism. Implicitly, however, he does so when, on the one
hand, he foreshadows the United States of Europe and World Federalism and, on the other, quotes the infamous Declaration of the International in 1868. This Declaration, formulated at the International Congress held at Geneva in 1868 and quoted by Mgr. Dillon in his preface, is well worth reproducing, at least in part.
It runs as follows:
“The object of the International Association of Workmen, as of every other Socialist Association, is to do away with the parasite and the pariah. Now what parasite can be compared to the priest . . . ?
“God and Christ, these citizen-Providences, have been at all times the armour of Capital and the most sanguinary enemies of the working classes. It is owing to God and to Christ that we remain to this day in slavery. It is by deluding us with lying hopes that the priests have caused us to accept all the sufferings of this earth. It is only after sweeping away all religion, and after tearing up even to the last roots every religious idea that we can arrive at our political and social ideal . . . .
“Down, then, with God and with Christ! Down with the despots of heaven and earth! Death to the priests! Such is the motto of our grand crusade.”
In a note on page 20 of the original edition, Mgr. Dillon returned to the question of the direction of Freemasonry, which he had mentioned in his preface. He there says :
“The Jewish connection with modern Freemasonry is an established fact everywhere manifested in its history. The Jewish formulas employed by Freemasonry, the Jewish traditions which run through its ceremonial, point to a Jewish origin, or to the work of Jewish contrivers …. Who knows but behind the Atheism and desire of gain which impels them to urge on Christians to persecute the Church and destroy it, there lies a hidden hope to reconstruct their Temple, and in the darkest depths of secret society plotting there lurks a deeper society still which looks to a return to the land of Judah and to the rebuilding of the Temple of Jerusalem?”
These remarks can furnish the starting point for a deeper examination of the whole question of secret societies and their action, studied in the light of the Encyclicals of the Sovereign Pontiffs, and of history.
The rejection of order by Satan and the other fallen angels was irrevocable. It was a declaration, by the whole body of them together, of perpetual war on and implacable hatred towards the Blessed Trinity and the Supernatural Life of Grace. The fall of the human race could be undone, because human beings can change their minds and the human race comes into existence successively by propagation from the first Adam. In the undoing of the Fall, however, God permitted a second rejection of order.
In spite of the fact that they had been repeatedly warned, in types and figures, and orally by the prophets, about the way they would treat the true Messiah when He came, the Jews turned against Him and the whole Divine Plan He proposed. When they refused to enter into His designs, God permitted the crime of Deicide, and by the supreme act of humble submission on Calvary, the Supernatural Life of Grace was restored to the world. Fulfilling the prophecies to the letter, Our Lord allowed Himself to be put to death, but He died proclaiming the Divine Plan for order.
God wished the Jews as a people to accept His OnlyBegotten Son and to be the Heralds of the Supernatural, supernational Life of His Mystical Body. They were thus offered the glorious privilege of proclaiming and working for the only mode of realising the union and brotherhood of nations which is possible since the Fall. On account of their racial pride they refused to accept that there could be any higher life than their national life and they would not hear of the non-Jewish nations entering into the Kingdom of the Mystical Body on the same level as themselves. The Crucifixion of Our Lord on Calvary was, however, not only the public rejection by the Jewish nation of the Divine Programme for order in the world, but was at the same time the proclamation by that nation of its determination to work against God for the triumph of another Messias. Since Our Lord Jesus Christ, the True Messias, is the Source of the Supernatural Life through membership of His Mystical Body, the future Messias must be anti-supernatural or naturalistic, and membership of Christ will have to be eliminated in preparation for him. Since the True Supernatural Messias came to found the supranational kingdom of His Mystical Body into which he asked the Jewish nation to lead all nations the future Messias must be a purely Jewish National Messias and his mission can have no other object than to impose the rule of the Jewish nation on the other nations.
The choice presented to the Jewish nation by the coming of Our Lord Jesus Christ may be represented diagramatically as follows:
a. Supernatural and supranational Kingdom of the Mystical Body of Christ.
b. The Jewish nation instructed
by the prophets. Naturalistic ambition to impose Rule
of their nation.
The Jewish nation instructed by the Prophets and Figures of the Old Testament, and, lastly, by St. John the Baptist, was meant to turn upwards, at the bidding of God become Man, and to put all its splendid natural qualities at the service of the True Supernatural order of the world. Instead of doing so, it turned downwards to the slavery of a self-centred ambition dictated by national pride. The attitude of Saul prior to his conversion on the road to Damascus is typical of the corrupt ideas concerning the mission of the Messias which had taken hold of Jewish minds and had led them to reject Our Lord Jesus Christ. St. Paul saw the truth about the Mystical Body of Christ after his conversion and tried to get his fellowcountrymen to recognise their error, but the nation as such refused to listen. In his Christmas Allocution, 1948, Pope Pius XII brought out the contrast between the alternatives that faced the Jewish nation at the coming of Our Lord as follows : “Hear, resounding in the night like the bells of Christmas, the admirable words of the Apostle to the Gentiles, who had been himself a slave to the mean, narrow prejudices of nationalist and racial pride, stricken down along with him on the road to Damascus: `He (Christ Jesus) is our peace who hath made both (peoples) one . . . killing the enmities in Himself. And coming He preached peace to you that were afar off, and peace to them that were nigh.’ (Ephesians II,
14, 15, 16, 17.)” —Translated from the original Italian as it appeared in Acta Apostolicae Sedis, Jan. 31, 1949.
With that narrow, national outlook dictated by racial pride, which Pope Pius XII said was stricken down with St. Paul on the road to Damascus, the Jewish nation has continued on down the centuries. That outlook has, in fact, become more accentuated with time. Accordingly, over and above the fundamental disorder of original sin, there is in our fallen and redeemed world an additional source of disorder in the determined opposition of His own nation according to the flesh of the Redeemer and source of order.
Over and above the struggle against the self-centred tendencies of individual souls, the Catholic Church, the Mystical Body of Christ, has to face the persistent opposition of the Jewish nation. According to the leaders of the Jewish nation, now as 1,900 years ago, the union of the nations is not meant by God to take place through entrance into and acceptance of the supranational Kingdom of Our Lord’s Mystical Body but through acceptance of and submission to the Naturalistic Messianism of the Jewish nation. This is made very clear in the letter from the Chief Rabbi of Palestine, which appeared in The Irish Independent (Dublin) of January 6, 1948. Referring to the establishment of the new State of Israel, Rabbi Hertzog said: “Eventually it will lead to the inauguration of the true union of the nations through which will be fulfilled the eternal message to mankind of our immortal prophets.”‘
Jewish Naturalism or Anti-Supernaturalism, by its striving for a new Messianic age, contains a two-fold source of corruption and decay for other nations. On the one hand, by its opposition to the Supernatural Life coming from Our Lord, it strives directly against the Light and Strength by which alone human life, individual and national, can be lived in order. On the other hand, whether the naturalistic Messias to come be an individual Jew or the Jewish Race, it means that the Jews, as a nation, are seeking to impose their particular national form on other nations. The imposition by any nation of its national form on another nation attacks directly the natural or normal line of development of that nation and undermines its natural virtues, which are the foundation and the bulwark of the Supernatural virtues. Thus in two ways the Jews, as a nation, are objectively aiming at giving society a direction which is in complete opposition to the order proclaimed by God become Man.
1 The contrast between the Programme of Christ, the King through His
Mystical Body, the Catholic Church, and the Programme of the Jewish
nation since the rejection of Our Lord Jesus Christ before Pilate and on
Calvary is set out in parallel columns in my book, The Kingship of Christ and Organised Naturalism, pp. 52, 53.z3
In spite of the unwavering naturalistic opposition of the Jewish nation and notwithstanding the weakness of fallen human nature, Western Europe in the 13th century, had accepted the Programme of Christ the King and had organised society on that foundation. The organisation was imperfect as all the social structures of fallen and redeemed humanity will inevitably be, but it was some response to God’s loving condescension. Since then, there has been steady decay.
The uprise of Protestantism in the 16th century rent the unity of the Mystical Body of Christ. Chapter XVI of William Thomas Walsh’s splendid work, Philip II, is entitled Freemasonry in the 16th Century and shows that there was already at that time some sort of secret organisation engaged in working for naturalism against ordered submission to Christ the King. He adds that “it is no longer debatable that, if the false leaders of the Jews did not originate the secret societies to cover their own anti-Christian activities and to influence credulous members of the Christian communities, they had a great deal to do with the business. The degrees and ritual of Freemasonry are shot through with Jewish symbolism: the candidate is going to the East, towards Jerusalem, he is going to rebuild the Temple (destroyed in fulfilment of the prophecy of Christ), . . . The Grand Orient and Scottish Rite lodges, sources of so many modern revolutions, are more militant, more open and apparently more virulent than some of the others whom they are leading into a single world-organisation by gradual steps.”
1 Philip II, pp. 308, 309. The Jewish writer, Bernard Lazare, so remarkable
for his hatred of Our Divine Lord and the Catholic Church, is in full agreement with William Thomas Walsh, who was a splendid Catholic. “It is certain,” writes Lazare, “that there were Jews at the cradle of Freemasonry-Kabbalistic Jews, as is proved by some of the rites that have been preserved. During the years that preceded the French Revolution, they very probably entered in greater numbers still into the councils of the society and founded secret societies themselves. There were Jews around Weishaupt, and Martinez de Pasqualis, a Jew of Portuguese origin, organised numerous groups of Illuminati in France, recruiting many adepts to whom he taught the doctrine of reintegration. The lodges founded by Martinez were mystical, whilst the other orders of Freemasonry were rather rationalist. This permits one to say that the secret societies represented the two sides of the Jewish mind: practical rationalisation and pantheism.” (L’Antisemitisme, p. 339). Both sides of the Jewish mind mentioned by B. Lazare are opposed to ordered submission to God through Our Lord Jesus Christ.
From what we know today we can conclude that “something very much like modern Freemasonry, surely in spirit and probably to a great extent in form . . . existed in the lifetime of Philip II (1527-1598).”(1)
1. Philip II, by W. T. Walsh, p. 315. All those who have been brought up on “official history” would do well to examine what took place in the 16th century in the light of what William T. Walsh reveals in his books,Philip II, Isabella of Spain and Characters of the Inquisition.
What we see, then, in the years following 1717 is rather the emergence into fuller light of a secret organised Force aiming at enrolling and forming groups of adepts to work for Naturalism, that is, for the denial of the Supernatural Life and the elimination of membership of Christ from society. The Jewish nation is a non-secret organised naturalistic Force, that is to say its naturalistic opposition to the Mystical Body of Christ is openly proclaimed. Freemasonry, the organised naturalistic Force acting in subordination to and in conjunction with the Jewish nation is a secret society or group of societies, for its naturalism or anti-Supernaturalism is secret or camouflaged.(2)
2. For the manner in which the Jewish nation exercises control over Freemasonry, see The Mystical Body of Christ and the Reorganisation of Society, PP. 234-236. “The Jews have swarmed into it (Freemasonry) from the earliest times and controlled the higher grades and councils of the ancient and accepted Scottish rite since the beginning of the nineteenth century.” (The X-Rays in Freemasonry, by A. Cowan, p. 61.)
Relatively few of its members are fully aware of the naturalism of its end, its ritual and its symbolism. According to Anderson’s Constitution of the Freemasons, the masonic society obliges its members to be good men and true, but insists that in order to be morally good men, it is a matter of indifference whether God’s Plan for the restoration of our Supernatural Life through Our Lord Jesus Christ is accepted or not. Now, by original sin, we lost the Supernatural Life of Grace, and we need that Life of Grace that we may live an ordered life. Yet this society proclaims that a man can be good and true, that is, morally in order, while remaining utterly indifferent to the unique Source of Grace, Our Lord Jesus Christ and His Divinity. That is equivalent to a denial of the Fall and is pure Naturalism.
In his great Encyclical Letter, Humanum Genus, on Freemasonry, issued in 1884, Pope Leo XIII insists that “the naturalist and the Masons, not accepting by faith those truths that have been made known to us by God’s revelation, deny that the first Adam fell.” Thus we see the fundamental error of Masonry, namely, its Naturalism.
Again the great Pontiff points out that “the ultimate aim of Freemasonry is to uproot completely the whole religious and political order of the world which has been brought into existence by Christianity and to replace it by another in harmony with their way of thinking. This will mean that the foundation and laws of the new structure of society will be drawn from pure Naturalism.”‘ That involves the elimination from society of every acknowledgment of the Supernatural Life of members of Christ.
In the Encyclical Letter, moreover, Pope Leo XIII shows the opposition of Freemasonry to five out of the six principal points of the Programme for Society of Christ the King.
1a. The Catholic Church, Supernatural
and Supranational, is
the One Way established by
God for the ordered return
of human beings to Him. All
States and Nations are bound
to acknowledge it as such and
all men of all nations are called
upon to enter it as Members
1b.The Jewish Nation under
the Natural Messias will establish
union among the nations.
That necessarily involves aiming
at the elimination of every
vestige of the Supernatural Life
that comes from Christ.
2a. The Catholic Church is the
sole divinely-appointed Guardian
of the whole moral law, natural
2b. The Jewish Nation under
the Natural Messias will decide
what is moral and what is
3a. Christian Marriage, the
foundation of the Christian
Family, as the Symbol of the
union of Christ and His Mystical
Body, is One and Indissoluble.
3b. Divorce and Polygamy
according to Jewish law will
take the place of Christian
4a. Children must be educated
as Members of Christ’s Mystical
Body, so that they may be able
to look at everything, nationality
included, from that standpoint.
4b. As the doctrine of membership
of Christ is a corruption
of the true Jewish message to
the world, all trace of membership
oj Christ and of the Supernatural
Life of Grace must be
eliminated from education. Non-Jews must be trained to accept
submission to the Jewish Nation,
and non-Jewish nationality must
not conflict with Jewish worldwide
5a. Ownership of property should
be widely diffused, in order to
facilitate families in procuring
a sufficiency of material goods
for their members. Unions of
owners and workers in Guilds
will reflect the solidarity of the
Mystical Body of Christ.
5b. Complete Socialization of
property, either in the form of
ownership of everything by
the State or by the relatively
few financiers who control the
State, must be aimed at. Ownership
of property, especially in
lands makes for independence
so it must be eliminated.
6a. The Monetary System of a
country is meant to be at the
service of production in view of
the virtuous life of Members of
Christ in contented families.
6b. Money is the instrument
by which State-control or Statesocialization
is brought about.
Instead of the correct order of
finance for production and production
for Members of Christ,
men must be subservient to production
and production to finance.
State-control can be maintained
by means of financial
In regard to the fifth point, namely, the diffusion of ownership, the Pope insists upon the fact that “Freemasonry is not only not opposed to the plans of Socialists and Communists, but looks upon them with the greatest favour, as its leading principles are identical with theirs.”
That the preparation and the triumph of the French Revolution were the work of Freemasonry does not need proof, since the Masons themselves boast of it. (3)
3. La Franc-Maconnerie Francaise et la Preparation de la Revolution, by Brother Gaston Martin. Cf. La Dictature des Puissances Occultes, by Leon de Poncins, pp. 80-95.
Accordingly, the Declaration of the Rights of Man is a Masonic production. “When the Bastille fell,” said Bonnet, the orator at the Grand Orient Assembly in 1904, “Freemasonry had the supreme honour of giving to humanity the chart which it had lovingly elaborated. It was our Brother, de la Fayette, who first presented the `project of a declaration of the natural rights of the man and the citizen living in society,’ to be the first chapter of the Constitution. On August 25, 1789, the Constituent Assembly, of which more than 300 members were Masons, definitely adopted, almost word for word, in the form determined upon in the Lodges, the text of the immortal Declaration of the Rights of Man.” Given the naturalism of Freemasonry, the Declaration, then, is simply a formal renunciation of allegiance to Christ the King, of Supernatural Life, and of membership of His Mystical Body. The French State thereby officially declared that it no longer acknowledged any duty to God through Our Lord Jesus Christ and no longer recognised the dignity of membership of Christ in its citizens. It thus inaugurated the attack on the organisation of society under Christ the King which has continued down to the present day.
1 A full translation of the Encyclical Letter, Humanum Genus, will be found in my book, The Kingship of Christ and Organised Naturalism, pp. 55-80. Readers will find the six points outlined in the opening chapter of The Kingship of Christ and Organised Naturalism, and on pp. 96-97, the opposing programmes of Christ the King and of Freemasonry are given in parallel columns.
That was only the first step. “The subservience of Freemasonry with regard to the Jews,” writes l’abbe Joseph Lemann, “soon showed itself. How? . . . When the question of Jewish emancipation came to be examined by the Constituent Assembly (1789-1791) the deputies who took upon themselves the task of getting it voted were all Freemasons. Mirabeau gave it the persevering help of his eloquence, and Mirabeau was a Freemason of the higher degrees, intimate with Weishaupt and his associates, and closely linked up with the Jews of Berlin. When, after having hesitated for two years, the Constituent Assembly in its second-last meeting, was still hesitating, it was a Freemason and Jacobin, A. Duport, who demanded the vote with threats . . . Such was the first secret service rendered to Judaism by Freemasonry. After that one others will follow.”(1)
1. L’Entree des Israelites dans la Societe Francaise, p. 356. The significance of
the Declaration of 1789 and the import of the French Revolution are admirably set forth by this distinguished Jewish convert, in the work just quoted and in La Preponderance juive, Part I. Father Lemann shows that in promulgating the Rights of Man, the Revolution knowingly and deliberately eliminated the Rights of the God-Man, Our Lord Jesus Christ. Amongst the prominent Freemasons who worked for the emancipation of the Jews, Father Lemann also mentions 1’abbe Gregoire and Talleyrand, Bishop of Auten.
In his able work, Les Pourquoi de la Guerre Mondiale (Vol. III, P. 304),
Mgr. H. Delassus says: “The servants of the Jews, the Freemasons, got this decree voted, but only in the fourteenth session, after thirteen fruitless attempts . . Thus was this foreign nation introduced into the bosom of the French nation.”
By the Revolution of 1789 then, the French State not only decreed the ostracism of the True Supernatural Messias and His Programme but admitted to full citizenship the members of the Jewish nation, thus allowing them to work freely for the
anti-Supernatural domination of their nation. Modern history since 1789 is, to a large extent, the account of the domination of State after State by the anti-Supernatural supranationalism of Freemasonry, behind which has been steadily emerging the still more strongly organised anti-Supernatural supranationalism of the Jewish nation. That is why the post-Revolutionary epoch has witnessed, in country after country, persistent attacks upon the Programme of Christ the King.
After every successful Masonic Revolution, since the first in 1789, down to and including the Spanish Revolution in 1931, the world soon began to hear of the country’s entering upon the path of “progress” by the introduction of “enlightened” reforms, such as the separation of Church and State (or the putting of all religions on the same level), the legalisation of divorce, the secularisation of the schools, the suppression and banishment of religious orders and congregations, the glorification of Freemasonry, the nationalisation of property and the unrestrained licence of the Press.
The process of elimination of the union of nations through the Mystical Body of Christ, and the substitution therefore of the naturalistic domination of the Jewish nation seems to be now on the verge of triumph.
Back in 1922, the Assembly of the Grand Lodge of France insisted that amongst the tasks lying ahead was “the creation of a European spirit . . . the formation of the United States of Europe, or rather the Federation of the World.” On this side of the Iron Curtain and in the U.S.A. nations are being invited to give up their national sovereignty to enter a Federation in which those who control World-Masonry would certainly yield enormous power and in which the Authentic Teacher of the Moral Law would not be listened to.’
1 For an outline of the antecedents and preparations for the United States of Europe, see: The United States of Europe Conspirators, by B. Jensen (published by W. L. Richardson, Lawers, by Aberfeldy, Scotland. Price is.) See also Hollywood Reds are on “the Run,” by Myron C. Fagan.
On the far side of the Iron Curtain, we see the continuation of what was stated by Mr. Oudendyke, the Dutch Minister at St. Petersburg, and published in the British White Paper of April, 1919. “Unless Bolshevism is nipped in the bud immediately it is bound to spread in one form or another all over Europe and the whole world, as it is organised and worked by Jews who have no nationality and whose one object is to destroy for their own ends the existing order of things.”(1)
1. The foreword of the White Paper stated that it was issued in accordance with a decision of the English War Cabinet in January, 1919. The White Paper speedily became unobtainable. Later, an abridged edition was issued, from which the passage quoted had been eliminated, without any indication of the omission. No reason was ever given for the suppression of the original White Paper.
In G. K.’s Weekly, February 4, 1937, Mr. Hilaire Belloc wrote: “As for anyone who does not know that the present revolutionary Bolshevist movement in Russia is Jewish, I can only say that he must be a man who is taken in by the suppressions of our deplorable Press.” Anyone who carefully studies the rulers of Russia and of the satellite States Poland and Hungary for example, at the present day, will have the same conclusion forced upon him.(2)
2. The Jewish writer, Louis Levine, in Soviet Russia To-day (Nov. 1946), wrote: “Stalin and the father of his prospective Jewish son-in-law drank ‘Lachaim’ together in the Kremlin.” Again, David Weissman, in an article in The B’nai B’rith Messenger (March 3, 1950), says that Stalin is a Jew. Cf. Also Judaism and Bolshevism (The Britons Publishing Society).
The opposition of all the branches of Freemasonry, French, Italian, Anglo-Saxon, etc., to the Catholic Church is essential and ineradicable, for it is the opposition of naturalism to the Supernatural Life of the Mystical Body of Christ and to the organisation of society based on the infinite dignity of that Life. In other words, it is the opposition of Anti-Christ to Christ. It will be well to stress this great truth, because of the statements one sometimes hears that English and American Freemasonry is quite different from Continental Freemasonry.
In the Encyclical Letter, Humanum Genus, Pope Leo XIII condemns the Naturalism of Freemasonry and not only makes no distinction between the different branches of Freemasonry, but teaches that no such distinction is to be made. He alludes to the controversy about God, or rather about the ancient landmark of the Great Architect of the Universe, between Anglo-Saxon Freemasonry and the French Grand Orient, but says that the fact that there has recently been a controversy about such a fundamental truth of the natural order as the existence of God is clear proof of the inevitably corrupting influence of Masonic Naturalism or Anti-Supernaturalism. The Pope does not exempt from condemnation the sections of Freemasonry that retain the ancient landmark.
No, the condemnation of Freemasonry in the Encyclical is universal, without any attenuation in favour of what is called Anglo-Saxon Freemasonry.(1)
1. The universality of Papal condemnations of Freemasonry is treated by Fr. Cahill, S.J. in Freemasonry and the Anti-Christian Movement, pp. 131, 132, 254. See also The Mystical Body of Christ and the Reorganisation of Society,
The text of Pope Leo XIII with regard to God runs as follows
“Although as a rule they (the Freemasons) admit the existence of God, they themselves openly confess that they do not all firmly assent to this truth and hold it with unwavering conviction. For they do not attempt to hide the fact that this question of God is the chief source and cause of discord amongst them: nay, it is well known that recently it has been the subject of a serious disagreement in their ranks. As a matter of fact, however, they allow their members the greatest licence on the point, so that they are at liberty to hold that God exists or that God does not exist, and those who obstinately affirm that there is no God are admitted just as readily as those who, while asserting that there is a God, nevertheless have wrong ideas about Him, like the pantheists. This is purely and simply the suppression of the truth about God while holding on to an absurd caricature of the Divine Nature.”(2)
2. Encyclical Letter Humanurn Genus, April 20, 1884,
It is regrettable that the Encyclical on Freemasonry is omitted from the collection of the Letters of Pope Leo XIII, published by the Bruce Publishing Company, Milwaukee, and that the Rev. Editor seems to write, in the note on p. 272, as if there were an essential difference between Freemasonry in English-speaking countries and elsewhere. At least, his words may leave some readers under that impression. Naturalism is the fundamental error of Masonry and is common to all section of the Craft. Corruption of the idea of God has inevitably followed on the rejection of the one way instituted for return to God, namely, membership of the Mystical Body of Christ. The French Grand Orient has betrayed the presence of this corruption and degradation with regard to God more openly than Anglo-Saxon Freemasonry. That is the whole significance of the controversy about the deletion by the French Grand Orient of the expression, The Great Architect of the Universe.
The retention by the Grand Lodge of England, then, of the article relating to the Great Architect of the Universe does not signify that English Masonry is Christian, for English Masonry does not accept the supremacy of the Mystical Body of Christ. On the contrary, English Masonry is anti-supernatural and anti-Christian like the other sections of the Masonic Brotherhood, for it puts Mahomet and Buddha on the same level as Christ, thus denying Christ’s role as the one Mediator.(1)
1. Cf. pp. 206, 207 of The Mystical Body of Christ and the Reorganisation of Society, where texts are given.
Neither does this article mean that English Masonry professes belief in a transcendant God as we know Him, for it is compatible with acceptence of pantheism, that is, with the identification of God with man.(2)
2. On pages 18-20 of his book, English-Speaking Freemasonry, Sir Alfred Robbins gives clear proof of the vagueness of meaning of the “fundamental Grand Architect of the Universe” as well as of the fact that Freemasonry is not Christian. He there writes: “The foundations on which English speaking Freemasonry so long has stood are a reverential belief in the Eternal, with an inner realization of His revealed will and word. It recognizes that both belief and revelation exist in many forms. . . . In England many Lodges are entirely composed of . . . . Jews.”
The retention of the vague term, “Great Architect of the Universe,” enables English Freemasonry to pose as religious, while continuing its work of sapping the belief of Englishmen in the Divinity of Our Lord Jesus Christ and in the reality of that Supernatural Life of Grace coming to us from Him, by which we are true men as we ought to be.
Ample proofs of the relations between Anglo-Saxon Freemasonry and Latin (Grand Orient) Freemasonry are to be found in La Dietature des Puissances occultes, by Count de Poncins. (3)
3. A summary of what he says is given in my book, The Mystical Body of Christ and the Reorganization of Society, pp. 207-209.
He points out, for example, that “if we open the English Masonic Calendar for 1930, we find the Grand Lodge has official relations with Portugal, Spain, with the remnant of Italian Freemasonry, and with Latin America.” In addition to the evidence adduced by Count de Poncins, we know that the English Grand Lodge maintains friendly relations with the Swiss Grand Lodge, “Alpina,” which recognises not only the Grand Lodge of France but the Grand Orients of France, Spain and Greece.(4)
4. Annual of Universal Masonry (1923), PP- 241-242.
Thus “between Anglo-Saxon Freemasonry
and Latin Freemasonry there are indirect but effective relations which are far closer than is admitted.(1)
1. La Dictature des Puissances occultes, p. 236. On page 176 the author gives
a striking example of pressure brought to bear on the Hungarian government by American Freemasonry, in order to get Freemasonry restored in Hungary after the Revolution (1918-1919). Hungarian Freemasonry had prepared the Revolution, yet the Anglo-Saxon Brothers championed its cause.
When once the disorder of Masonic Naturalism or anti-Supernaturalism is grasped, we can easily understand its varying modes of procedure with regard to governments. “With tongue and pen,” declares the Freemason Pike (The Inner Sanctuary, IV, 547), “with all our open and secret influences, with the purse and, if need be, with the sword, we will advance the cause of human progress and labour to enfranchise human thought, to give freedom to the human conscience (above all from Papal usurpations) and equal rights to the people everywhere.”
The formation in “tolerance” given in the Lodges aims not merely at that negative mental state which puts religious truth and error on the same level, treating them both with indifference; it aims at the production of a positive hatred of what it calls the “intolerance” of the Catholic Church, namely the Catholic Church’s insistence on the Divine Plan for order. The formation in Masonic “tolerance,” then, is really a formation in hatred of the firmness and strength of the Catholic Church, in standing for the Supernatural Life and order of the world. This is the ultimate reason why Anglo-Saxon Masonry, ostensibly so conservative, has constantly favoured movements towards the Left, opposed to the true order of the world.
The effect of the ambiguous naturalistic formation of Masonry in regard to the State, accompanied as it is by denunciations of “tyranny” and “usurpation,” corresponding to the denunciations of “superstition” and “intolerance” in regard to religion, will be to favour the same tendency to the Left. States will be assailed as “tyrannies” in proportion to the extent in which they accept Our Lord’s Programme for order. In Catholic countries violent revolution will be always aimed at in order to get rid of the existing social structure in which the Kingship of Christ is respected. As, owing to their rejection of Our Lord’s Programme for order, the advent of Naturalism in Protestant countries is only a question of time,the terms “tyranny” and “despotism” may not be applied to them by Masonry as freely as they were to the realms of the Bourbons and the Hapsburgs.
But the Protestant countries will not be spared, for behind Freemasonry is the more cohesive naturalistic Force of the Jewish nation with its Messianic aim of domination over all nations. Any vestiges of the rule of the True Supernatural Messias must be swept away. A highly-placed personage, whose name he does not reveal, said to the distinguished historian, Cardinal Pitra, at Vienna, in 1889: “The Catholic nations must be crushed by the Protestant nations. When this result has been attained, a breath will be sufficient to bring about the disappearance of Protestantism.” Freemasons in England and the U.S.A. will yield to pressure from leaders of the Jewish nation, even when the interests of England and the U.S.A. obviously suffer. The Brooklyn Tablet, May 14, 1949, quoted the frank statements of the American Senate of Senator Owen Brewster, of Maine, a non-Catholic. Speaking of the attitude towards Spain, the Senator said : “Spain is not recognised because Spain is a Catholic country . . . . The subtle word is constantly passed that the alternative to Communism is Catholicism. We know the word is constantly uttered in the lobbies, although Senators do not care to bring it out on the floor.”
There is not space to treat of the Masonic plan that is being pursued in Ireland. Six Ulster counties have been detached from the rest of the country and erected into a State with a government in which Masonic influence is predominant (the Orange Society, it must be borne in mind, is a submasonry trained for anti-Catholic action).(1)
1. The Home Rule for Ireland Acts of 1914 and 1920, precluded the Irish
Parliaments from any power to “abrogate or prejudicially affect any privilege or exemption of the Grand Lodge of Freemasons in Ireland.”
All the counties of Ulster were not included in the State lest the Catholics should have a majority in Parliament. The Catholic Irish justly resent the partition of their country. Pressure will be brought to bear upon them to placate the Freemasons by compromising still furtherto the Programme of Christ the King and abandoning the unity and indissolubility of marriage.(2)
2. According to Art. 44 of the Constitution, the Irish State does not acknowledge the Catholic Church, for which our ancestors died, as the One True Church of Christ.
Those who are alert know that Senator H. Lehman’s interest in undoing the partition of Ireland is ominous. He is described in Commonsense of November 15, 1949, as “a banker-Zionist long friendly to Moscow.”(1)
1. Senator Lehman’s programme for the union of Ireland under Marxist
domination will undoubtedly be along the lines of The Daily Worker pamphlet, The Partition of Ireland, June 6, 1949.
If Mgr. Dillon were alive to-day he would tell the Catholic Irish “to remember all their obligations to Our Divine Lord Jesus Christ who sustained their fathers through centuries of trial,” and to placate Him first, not the Zionists, Communists and the Freemasons.(2)
2. Cf. the beautiful Prologue to the Irish Constitution.
On account of the confusion of mind prevalent amongst Catholics concerning the question of Anti-Semitism, a few words must be said about it before concluding this Preface.
In the excellent review of my hooks, The Kingship of Christ and Organised Naturalism, which appeared in the Jesuit magazine, La Civilta Cattolica (Rome), in March, 1947, the reviewer laid special stress on the distinction which I have been making in all my books. He wrote as follows :
“The author wants a clear distinction to be made between hatred of the Jewish nation, which is Anti-Semitism, and opposition to Jewish and Masonic Naturalism. This opposition on the part of Catholics must be mainly positive by acknowledging, not only individually but socially, the Rights of the Supernatural Kingship of Christ and His Church, and by striving politically to get these Rights acknowledged by States and in public life. For this indispensable undertaking . . . the active and effective union of Catholics . . . is absolutely necessary.”
Space does not allow of lengthy quotations from Papal documents to show that, on the one hand, the Sovereign Pontiffs insist that Catholics must stand unflinchingly for the Integral Rights of Christ the King, as contained in the Papal Encyclicals, while, on the other hand, keeping their minds and hearts free from hatred of Our Lord’s own nation according to the flesh. On the one hand, they must battle for the Rights of Christ the King and the Supernatural Organisation of Society, as laid down in the Encyclical, Quas Primas, unequivocally proclaiming that the rejection of Our Lord Jesus Christ, the True Messias, by His own nation, and the unyielding opposition of that nation to Him, are a fundamental source of disorder and conflict in the world.
On the other hand, as members of Our Lord Jesus Christ, Catholics should neither hate the members of the nation in which, through our Blessed Mother, the Lily of Israel, the Second Person of the Blessed Trinity assumed human nature, nor deny them their legitimate rights as persons. The supernatural elevation of mind and heart and the unshrinking fortitude that are required from members of Christ in our day can be maintained only with the aid of Him who wept over Jerusalem’s rejection of order. It will inevitably mean suffering for Christ’s faithful members as the power of the anti-supernatural Forces in the world increases.
Even in the midst of their suffering, however, Christ’s members must bear in mind that there will be a glorious triumph for Christ the King when, as St. Paul tells us in his Epistle to the Romans (XI, r i-33), there will be a sincere return on the part of the Jewish nation to the Mystical Body of the True Messias.(1)
1. The question of the conversion of the Jewish nation has been beautifully treated by the Jewish convert priest, Canon Augustine Lemann in his works, Histoire Complete de I’Idei Messianique, L’Avenir de Jerusalem.
Two reasons can be assigned to the fact that Our Lord’s faithful members will often be betrayed by those who should be on the side of Christ the King.
Firstly, many Catholic writers speak of Papal condemnations of Anti-Semitism without explaining the meaning of the term, and never even allude to the documents which insist on the Rights of Our Divine Lord, Head of the Mystical Body, Priest and King.
Thus, very many are completely ignorant of the duty incumbent on all Catholics of standing positively for Our Lord’s Reign in society in opposition to Jewish Naturalism. The result is that numbers of Catholics are so ignorant of Catholic doctrine that they hurl the accusation of Anti-Semitism against those who are battling for the Rights of Christ the King, thus effectively aiding the enemies of Our Divine Lord.
Secondly, many Catholic writers copy unquestioningly what they read in the naturalistic or anti-Supernatural Press and do not distinguish between Anti-Semitism in the correct Catholic sense, as explained above, and “Anti-Semitism,” as the Jews understand it.
For the Jews, “Anti-Semitism” is anything that is in opposition to the naturalistic Messianic domination of their nation over all the others. Quite logically, the leaders of the Jewish nation hold that to stand for the Rights of Christ the King is to be “Anti-Semitic.”(1)
The term “Anti-Semitism,” with all its smear connections in the minds of the unthinking, is being extended to include any form of opposition to the Jewish nation’s naturalistic aims and any exposure of the methods they adopt to achieve these aims.
“In our time more than ever before,” said the saintly Pius X at the Beatification of Joan of Arc (Dec. 13, 1908), “the greatest asset of the evil-disposed is the cowardice and weakness of good men, and all the vigour of Satan’s reign is due to the easy-going weakness of Catholics. Oh! if I might ask the Divine Redeemer, as the Prophet Zachary did in
spirit : What are those wounds in the midst of Thy hands? The
answer would not be doubtful. With these I was wounded in the house of them that loved me. I was wounded by my friends,
who did nothing to defend me, and who, on every occasion, made themselves the accomplices of my adversaries. And this reproach can be levelled at the weak and timid Catholics of all countries.”
DENIS FAHEY, C.S.Sp.
Feast of the Sacred Heart of Jesus.
June 16, 1950.
Monsignor George Francis Dillon DD (1836 – 29 January 1893) was a 19th-century Catholic missionary and writer from Ireland. He became well known in 1884 for having given conferences in Edinburgh about what he claimed to be a Masonic war against Christian civilisation. His speeches were later compiled with his best-known book—War of Anti-Christ with the Church and Christian Civilization. After being read a summary of this work, Pope Leo XIII approved it and funded the publication of the Italian version.
Dillon was educated at All Hallows College in Dublin, Ireland. In 1861 he left Ireland to serve as a Catholic missionary in the Australian bush country near Sydney, where he founded a mission for the aboriginals at Burragorang – a place about 65 miles from Sydney.
Throughout his years in Australia, Dillon worked under the supervision of the Archbishop of Sydney. John Bede Polding was Archbishop of Sydney from 1842–1877, and Roger Vaughan (brother of Cardinal Herbert Vaughan) was Archbishop of Sydney from 1877–1883.
In his career as a Roman Catholic priest and missionary, Dillon served in several parishes in NSW (New South Wales), Australia. He served as a curate at St. Mary and Joseph’s Cathedral, in St. Mary and St. Joseph’s parish (Armidale, NSW), from November 1861 to August 1864. Next he was transferred to the Sydney parish of Balmain, where it is known that he served from at least March 1868 to at least 1876. While a priest in Balmain, Pope Pius IX commissioned him to undertake a special investigation, due to which he became authorized to use the title “Missionary Apostolic.” After serving in Balmain, Dillon moved on to St. Paul’s Catholic Church in the parish of Camden.
Dillon had a Doctor of Divinity degree, giving him license to teach Christian theology in Roman Catholic seminaries and universities.
In 1884 Pope Leo XIII, in recognition of Dillon’s services to the church, made him a “Monsignor”. In his final years in Italy Dillon was assisted by the Passionist Fathers, with whom he had cultivated a great friendship.
According to his obituary in The Tablet (issue of 4 Feb 1893, p. 24) Dillon died on 29 Jan 1893 in the “Palazzo di Rossi” located in the Piazza d’Aracoeli in Rome, where he had lived for several years after moving to Italy. However, this information may not be altogether correct, as research has not been able to locate a palazzo named “Palazzo di Rossi” located in the Piazza d’Aracoeli.
Dillon openly denounced the collaboration between the Bavarian Illuminati and the Freemasons, as well as the alleged collaboration between Lord Palmerston and the Carbonari. He was also critical of the Alta Vendita document, Napoleon Bonaparte’s supposed ties with the Masons, and the secretive character of the Fenian organisation.
1870 Ireland: what she has done for religion and civilisation
1873 Sacred Heart of Jesus: a sermon preached at the solemn consecration of the Diocese of Maitland
1874 An Irish missionary in the Australian bush: his life, labours and death
1884 Virgin Mother of Good Counsel: A History of the Ancient Sanctuary of Our Lady of Good Counsel in Genazzano
1885 War of Anti-Christ with the Church and Christian Civilization