The phalangist believes in Jesus of Nazareth, the only Son of God, true God, born of the Virgin Mary according to the flesh, dead on the Cross for our sins, risen from the dead and seated at the right hand of the Father, from whence He shall come to judge the living and the dead.
1. This truth of the mystery of the Incarnation introduces into human history an absolute newness. It establishes a total difference between all the religions of peoples, including the divine institutions of ancient Judaism, and the infinitely mysterious and perfect work of God giving His Son for the salvation of the world. Jesus becomes the measure of all the wisdom, law, goodness and beauty of the world.
The only valid religion is that of Jesus, eclipsing all the others as the light of the sun outshines that of the moon and the stars. The only revelation is that which announces Him, manifests Him and explains Him. The only wisdom, the only morality and the only civilisation are those that emanate from Him and remain founded on Him, guaranteed by Him and animated by Him.
2. The phalangist puts Jesus Christ, His Person, His words and His works above all things. He abhors anything that contradicts or claims to limit, diminish or cancel His authority and influence over the world.
He proclaims his Christian faith, untiringly studies its historical proofs, deepens his understanding of its dogmas, practises its worship both interiorly and exteriorly, in private and in public, and he meditates on its lessons and follows its commandments.
He will love the Lord Jesus more than any other person in the world, and all his life he will consider Him as his master and brother, his most intimate neighbour, to Whom he owes everything, from Whom he expects everything, and for Whom he wishes to give his all and to suffer everything even unto death.
The greatest danger for the Catholic faith has at all times been a declared or dissembling negation of the divinity of Christ, God and perfect man. Arianism and Nestorianism were but extreme manifestations of a rationalist trend which, whether outside the Church or within her, persists in regarding Jesus of Nazareth as a man, albeit undoubtedly exceptional, who during his life supposedly had intimate and prolonged intercourse with God. Judaism has always clandestinely supported this heretical trend, since it is its justification.
1. The phalangist unmasks this major heresy in modernism, which perfidiously accords the "Christ of faith" – a personage of no substance and a creation of inner experience and individual sentiment – all the titles which the Church ascribes to Our Lord Jesus Christ, Son of God, but refuses them, in the name of reason and critical science, to the "Jesus of history". This dichotomy, originating in Kantianism and of a consummate hypocrisy, was solemnly denounced by Saint Pius X. It feigns to keep the whole Christian faith, while at the same time rejecting it as unreal, irrational, and irrelevant.
2. The phalangist will stand up against modernism with all the strength of his intelligence by proclaiming the perfect harmony that exists between faith, reason, and the chain of historical facts which link the past and the present. Everything indicates and proves that there is, concerning Jesus Christ, man of our history, but a single reality. He said and proved superabundantly through prophecy and miracle that He was and is the Son of God, the Saviour. Such is the unique and full truth of His mystery, outside of which everything is incomprehensible.
3. The phalangist will tear their masks from the modernists, those ravenous wolves and rapacious foxes in sheep’s clothing, sometimes holding the shepherd’s crook, who corrupt the faith of the faithful with their false science, whilst retaining the appearances of piety and zeal. He will refute them on their own ground, that of science and philosophy, with the authority of the Church’s teaching. He will denounce them to the Pastors of the flock and demand their excommunication, the only way to prevent them from doing harm.
For they are not entitled to be called Christian. They have no place in the Church, ensconced in her professorial chairs and bishoprics, from whence one calls to the other, plotting darkly against God and His Anointed, Jesus Christ the Son of God, in whom they do not believe.
"God became man so that man be made God", according to the wonderful maxim of the Fathers of the Church, which admirably sums up both the final end and the fruit of the Incarnation of the Divine Word. Thereafter, there is nothing in our existence that can or should any longer be purely and exclusively human – an especial concern in regard to the provocative affirmation of man’s autonomy and self-sufficiency – without ipso facto being anti-Christ, and therefore harmful to man, insulting to God, and blasphemous.
1. The phalangist who recognises in Jesus Christ the source and measure of all the wisdom, goodness and beauty of creation – before, during and after His coming on this earth as the Son of God become our brother, through Whom and for Whom everything exists – can in no wise admit any aesthetic or mystical theology of individual or collective salvation defining itself as an integral humanism outside of Christ.
2. The great temptation for the Christians of our time – a temptation presented by Judaism but which inverts the whole movement of the biblical revelation, making it regress towards its carnal origins and its times of imperfection – is that of secularism. This humanism, which readily calls itself post-Christian, naturalises the supernatural in order to reduce our dogmas, sacraments and liturgies to the realm of mythology, where they become a treasury of profound and uniquely human symbols manifesting the supreme value of things carnal, earthly and human. Then, by a complementary movement, it supernaturalises the natural and exalts the realities of this present world, so that they become something absolute and divine in human history, while it banishes from our horizons the Christ, God come down from Heaven, and His Church, our mother, who escorts us in His footsteps towards Heaven, whither He has returned.
3. The phalangist will oppose with heroism – for it is an apocalyptic combat – this carnal, secular, human mysticism, this idolatrous cult of man. He will strive against secularism, which is its dishonest medium and most efficacious instrument. He will oppose it with his integral Christianity, taking his stand on the words of Our Lord, "Without Me you can do nothing", and those of the Apostle Paul, chosen by Saint Pius X at the dawn of this century to steer its tumultuous course, "To restore all things in Christ". For, in order to preserve the world and to save souls, it is essential to christianise all things in view of their promised divinisation.
1. The phalangist believes in Christ the Son of God; he hopes in Him and loves Him. He cannot tolerate the specious manoeuvres of those hidden powers which, alleging a free and tolerant humanism, have as their first aim the emancipation of the Christian peoples from the full sway of Jesus Christ’s goodness and love. It is easy to see that beneath this outward appearance of universal respect for and acceptance of all beliefs there lies in freemasonry and its kindred organisations a poorly disguised and profound hatred of Jesus Christ. Such is the common denominator and the bond of their satanic fraternity.
2. The Church is opposed with all her might to this pelagian humanism, this abelardian rationalism, and this hedonistic paganism of the Renaissance, for they make void the Cross of Christ.
Modern humanism, systematised by the 18th century philosophers and now the dominant opinion among masonic societies of thought, is the heir of this naturalist, anti-Christian tradition. Its intention is to substitute Jesus Christ, God made man, with Man himself, the idea of Man, in which each can recognise and idolise himself, Man who makes himself god. The Creator can exist in this system, but only beyond the world and outside of society. But one person is excluded and that with hatred: Christ, God come to reign over men. It is the cry of Voltaire: "Écrasons l’infâme." [Let us crush the wretch]
3. The 1789 Revolution brought this masonic learning to power. Deified reason replaced religion; the republican trilogy "Liberty, Equality, Fraternity" was substituted for the three Christian virtues of faith, hope and charity. Finally, the charter of the modern world was solemnly promulgated, The Declaration of the Rights of Man, to thwart the Ten Commandments and the evangelical law of charity towards God and neighbour.
4. The phalangist is the enemy and the target of the secret societies, in their boundless struggle, today fully victorious, against Christ. He combats their philosophical dogmas, their scientific pretensions and historical arguments; he denounces their occult organisations, their pressure groups and their political parties with their tireless philanthropic and cultural alibis. By all lawful means he seeks the banning and the disappearance of this Synagogue of Satan, for the universal triumph of Jesus Christ.
To all those who seek reconciliation and peace, he can only respond regarding the freemasons, "Why, then, do they not allow Him to do this?"
1. The secret societies would have battled against the Church of Jesus Christ in vain, had they not found traitors within her fold ready to open up the gates and hand the Church over to them. These are the liberals.
Catholics they are and claim to be better ones than the others because, in the name of the Gospel of Jesus Christ, they refuse to fight the enemies of Jesus Christ. And so they end by having for friends and allies their former enemies and for enemies the people of their own household, their brother Catholics, against whom they have vented their fury for a century now.
2. Through a peculiar derangement of mind and heart, which they pride themselves on as the mark of great intelligence and generosity, the liberals refuse to believe that their adversaries could ever be blinded by fanaticism or hatred. Preferring to adopt the point of view of others, they apply themselves to granting it the same chances of truth, the same credibility and the same force as theirs, which is the Catholic point of view. In that way they cheapen the truth and end up reducing all beliefs to the same level under the pretext of charity.
3. As a result they demand a conciliating attitude from the Church, an end to anathemas, the opening of dialogue and a common search for the truth with men of all beliefs. Already they have proclaimed a unilateral truce, which is exposing the Catholic community to the influence of her fiercest enemies and delivering her faithful into their hands under the pretext of a universal reconciliation and equal charity towards all men.
Won over to the great masonic principle of tolerance, they come to regard our faith, which is sure of itself and of its truth, as intolerably integrist and fanatical, narrow-minded and mean-hearted, worthy of condemnation and exclusion. Thus it is that these apostles of tolerance become denouncers, calumniators, inquisitors and persecutors of their brethren whom they wish to see banished from the Church or consigned to some distant refuge, so that finally charity may reign with liberty!
4. The phalangist knows that their first great effort was to make the hierarchical Church officially and effectively liberal. He knows that their next attempt is to obtain from the hierarchy the banishment, disqualification and elimination of intransigent Catholics. If that were possible, their treason would be consummated and Jesus would once more be handed over to His enemies by Judas, to be condemned and put to death.
1. The liberals, wearied and sick of struggling against a hostile world and against the secret societies which hold the keys to power, honours and money, have decided to reconcile the Church to the world through a brave attempt at understanding the opinions of all men, including those most inimical to our faith. As though there were a common measure between yes and no or any possible understanding between the worshippers of God, Christ’s disciples, and the atheists and antichrists, between those who work for the extension of Christ’s reign and those who are bent on destroying it. (2 Cor 6.16)!
2. The only way to begin such a rapprochement is by recognising and proclaiming a sincere and entire religious liberty, that is to say an equal right, for all beliefs and opinions, henceforth to be held as true and therefore to be professed and manifested by each person according to his personal convictions. It is a Copernican revolution. In former times revealed religion, its divine truth, laws and sacraments, come down from Heaven to earth through Jesus Christ, were fundamentally opposed to the darkness of error and impiety springing from hell. But now every religious or philosophical representation and conviction is said to spring equally and uniformly from the human conscience. Between all these representations and convictions the liberal sees no fundamental difference. What each esteems to be good and true has the same rights, the same value and authenticity as that which he considers to be error or impiety in others.
3. Such is the religious liberty of liberals, which today has become one of mankind’s major convictions, even adopted by the postconciliar Church. The result is that truth is no longer objectively distinguished from error, that no one can claim the privilege of being in the right, and that no social authority has the power to impose respect for what is true and good nor to prevent what is wrong and bad. Everything is free human opinion, everything is permitted, and nothing which springs from a sincere conscience is forbidden
And so the source of religion is no longer God, but the human conscience, and the authority that supports it is man itself. The only difference – an imperceptible one – between the liberal and the freemason is that whereas the latter believes that truth does not exist, the liberal still believes in the truth, but his truth, which he neither wishes nor is able to impose on others.
1. The liberal claims to maintain this impossible attitude of faith and opinion, of intimate certitude and objective incertitude, without any relativism or scepticism! For this purpose he distinguishes two independent spheres: the intimate domain of religious convictions where absolute certitude reigns, and the social domain of pluralism and strict equality of opinion, where everything is plausible and nothing is certain. As a Christian, the liberal knows himself to be in the truth and shows himself to be faithful to it, but as a public person, be he head of state or even bishop or pope, he conceives that others regard themselves as belonging to another truth and that, considering him to be in error, they will forbid him to profess his truth publicly lest it appear to offend against their freedom. He will therefore not allow his true religion to oppress others, yet he is resigned to seeing it oppressed by them.
2. In order to give the appearance of sincerity, this split between the private and the public person must become ever more interior and profound. The liberal comes to doubt his own faith whilst not doubting it, in order to put himself in the other person’s place without ceasing to be himself! This co-existence of faith and of doubt, this dialectical synthesis of contradictories, is the "faith in search", a typical encroachment of the masonic "search" into the very intimacy of the Christian "faith". The liberal’s soul is a truly astonishing thing!
3. The science and works which result therefrom are well known. Liberal science consists in denying and rejecting all the apologetic proofs which proximately or remotely demonstrate Catholic truth. On the other hand, it manifests the greatest credulity, not to say blindness, where other religions are concerned. Liberal science favours idealism and scepticism; it has struck a mortal blow at Catholic intelligence.
Liberal action is no less pernicious. Going out to meet the enemy forces, the liberal Catholic criticises and destroys – whilst proclaiming his own irreproachable Christian character and evangelical zeal – every external manifestation of the Catholic faith, its certitude and glory, viewing it simply as an unbearable aggression against the freedom of others. For him, public worship, preaching, simple clear expressions of their faith by Catholics, and popular traditions all appear embarrassing, showy and triumphalist. He intends that Catholicism should have no special privileges but should be reduced to the level of the most worthless opinions.
This attempt to lower Our Lord Jesus Christ to a level of certitude and historical importance no greater than Mohammed, Buddha or Confucius, turns into a passion for reform and for the destruction of Christendom, in the name of a spiritual gospel which no longer seeks to direct a secular, laicist, and indifferent world. "Modernism leads to atheism and to the annihilation of all religion. The error of Protestantism made the first step on this path; that of Modernism makes the second: Atheism makes the next." (Saint Pius X, Pascendi, 1907)