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 be won.
The 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.
In the first place, all general
histories used in our public schools and high schools had to be revised
to eliminate every 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.
"Coughlin 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
"Pacelli 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.
"The 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.
This 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
"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.
This 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," also "The Jesuits and the British Press,"
by Michael J. F. McCarthy).
Now the "Catholic
Action" is focused on America, not in an antagonistic way, but
quietly, in wisely planned, systematically organized, and well directed
efforts along numerous lines, so as to gain favor among Protestants, and
not to be suspected as propaganda. And, remarkable as it may sound,
Protestant leaders and people are totally asleep on the Catholic
question, even more so than the Huguenots were in France before the St.
Dr. E. Boyd Barrett, for many
years a Jesuit, and still a Roman Catholic, as far as the author knows,
has the following to say about the plans of his church:
"In theory, Catholic Action
is the work and service of lay Catholics in the cause of religion,
under the guidance of the bishops. In practice it is the Catholic
group fighting their way to control America"–"Rome Stoops
to Conquer," p. 15. New York:1935.
"The 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.
"And 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.
In a communication from Vatican
City, published in the Saint Paul Pioneer Press, November 4, 1936, we
"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 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.
Such 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: *22
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:
(1) The 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 "revolution."
A sure earmark, therefore, of all
Romanized textbooks is the fact that they never speak of the Reformation
as a work of reform but as "the Protestant Revolt," "the
Protestant Revolution," "the so-called Reformation," or
"what is called the Reformation." Let any one look it up in
the schoolbooks used by his children, and see for himself.
To give the readers who may not
have seen the textbooks used in our schools today an idea of what the
Protestant children are taught, we shall take the "History of
Western Europe," by Professor J. II. 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
"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 counter reform, 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 abovementioned 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
"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.
"Educate youth in this Catholic way, and the consequences are
logical."– "Roman Catholics in America Falsifying History
and Poisoning the Minds of Protestant School Children," p. 5.
Sale Of Indulgences
Histories used in the public
schools in the United States up to the year 1900 were opposed by the
Roman Catholic Church on the ground that they were not stating the truth
about "indulgences." These histories simply stated that Martin
Luther began the Reformation by opposing Tetzel's sale of indulgences,
which is a historical fact.
"An 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. This
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?
The 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
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.
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 cooperated 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.
After 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
Romanlzed features. Its molding influence was soon seen in the striking
similarity in viewpoint (on many subjects) between the Roman theology
and that of the Protestant pulpit and press, and this is becoming more
so now after practically all encyclopedias have been Romanized. Even
Webster's Dictionary has not been allowed to speak its old familiar
truths any more. We read:
"Time was when complaint was
common that injustice was done to the Catholics in 'Webster's
Dictionary.' There is no room for such a thing in the new 'Webster's
International Dictionary,' issued by G. and C. Merriam Co.,
Springfield, Mass., because Vicar-General Callaghan, of the diocese of
Little Rock, has revised and edited everything appertaining to the
church." – " Freeman's Journal" of New York, May 28,
Since then a Catholic official
has been regularly connected with the editorial staff, whenever a new
revision was made, as can be seen in the preface of later editions.
Suppose, 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?
At the First American Catholic
Missionary Congress, held at Chicago, November 17, 1908, Dr. William
McGinnis outlined the program of the International Catholic Truth
Society for making America Catholic: (1) by Romanizing our schoolbooks,
(2) by revising our books of reference, (3) by controlling the daily
press, (4) by capturing the libraries. He said in part:
"A few years ago the
publishers of an encyclopedia in twelve volumes entered the office of
the Truth Society and said: 'We realize there are many misstatements
and errors regarding things Catholic in this work, but we put the
whole edition in your hands and will accept every correction you make
and every addition which you wish to insert.' . . . So, likewise, one
of the largest publishing houses of the United States, a house that
supplies perhaps one third of the textbooks used in the public schools
of America, asked that certain books might be examined and erroneous
statements and unjust charges against the Church be corrected .... And
we are happy to say that in practically every case these
misrepresentations of the Church that otherwise would have gone into
the minds of millions of children were courteously corrected by
gentlemanly authors."–"The Two Great American Catholic
Missionary Congresses," pp. 427, 428. Chicago:J. S. Hyland and
Many Protestant parents would not
send their children to Catholic parochial schools, but they will allow
them to be taught the same thing from Romanized textbooks, without any
We ask, What made the
afore-mentioned publishers so anxious to have the Catholics revise the
public schoolbooks and encyclopedias, which they intended to publish?
Why did they not go to some Protestant organization to have the books
revised? Was it because Protestants are not educated?
Certainly not! But these
publishers knew from experience, that, unless the books were Romanized,
Catholic societies would stir up such opposition against their use, that
it would result in financial loss to the publishers. Dr. McGinnis tells
the secret when he relates how he had urged the Knights of Columbus to
"wake up" and "form a committee," to examine the
"histories of education in use in high schools and normal
schools." He says:
"The spirit of Knighthood
was not dead in that Council, the subject was investigated, the book I
had quoted from was the textbook of the class, and, after much
discussion, it was removed from the curriculum of the school."–
Id., pp. 423, 424.
Any one who will take the trouble
to examine the textbooks used in our public schools before 1900, and
compare them with those used after this Romanizing propaganda began,
will discover the fact that the Romanizing features have been introduced
gradually into a series of textbooks, the one taking the place of the
other as fast as the public could assimilate the Catholic sentiments and
phraseology, and the same is true regarding books of reference.
Muzzling 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. "Our
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 activities, should be brought
more prominently before the American public."–Id., p. 419.
Dr. 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.
"We 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.
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.
But how did that Congress propose
to "create" this strong "demand" for Catholic books?
Here is their scheme: They will supply their people with lists of books
to be asked for at the libraries, and when several hundred or thousand
people have called for the same books, it will create a demand.
"The 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.
Mr. 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, and bring to the front those of Catholics, and as a result of
this systematic work, he says:
"Many Protestant authors are
forced to speak favorably and kindly of Romanism .... The publication
of books containing friendly allusion to Protestant Christianity has
almost ceased in England, [while the other kind of books] floods the
country."–"The Jesuits and the British Press," p. 52.
Edinburgh and London:1910.
But, in addition to this, the
Jesuits always have a man, either a priest or a layman, on the committee
of almost every public library in Great Britain.
"The 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 [avorable to Romanism which he submits beforehand to
the librarian, and eventually succeeds in getting placed in the
library."–Pp. 50, 5I.
It is quite evident from our
investigation of the facts that the Jesuits are the same in America as
in England. Besides this, the few remaining books from the days when it
was not so unpopular to state the unvarnished facts about medieval
history have been diminishing in number by being worn out or purposely
Censorship 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 wondered 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. "But 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 ....
"When 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. London:1880.
Let no one, therefore, say that
statements in older histories are not true because we cannot now find
sources to prove them.
The 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
Index of Prohibited Books." *23
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"
"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. "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 ....
"Sec. 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, Sec. 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.
"Sec. 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.
The 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
"The reverse of censorship
is freedom of the press."– Vol. III, p. 519.
This "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 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.
As a result of this organized
effort no newspapers in the United States will accept any news that
reflects unfavorably on the Catholic Church or its propaganda in this
country, while news unfavorable to Protestants is printed.