The Open Conspiracy: Religions in general, and in the first place the Catholic religion, must be neutralized

Speaking about the Earth Charter and related globalism, Msgr. Michel Schooyans said, "In order to consolidate this holistic vision of globalism, certain obstacles have to be smoothed out and instruments put to work. Religions in general, and in the first place the Catholic religion, figure among the obstacles that have to be neutralized."  Which certainly explains the HHS contraception mandate - one step in an ongoing process.  And now, President Obama has come out in full support of same-sex "marriage."  The Open Conspiracy is emboldened.  As H.G. Wells, himself a Socialist, had argued, traditional Christianity has been rendered "old-fashioned and unserviceable" [read obsolete] and religion must now "adapt itself" to our modern "forward looking turn of mind."


Enter the Earth Charter.  According to its founders, the Earth Charter is "a declaration of fundamental principles for building a just, sustainable, and peaceful global society in the 21st century." The Earth Charter Commission hopes that the Charter will become the common standard "by which the conduct of all individuals, organizations, businesses, governments, and transnational institutions [such as the Roman Catholic Church, my note] is to be guided and assessed."

The globalists who are behind the Earth Charter seek to promote a New Age religion which will neutralize the supernatural faith of Roman Catholicism. In the words of Archbishop Javier Lozano Barragan, "Clearly, we are faced with the total denial of Christianity." Which is why Mikhael Gorbachev, at the three separate press conferences at the RIO + 5 Conference, said that, "The Ten Commandments are out of date. They will be replaced by the [then] fifteen principles of the Earth Charter.

The Termite Nations have dispensed with God and His Commandments in their quest for unbridled hedonism. We are being prepared for the Reign of Antichrist. The Rev. P. Huchede, in his work entitled "History of Antichrist," explains the religious preparation, both intellectual and moral, for the Reign of Antichrist which will arrive after economic collapse: "But how shall he deprive the world of Christianity and have himself adored as God? Alas, it is only too true that the minds and hearts of men are admirably disposed for revolution and consequently ready to accept and bear the cruel yoke of such a tyrant. Revolution as the word itself implies means a subversion, but a subversion of all that is true, good, beautiful, and grand in the universe. It is the subversion of religion, representing its dogmas as myths and its moral teachings as tyranical. It is the subversion of authority...

Licentiousness under the name of liberty becomes the order of the day; each one is invested with the right to govern himself. It is the subversion of reason: and do we not find leading minds in some of the most enlightened nations denying the principle of contradiction and maintaining the absolute identity of all beings? Revolution is therefore essentially destructive, and it becomes cosmopolitan by the action of secret societies scattered throughout the world. Is it not true to say that the 'mystery of iniquity' is prepared in secret revolutionary dens? But it does not suffice to destroy; it is absolutely necessary to build up again. The world cannot subsist long in a vacuum. It must have a religion; it must have a philosophy; it must have an authority. Revolution will furnish all these. Instead of the reasonable and supernatural religion of Jesus Christ, Revolution will preach Pantheism. The God-humanity will impart the theurgic spirit and thus lead men to adore the demon as the author of universal emancipation...What frightful immorality must follow in the train of this shameless prostitution of religion! Never has the threefold concupiscence made greater ravage among mankind. And this is the religion sought and hoped for as the cherished boon of the aspirations of our modern free thinkers. To our Christian philosophy, the honor of humanity's revolution will substitute a babel of extravagant and absurd ideas. Instead of a mild and efficient authority consecrated alike by Church and state, despotism and anarchy will rise up and contend for the shreds of religious liberty and human policy...if the state of perversion continue for a while longer, he [Antichrist] will find the world prepared to receive and serve him." (Rev. P. Huchede, History of Antichrist, pp. 13-14, Tan Books).

Father Huchede addresses the fact of the open conspiracy: "Is it not true to say that the "mystery of iniquity" is prepared in secret revolutionary dens?"   This is the revolution called for by atheists, socialists, freemasons and all those who hate the Lord Jesus and His Mystical Body which is the Catholic Church.  H.G. Wells described the goal of the Open Conspiracy as, "an adequately implemented Liberal Socialism, which will ultimately supply teaching, coercive and directive public services to the whole world" and added that this, "is the immediate task before all rational people...There must be a common faith and law for mankind" and this will be achieved through a "World-State."

"..true patriotism rejects all forms of immorality, for it is sin and escalating crime that render a nation miserable."

Father Vincent P. Miceli, in his essay entitled "The Virtue of Patriotism," explains that, "..the virtue which renders citizens loyal to the God-given institution of the state and courageous in working for its goal of the common good is the virtue of patriotism.  This special virtue arises from the virtue known as pietas or piety.  Piety pays homage and duty to God as the supreme source and sustainer of one's being; it pays homage and duty to one's parents as the source of one's individual being and nourishment; it also pays loving homage to a person's fatherland with all his fellow citizens as the source and sustainer of man's civic and social perfection.  In public, political life, the virtue of piety becomes the virtue of patriotism.  For patriotism is the love and devotion to one's country, to one's countrymen as members of the same social and political family.  Patriotism, in the sense of man's love for his civic community, is also a duty flowing from an intelligent recognition and moral acceptance of the very form of man's creation.  Having created Adam as a solitary individual, God immediately announced the fact of man's incompleteness in himself: 'It is not good for man to be alone.'  Then in creating Eve, God confirmed the truth that the human family, the civic family must become the social source and necessary community milieu from which each person may attain both individual and social maturity...

Thus patriotism is a special form of love of one's fatherland, a preferential love arising from man's first supreme love for God the omnipotent author and finisher of his being and personhood.  Patriotism, therefore, can be defined descriptively as the reverent, grateful acknowledgement of one's fatherland as it is expressed in history; it is a response of loyal love to one's fellow citizens and the land in which one's countrymen live and work together for a common good founded on justice and fraternal brotherhood.  It is a special form of piety binding citizens to their historical and cultural sources.  But patriotism must arise from and function on a profoundly moral basis.  'It is never lawful, or even wise, to disassociate morality from the affairs of practical life.'  In the last analysis, then, patriotism, which is founded on zealous, reverential love of God and countrymen, functions on justice, a justice inflamed with a love that exalts a nation.  Consequently, true patriotism rejects all forms of immorality, for it is sin and escalating crime that render a nation miserable."

This truth is ratified in Proverbs 14:34: "Righteousness exalts a nation, but sin is a reproach to any people."

Samuel Johnson called patriotism the last refuge of a scoundrel.  Pat Buchanan has said that "It is also the first refuge of many without faith."  But authentic patriotism, which is the proper response to value, is a response of loyal love to one's countrymen which is expressed in the desire to work together for the common good.

In an address given to the Catholic Conference on Industrial Relations in Portland, Oregon on October 5, 1954, the first Bishop of the Worcester Diocese, John J. Wright, explained to those present that, "..the common good is all the heritage from the past and all the hope for the future which good men share under God. Common to many, it is therefore public; perfective of the individual, it remains somehow personal. It calls the individual out of himself to share things with the general community, but it puts the resources of the general community at the service of the things closest to the personality of the individual. That is what Cicero meant when he defined the common good, the res publica, in terms of a nation's altars and hearths, of the spiritual and domestic values which center about these and which serve personality: 'in aris et focis est res publica.' It was out of this concept of the common good that our forefathers derived their notion of the great object of the State's existence.

Hence their fine phrase the common weal, a phrase perpetuated in the name by which they designated this civil community, not by the cold collective name so dear to the totalitarian, The State, nor with any name of special interest or partisan emphasis as The Duchy or The Realm, but The Commonwealth, The Commonwealth of Massachusetts. It is the concept behind warm words like mutual in the preambles of our national and state Constitutions, as that of my own state which provides 'that all shall be governed by certain laws for the common good.'...

The common good: it is the mutual bond of all who love the good, the true, and the beautiful; who seek good things, not evil; who seek the private good of persons and the collective good of the State, but the good of both in and under and through the Supreme Good, which is God. It is the good which God gives us all in order to keep us together, as opposed to the good that He gives us each to keep to ourselves. It is the good before which, on due occasion, both individual and State are obliged to bow: the common good...


Such an appreciation of the common good which unites, as against - or, rather, as above all particular or factional or partisan goods which divide - would make possible the Vital Center for which certain political philosophers are pleading; a Vital Center which can exist only when honorable moderates of Right and Left prefer working with each other in behalf of the common good to working with extremists of their own respective camps, extremists who seek only the particular good after which their side aspires..."

Our nation is so divided and fragmenting more and more with each passing day because it has opted for sin.  We have forgotten that the Common Good, the good which God gives us all in order to keep us together, is, as defined by the Catechism of the Catholic Church,  "the sum total of social conditions which allow people, either as groups or as individuals, to reach their fulfillment more fully and more easily."  And we can only find this fulfillment in and under God.

Because so many have now opted for sin and have a special and unnatural hatred of God as the Author of their being, our nation's fabric is coming apart.  As Fr. Miceli explains, "All apostates, all heretics betray their religious families.  They introduce disunity, disorder, disaster among the brethren.  They create divided communities, houses that cannot stand, that hasten towards a fall and utter collapse."  The same is true of social and political communities, where political rogues run towards wicked deeds and are intent only on pursuing their own selfish interests as opposed to working for the common good.

If America is to be great again, it must return to God.  It must renounce sin.  At the moment, there is much hostility in this country towards faith.  Pope Benedict XVI, on Good Friday 2009, deplored the secularization of the West, saying that, "Everything in public life risks being desacralized: persons, places, pledges, prayers, practices, words, sacred writings, religious formulae, symbols, ceremonies.."

The glue which held our nation together, faith in God, is being eroded.  At the beginning of my Senior year in High School, the decision was made to drop the Pledge of Allegiance.  But seven students out of a student body of 2,000 (and I was one of them) would still stand up every morning, place our hands over our hearts, and recite the Pledge:

 I pledge allegiance to the Flag
 of the United States of America,
 and to the Republic for which it stands:
 one Nation under God, indivisible,
 With Liberty and Justice for all.

I still recite the Pledge daily.  Some will accuse me of being "corny."  Of engaging in mere sentimentality.  But I will continue to defend faith and morality and an authentic patriotism which is rooted in love of God and one's fatherland and which expresses itself in zeal for the common good.

Related posts: Respect for the flag and military families as second-class citizens.

Pope Benedict XVI: "...the first step towards salvation.."

A few days ago, before giving the traditional Christmas blessing to the City of Rome and the world ("urbi et orbi"), Pope Benedict XVI reflected on the Child of Bethlehem as Savior.  His Holiness said (in part): "He was sent by God the Father to save us above all from the evil deeply rooted in man and in history: the evil of separation from God, the prideful presumption of being self-sufficient, of trying to compete with God and to take his place, to decide what is good and evil, to be the master of life and death.."


The Holy Father said that human beings cannot save themselves from this sin, "unless we rely on God's help, unless we cry out to him: 'Veni ad salvandum nos! -- Come to save us!'"

He affirmed, though, that "the very fact that we cry to heaven in this way already sets us aright; it makes us true to ourselves: We are in fact those who cried out to God and were saved."

The Bishop of Rome spoke of God as the physician, while we are the infirm. And to realize this, he said, "is the first step towards salvation, towards emerging from the maze in which we have been locked by our pride. To lift our eyes to heaven, to stretch out our hands and call for help is our means of escape, provided that there is Someone who hears us and can come to our assistance."

"Jesus Christ is the proof that God has heard our cry," the Pope declared. "And not only this! God's love for us is so strong that he cannot remain aloof; he comes out of himself to enter into our midst and to share fully in our human condition. The answer to our cry which God gave in Jesus infinitely transcends our expectations, achieving a solidarity which cannot be human alone, but divine. Only the God who is love, and the love which is God, could choose to save us in this way, which is certainly the lengthiest way, yet the way which respects the truth about him and about us: the way of reconciliation, dialogue and cooperation." (See here).

There is a famous hymn written by Martin Luther which begins, "A mighty fortress is our God, a bulwark never failing.." For all too many people today (including sadly, many Catholics) the conscience has become a "mighty fortress" built so as to shelter one from the exacting demands of truth. In the words of Joseph Cardinal Ratzinger, "In the Psalms we meet from time to time the prayer that God should free man from his hidden sins. The Psalmist sees as his greatest danger the fact that he no longer recognizes them as sins and thus falls into them in apparently good conscience. Not being able to have a guilty conscience is a sickness...And thus one cannot aprove the maxim that everyone may always do what his conscience allows him to do: In that case the person without a conscience would be permitted to do anything. In truth it is his fault that his conscience is so broken that he no longer sees what he as a man should see. In other words, included in the concept of conscience is an obligation, namely, the obligation to care for it, to form it and educate it. Conscience has a right to respect and obedience in the measure in which the person himself respects it and gives it the care which its dignity deserves. The right of conscience is the obligation of the formation of conscience. Just as we try to develop our use of language and we try to rule our use of rules, so must we also seek the true measure of conscience so that finally the inner word of conscience can arrive at its validity.


For us this means that the Church's magisterium bears the responsibility for correct formation. It makes an appeal, one can say, to the inner vibrations its word causes in the process of the maturing of conscience. It is thus an oversimplification to put a statement of the magisterium in opposition to conscience. In such a case I must ask myself much more. What is it in me that contradicts this word of the magisterium? Is it perhaps only my comfort? My obstinacy? Or is it an estrangement through some way of life that allows me something which the magisterium forbids and that appears to me to be better motivated or more suitable simply because society considers it reasonable? It is only in the context of this kind of struggle that the conscience can be trained, and the magisterium has the right to expect that the conscience will be open to it in a manner befitting the seriousness of the matter. If I believe that the Church has its origins in the Lord, then the teaching office in the Church has a right to expect that it, as it authentically develops, will be accepted as a priority factor in the formation of conscience." (Joseph Cardinal Ratzinger, Keynote Address of the Fourth Bishops' Workshop of the National Catholic Bioethics Center, on "Moral Theology Today: Certitudes and Doubts," February 1984).

In the same address, Cardinal Ratzinger explains that, "Conscience is understood by many as a sort of deification of subjectivity, a rock of bronze on which even the magisterium is shattered....Conscience appears finally as subjectivity raised to the ultimate standard."

A broken conscience, an ill-formed conscience, becomes a mighty fortress which shuts the truth out. Have we built an interior castle, as did St. Teresa of Avila, which remains open to the demands of truth and the promptings of the Holy Spirit? Or has our conscience become a mighty fortress built to prevent our encounter with truth?

Related reading: Catechism of the Catholic Church, Nos. 1783-1785.