From left to right: French Archbishop Marcel Lefebvre with fellow Brazilian
Archbishops Geraldo de Proença Sigaud and Antônio de Castro Mayer, at the Council.
In 1959, in preparation for Vatican Council II (here referred to as the Ecumenical Council), Domenico Cardinal Tardini sent out a letter requesting suggestions from all the world's bishops. Some of the replies are remarkable for their clear-sightedness such as the response from Brazilian Archbishop of Diamantina, Dom Geraldo de Proenca Sigaud (at the time Bishop of Jacarezinho). Dom Sigaud's response is remarkable for its clarity and foresight. One can only imagine that these issues would have been taken up by the council if the work of the Preparatory Council (of which Archbishop Lefebvre was a member) was not disregarded in the first session. Here follows the response sent by Bishop Geraldo de Proença Sigaud (pronounced Proeanssa Seegou) written in August of 1959 to Cardinal Tardini.
WHAT VATICAN II SHOULD HAVE DONE
Bishop Geraldo de Proença Sigaud
Bishop Sigaud's Letter to Cardinal Tardini Written on August 22, 1959
Most Eminent Lord,
I am writing this letter to you, in obedience to your letter of June 18, in which you ask me for my opinion on which issues should be dealt with at the coming Ecumenical Council. I will present to you, with humility and modesty, certain points which are very important to me, but without the intention to accuse anyone or to subject my superiors to criticism. I shall not bring up dogmatic or juridical questions, since the other Bishops certainly have done so already. I will broach some practical questions which are fundamental for the future of the Church, and I ask you to kindly give these your consideration.
When I consider the present Catholic life in my country and in other parts of the world, I can see a lot of things which are a sign of life and which are certainly a source of consolation for every soul who loves the Church of Christ. But I see also certain signs which cause great alarm. These are so grave, that I think they should be taken into consideration by the ante-preparatory Pontifical Commission to the Ecumenical Council, and afterwards by the Council as well.
I can see that the principles and the spirit of what we call the Revolution, are penetrating the Clergy and the Christian people, just as in the past the principles, doctrine, spirit and love of paganism penetrated into medieval society, resulting in a pseudo reform.
Many among the Clergy do not discern the errors of the Revolution anymore, and do not resist them. Others love the Revolution as an ideal cause, they propagate it, collaborate with it, they persecute and speak evil of the adversaries of the revolution, and hinder their apostolate. Very many pastors keep silent. Others assimilate the errors and spirit of the revolution and encourage this spirit openly or covertly, in the same way as the pastors did in the time of Jansenism. Those who fight against the errors suffer persecution from their colleagues, and are labeled "integrists".
Seminarians filled with the ideals of the revolution come forth from the seminaries, even those in the Holy City of Rome itself. They call themselves "Maritainists", "disciples of Teilhard de Chardin" "Catholic socialists" and "evolutionists". A priest who fights against the revolution is rarely made a bishop; but those who support frequently are.
In my opinion, the Church should organize in the world a systematic combat against the revolution. I do not know whether this will be done, but the revolutionaries themselves do not act otherwise. An example of this organized and systematic work is the worldwide, simultaneous and uniform birth of Christian democracy among many nations, immediately after a monstrous war. The poison permeates every country. People convoke reunions, they create the "international" and everywhere they use the same slogan, namely that we must make a revolution before others do so. It is thanks to the consent of Catholics that the revolution is kept in existence. In my humble opinion, if the Council is to produce any salutary effects, it must first consider the state of the Church which, as Pope Pius XII stated to the young people of Italy, suffers a Good Friday, being given over without defense to her enemies. One has to realize that there is a combat to death going on against the Church in every place, one must recognize the enemy, discern her strategy of war and her tactics, clearly examine her logic, psychology and dynamics, so that we may understand with certainty every single combat in this war, and so that we may organize and conduct our opposition safely.
I. OUR ENEMY
The relentless enemy of the Church and of Catholic society is, for six centuries now, persevering in a mortal combat. In a slow and systematic march forward, it has overthrown and destroyed almost all of the catholic order, i.e. the City of God, and has made an attempt to build the city of man in it’s place. The name is "Revolution".
What does it want?
To construct an order of human life, a society and a humanity that is devoid of God, without the Church, without Christ Our Lord, without Revelation, solely built on human Reason, on Sensuality, Cupidity and Pride. To attain this, it is necessary to pull down and destroy things radically and to take the place of the Church. This enemy is very active these days because he is certain of his victory in the years to come. And yet, many Catholic pastors reject these considerations with disdain as so many dreams that would have come forth from a bad imagination. They act like the inhabitants of Constantinople during the years which preceded the disaster: blind people, who do not want to see the danger.
A. THE FREEMASONIC SECT
The eyes of the whole Council should be turned towards this sect. The words of the Sovereign Pontiffs are still valid, who declared that it’s philosophy is opposed to Revelation and who denounced it as the central weapon in the implacable war against Catholic society. After two centuries, we can observe the results of what Pope Clement XII indicated had been the program of this sect. Some elements on this program are still lacking, but are presently being pushed with great intelligence, perversity, energy and logic, and they are coming to pass at a brisk pace. Little now lacks in the construction of the city of man. How many years will be granted to the Church in the "meeting of the kings of the earth"? How many years will it take to impose the "new world order" on the world and the faithful?
I would like to bring to your attention a very grave evidence which shows the world wide conspiracy against the Catholic order and it’s coming victory, unless God saves the Church by a miracle and prepares such a miracle by our indefatigable work. It is the one dollar bank note of the United States of America.
What do we see if we look closely at this little piece of paper?
In a circle, on the right side, we see a pyramid which is built on a vast waste land. The stones of which it is made are polished and square. The meaning of these symbols is given in the inscription which says in Latin: "New World Order". This pyramid signifies the new humanity which is composed of men who are honored by the freemasons. These men, created by God, are transformed by the Grand Architect of the Universe. The base of the pyramid indicates the foundation of this New World Order: 1776, which is the year of birth of the USA.
The USA is therefore the basis for this new, Masonic humanity. The pyramid is still lacking a few stones. The New World Order is not yet complete, but nearly so. Meantime the work will certainly be completed since on top of the pyramid is written "God", meaning not the Father of Jesus Christ, who is an avenging Creator, but a Gnostic god, the architect, who is represented by an eye placed in a triangle. We are fully in the domain of Gnostic Manichean dualism, which is the theological basis of the freemasonic sect. This "God" gives his approval to their enterprise, as may be read on top of the pyramid; He praises their work, approves of it and is in agreement.
This allegory is quite clear, more than is needed. For us, the new world order was founded by Our Lord Jesus Christ, 1959 years ago. The new order in question here was started in 1776 and is a construction which is contrary to created nature. This order will soon be completed.
This question is of vital importance for the Church. The Masonic order is in opposition to the Catholic order. Very soon, the Masonic order will encompass all of humanity. And yet, many Catholic bishops and priests do not see this, and a large number among them keep silent.
Since Leo XIII, there has been no new Encyclical on this sect. What do they say about it in the universities and the seminaries? What do they have to say in sociology about this very grave question? In the world-wide and nation-wide government of the Church, this problem is often ignored: it is as if a truce has been declared. In the studies and discussions of priests there is no question about their program, their methods, the system of the whole Masonic sociology, their goal, the means, tactics and strategy are no longer brought up. What is more, Fr. Berthelot, a French Jesuit, has written a book on the possibility of cooperation between the Church and the sect!
The danger is very acute. The Argentine Bishops have sensed this and have called on their faithful to protest. In Brazil, there are signs of a coming battle.
Communism is another enemy of the Catholic Church. The Masonic sect gathers together the "Bourgeois"; the Communists gather together the "Proletarians". The aim of each group is the same: a socialist society, rationalistic, without God and without Christ. The two movements have one common head: international Jewry.
C. INTERNATIONAL JEWRY
1) We condemn all persecution of Jews for their religion or for ethnic reasons. The Church is against "anti-semitism".
2) But the Church can not ignore the facts of the past and the clear affirmations of international Jewry. The heads of this Jewry have for centuries conspired methodically and out of an undying hatred against the Catholic name and the destruction of the Catholic order, and for the construction of a world wide Jewish empire. This is what Masonic sects and the communists stand for.
Money, the media, and international politics are for a large part in the hands of the Jews. Although the Jews are the biggest capitalists and should on that account be the greatest adversaries of the Russians and the communists, they do not fear them, but on the contrary, they help them to win. Those who have revealed the atomic secrets of the USA were: Fuchs, Golds, Gringlass, and Rosemberg: all Jews. The founders of communism were Jews. They are the promoters, organizers and bankers.
This is the reality. Should this foster hatred? No! But with vigilance and clear-sightedness we should launch a systematic and methodical opposition to the equally systematic and methodical onslaught of "the enemy of man", whose secret weapon is "the leaven of the Pharisees which is hypocrisy".
D. THE REVOLUTION
International Judaism wants to radically defeat Christianity and to be its substitute. Its chief armies are the masons and the communists. This process of the Revolution began at the end of the Middle Ages, developed itself by pagan Renaissance, jumped forwards by leaps and bounds with the Reformation, destroyed the political and social basis of the Church by the French Revolution, tried to overthrow the Holy See with by an attack on the Papal States, emptied the Church’s resources on the occasion of the secularization of the goods of religious (orders -Ed's) and dioceses, was the cause of a very grave internal crisis with the advance of Modernism, and finally, with communism, it invented the decisive instrument to delete the name of Christian from the very face of the earth.
The very great power of the Revolution comes from the intelligent use of the human passions. Communism has created the science of the Revolution, and its principal weapons are the unbridled human passions which are being methodically excited.
The revolution makes use of two vices by means of which to destroy Catholic society as well as to build an atheistic society: sensuality and pride. These unbridled and violent passions are scientifically directed towards a definite end, they are subjected to the iron discipline of their leaders in order to utterly destroy the City of God and to build the city of man. They submit themselves to a totalitarian tyranny, they tolerate poverty for the purpose of building the order of Anti-Christ.
A certain central Government directs the whole process, with energy and great intelligence: this is a human dynamo which is an instrument of Satan himself.
What used to be called "politics of the right" such as Fascism and National Socialism, were in fact to combat movements against the Church of Christ.
II. THE CATHOLIC COMBAT AGAINST THIS ENEMY
A. CERTAIN PRINCIPLES:
a) The condemnation of perverse doctrines is very necessary, but not sufficient. Condemnations are not lacking in the struggle against Protestantism, Jansenism, Modernism, and Communism. They yielded a very good result. Some came too late.
b) What is really necessary is an organized fight against the errors, against the originators and promoters of error. This sort of organized combat, like a well ordered and methodical army, has become easy nowadays thanks to the advanced means of communication with the Holy See. Now there is a lack of organized resistance against ideas and persons, because neither the Clergy, nor the Religious Orders, nor the schools, nor the lay people are systematically entering in this battle.
c) This organized combat must also fight the hidden appearance of the Revolution, together with the errors and spirit which are promoted by it. There are generally two kinds of disguise:
1) Opinions which are the logical consequence of errors, or the psychological expression of false principles, applied to a concrete domain.
2) An idea may be presented in such a way that the poorly informed faithful can not perceive the malice which underlies the doctrine.
3) Although the faithful may not perceive the malice of false doctrine, they tend to retain, in a latent but effective manner the perverse principles of it and are little by little, insensibly, penetrated by the principle and spirit of the revolution.
B. THE SYLLABUS OF POPE PIUS IX
The Syllabus is the providential list of the pernicious errors of our day and age, and is entirely up to date. It must however be completed:
1) By the inclusion of the new errors of out time.
2) By a practical organization for combat against such errors and against their defenders both outside and within the Church.
It seems to me that this practical and organized combat has been missing. Defenders of the errors and the spirit which were condemned by it, have been promoted to positions of responsibility within the Church.
In the seminaries you will find teachers who spread the errors and who are filled with a love of the Revolution. Priests who remain neutral in this combat, are being promoted. Those who openly fight against the revolution are dismissed from their responsibilities. They often suffer persecution and are forbidden to speak. The pastors do not chase the wolves out of their flocks, and they stop the dogs from barking. I have already found one monstrosity of this kind: "I am a Maritainist priest", "I am a Maritainist Bishop".
The errors of Socialism must be added to the new Syllabus. Likewise the errors of Marc Sangnier, of the Sillon; likewise the social heresy of Maritain. The idolatry of democracy.; the idol of christian democracy; the errors in the Liturgy; the errors of a priesthood for the lay people by the Catholic Action group. The errors on obedience, and the Religious vows; the errors on communism, and about property, concerning pantheistic and universal evolutionism.
III. THE STRATEGY OF THE TROJAN HORSE
A. THE DOCTRINE OF THE LESSER EVIL
Among the very many forms by which the revolution penetrates surreptitiously into the stronghold of the Church, is the tactics called "the lesser evil". This may be compared with the famous horse which was used for the taking of Troy.
Catholic doctrine teaches: if we can not avoid some evil to happen, we may choose to permit some lesser evil, in order to avoid the greater evil, on condition that we do not directly commit some evil ourselves.
1) They think that a certain lesser evil is necessarily a small evil, against which a fight would not be justified.
2) Very many Catholics and even priests are of the opinion that to fight would be to do harm to the Church, as if the Church were not by its very nature militant. For this reason, they allow evil to happen without combating it, under the pretext of prudence, charity, and apostolic suppleness and dexterity.
3) They do not realize that evil, even a lesser evil, is always an evil, and that is why they do not seek to limit or suppress it. They live daily with this "lesser evil" and thus they forget the greater good to which it is opposed. By the use of the "antithesis" they forget the "thesis"; and finally they start to love the evil as something normal and reject what is good as something horrible. For example, the separation of Church and state; and that divorce be allowed among Catholics for fear that it might not be imposed by the State.
B. ADAPTATION TO NON-CATHOLICS
Here is the second secret door by which the enemy penetrates into the Catholic stronghold. The fragility due to man’s innate concupiscence, provides generously for a continual temptation to conform ourselves to the world. We have to remember that man’s struggle against flesh and blood never stops, nor the struggle against the Prince of darkness. Every day, the Gospel proclaims "abneget semetipsum". Certain principles have to be strongly inculcated again in the minds of Catholics, even in the clergy.
1) With regards to principles, no adaptation is permissible. We have to insist very much on this point because then the faithful will understand that there is a necessary contradiction between the world and the Church. If "this day’s" world is more pagan than godly, Catholics can for this reason not be "up to date".
2) Even if the principles are safeguarded, the adaptation to the world can still be pernicious for the Catholic cause, namely when it means a solicitation of human fragility towards evil, through scandal. Some individual may, without sinning, be used to going to the casino, but most people who go there frequently can not stay clear of sin.
3) It is not necessarily an evil if in the absence of adaptation an opponent gets irritated; quite the contrary, this could be a great good. Christ Our Lord has done this. A war is not waged and victory is not won without a painful conflagration. The adversaries can perceive by some sort of instinct what is favorable for the Church and what is harmful for the revolution, and they support it with difficulty. This fear to offend the adversaries presupposes that they are in good faith, and they must not get upset in this. These Catholics think that the non Catholics live in a mere intellectual error, in such a way that if only they be presented with the Catholic truth in a friendly manner, they will instantly convert to the Catholic faith. They also believe that all polemics are bad, and that the energy and severity with which the Church defends the faith would hinder the conversion of individuals.
C. COOPERATION WITH NON CATHOLICS
The generalized cooperation with non Catholics in common things has grave consequences for the Catholic cause. No doubt that in some particular case and for a well defined purpose, the Church may obtain some good of this cooperation. But generally, a real cooperation is not possible, because the principles, the goal and spirit are too opposed. The outcome of these contacts are that the non Catholics learn little, and the Catholics lose a lot.
D. GOOD FAITH
Many evils enter into the Catholic camp due to the myth of good faith, notably because very important jobs are confided to individuals whose fidelity is not known. In times of peace, "nobody is bad unless the contrary be proven." But when the city is assaulted, nobody is fit to guard the dangerous places unless his fidelity be proven; "nobody is good, unless he be proven".
E. MEANS OF CORRUPTION
a) Dancing. It seems to me that dances in which the men embrace the women are to be radically condemned. Likewise, certain modern dances such as rock and roll and other similar dances, should be formally and universally forbidden to Catholics. The Church should discourage what are called "balls" which are a sensual and exclusive cult of the body.
b) Fashions. As far as the countries of the Western civilization are concerned, objective norms could be given for women’s dress. What is more, the virtue of modesty must be demanded as necessary and fundamental for the moral health of the nations. Missionaries must be drilled to educate primitive people to observe modesty. The swimsuits for woman that are called "bikinis" should absolutely be condemned. The same for two part swimsuits or those that leave the back all nude.
c) Beauty contests. These contests should absolutely be forbidden. It seems to me that the candidates, the organizers, the judges and those who so generously finance these parades of human flesh, should be punished with excommunication. American Bishops refuse the sacraments to the Catholic candidates of these gatherings. This should be the case in the whole world, for both candidates and participants.
d) Movies. The Church’s position with regards to the cinema is expressed in pontifical documents. But in practice, certain scandals do happen.
1) Documentary and illustrative films are very useful to further studies and to instruct people.
2) But the passionate movies which are made for joy and amusement, are of the same nature as novels and romances. They excite without reason the imagination and the passions. These things are normally controlled by asceticism, and generally they are harmful for the catholic life because they dissipate the mind.
3) The parochial theater is generally a scandal for the faithful.
a) Because ordinarily, immoral or disgraceful movies are presented in the course of the year.
b) Because by going often to the parochial theater, one develops the vice of pleasure seeking and in this way the spoiled faithful will be going to any other cinema when there is no parochial cinema.
c) Because the cinema dissipates the spiritual life
4) The education by means of movies which is done by Catholic Action, is a diabolic trick by which the faithful are lead to watch dirty clips under pretext of technique and art, as if the imagination and concupiscence could be turned on and off at will like an electric light switch.
5) Movie rating. Rating a movie is more difficult than to censure books. The imagination and the eyes are incited with more intensity. A practical solution could be the creation of a Roman Center for Censuring Movies, under the direction of the Holy See and with a universal authority. One should not just consider the immediate morality but also whether or not it contains propaganda in favor of the revolution. In this respect, films rated "good for persons who have an informed judgment" should be examined attentively and rigorously.
Condemnations of books by the Holy See have a great impact on Catholics. Most faithful shun these books. No doubt, others do read them. But knowing that the Church has condemned these books, they already consider the doctrine as false so that the poison does not hurt them as much. Sometimes however, these condemnations come too late and meantime great harm may have been caused. For example, the condemnation of Gide had been too late. Another condemnation which is greatly necessary is that of Jacques Maritain. His errors have caused grave harm to the Church, especially in Latin America. The young clergy is infected by it. The harm from the errors of the "Christian democratic" party, come from Maritain’s ideas. They say that the political upheavals in America come from his disciples. Catholics say, the Vatican approves of Maritain because he had been to the Vatican as a delegate of France. Some bishops call themselves "Maritainists". These doctrines are rampant in the Brasilian Catholic Universities. Nevertheless, Rome is silent. Men holding public office act according to the following principle: the revolution employed bad methods but it is good in itself. Let us be sincerely attached to it. Let us make revolution, before the communists do it.
IV. DIFFICULTIES AT THE INTERIOR OF THE CHURCH
A. STANDSTILL OF SCHOLASTIC STUDIES
It could be that the reform of the roman studies in 1930 is the cause of a stagnation of scholasticism. The attention of the students is almost exclusively directed to historical and positive questions. The theses for degrees and doctorates are generally the thought of this or that philosopher or theologian.
Catholic philosophy, theology and sociology have partly lost their verve. Our philosophers do not appreciate the Western thought anymore. The new leaders are Sartre, Freud, Dostoïewsky, etc... Our leaders, by a certain unhealthy thirst, seek to adapt themselves to the idols of the moment: they read the articles of the latest "existentialist mystic" etc...
The Council should consider this domain very closely, so as to thrust a new vigor into Catholic doctrine. Those who cause deviation should be stopped. The following should be condemned: christian socialism, nominalism, idealism of Kant, everything from Hegel and his school, Sartre, Maritain’s doctrine with his insidious distinction in sociological matters between the human individual and the human person. Absolute evolutionism. Philosophical and juridical positivism. Modern manicheism and gnosticism which express themselves in abstract art. And theosophist: Rotary and Lyons clubs, moral rearmament.
In order to increase the Church’s influence and that of Catholic doctrine, one must form the habit of holding discussions and have controversies on the subject of disputed questions. There will be no participation in settled questions, if there is no participation in disputed questions. Certainly, one must be careful that these be conducted in a charitable manner. But discussion is necessary, and a lively one for that matter, which will produce a love for the truth. The communists have scientifically explored this technique of discussions. People should participate in disputes to muster a habit of reflection and a love for doctrine.
B. PEDAGOGICAL NATURALISM
The influence of Jean-Jaques Rousseau is still very great among Catholics themselves. Numerous faithful have a false idea of paternal authority and of the nature of a child. They think that a child is almost like an angel, without any ill regulated passions and without concupiscence. Catholic doctrine must also be brought to the memory of our religious who consecrate themselves to education because many errors of the Protestants now have invaded our cloisters.
In questions on sexuality, innocence must be preserved as much as is possible; but ideas and principles should as soon as possible be taught to the children in their integrity, so that the faithful may come to maturity as soon as possible.
One word about the so-called "complexes". Under the pretext of avoiding these, the child’s vicious nature is left to breed it’s evil propensities.
V. THE COUNTER REVOLUTIONARY COMBAT
A. SOME PRINCIPLES
The conspiracy of the revolution is one and organic. Such a conspiracy must be fought in a likewise one and organic mode of action. The Catholic faithful expect from the Magisterium a concrete and practical, fundamental and organic description of catholic society and of the counter revolutionary society. In this society are even included the good elements of modern life, in an organic manner, together with those of traditional society that must be maintained.
The example of communism is manifest. On every issue of life, the central direction will state with admirable clarity whether they agree with their program or not; what is more, it indicates the tactical value of anything for or against the revolution. It mentions the methodical place of something in the system and its value for the construction or destruction of the revolution. It seems to me that we have to create a catholic strategy and a methodical, counter revolutionary center of combat for the whole world, and that the Catholics must be summoned to this. This would inspire the hope for the dawn of a better world. It would be legitimate that the Holy See itself directs this offensive. Those elements within the clergy and the laity that have proven themselves already in the counter revolutionary battle, should the captain of this army. We should develop a real science of counter revolutionary warfare, as likewise there exists a science of the revolution.
The catholic combat against the enemies of the Church often appears to me as the fight of blind people against those who do see. We have no end in view, no method to go by, no dynamics, no strategy neither weapons. What does catholic sociology teach on these things?
B. RECONSTRUCTION OF A CATHOLIC SOCIETY
This reconstruction does not entail the correction of partial problems, but almost a new creation. A lot of things in life are not Christian any more but pagan.
Catholics should know that: "this or that is not compatible with catholic society". In this or that domain, the society should be such and such to be catholic. There are wide margins for this, but not infinite. The ideal model of a catholic society must be held before our eyes, so that we may know what has to be done.
The power of the Holy See is immense. If the faithful would be united and directed for this work in an energetic, clear and methodical way; the triumphal march of the revolution would be halted and the reign of the Sacred Heart of Jesus would be founded by a veritable, world wide combat under the direction of the Sovereign Pontiff. "to restore everything in Christ".
Concretely speaking, other solutions would also be possible. But Catholics should be led to a unique and practical solution in their fatherlands, they should renounce the other legitimate solutions so that something positive can be built up. For if the laborers want to build all possible houses, they end up by building nothing at all.
The reconstruction of Christendom is something of great importance. What is most important is the foundation of the Reign of the Sacred Heart of Jesus. God can save every soul in particular even in a revolutionized society. But the conditions to save one’s soul are the worst and the salvation of each soul will be a miracle.
The Christian order, on the contrary, is the greatest external grace which moves gently and efficaciously, not just every individual, but whole crowds towards sanctity of life and eternal salvation. In a revolutionized society, God fishes for souls with a fish hook. In a Christian society, souls are caught with nets. The first society is the greatest obstacle, the second is the greatest external grace.
C. ATTACKING COMMUNISM
Many Catholics have a strong temptation to deal with Communism in the same manner as the way liberalism was dealt with (and still is) by the Church a century ago: "With liberalism, coexistence is possible."
1) Liberalism did not hinder the Church from preaching doctrine, neither did it oblige anyone to preach the liberal doctrine.
2) Liberalism permitted the condemnation of its errors. However, under Communist government, these things are not the case.
a) The Church is hindered to spread its doctrine.
b) The Church is obliged to teach the errors of Communism.
c) The Church may not condemn the errors of Communism.
The opposition of Communism against the Catholic Church is essential, radical, perpetual and total.
When Communism makes peace with the Church, it is just a pause in the combat. The reason for this pause may be diverse:
a) International politics could demand this pause.
b) Strategies for the assault of another country may cause an artificial peace in a neighboring country.
c) The weakness of Communism itself, in the beginning, could explain such a truce.
Even the butcher, before he slays his victim, takes a good breath so as to hit harder.
A cooperation with Communism will always be the ruin of the Church. Communism is the son of the Synagogue. Until the Jewish people be converted, the Jewish Synagogue will be the "Synagogue of Satan". And Communism will be a Communism of Satan. The work and face of the anti Christ.
The secret power of Communism is found in its hatred for Christ. Its power to seduce however lies in its socialist utopia. Communism promises a society of brothers, with no authority, no classes, no poverty, no sorrow, no difficulties of life, no God, and no hell. It promises paradise in this life.
Instead of God: liberty. Instead of king or father, equality. Instead of property and social classes, brotherhood. Catholics believe easily in this utopia, thinking that it may be baptized Catholic. For they say that the early Church was socialist.
It seems to me necessary that the Ecumenical Council pronounce a severe and solemn condemnation of this utopia. It really is a world wide temptation, similar to the one for paradise. "you shall be like gods" Or these other words "I will give you all these things".
1) Life on earth is not meant to be like a paradise. Crosses, patience and the abnegation of self are indispensable to reach the goal of life on earth. Besides justice, charity is necessary.
2) The real socialist paradise will never be realized on earth. When man seeks the Kingdom of God and his justice, he will obtain the measure of terrestrial happiness which God in His loving Providence deigns to give his sons here on earth. If man seeks exclusively his own happiness in this world, if he breaks the laws of human nature, he will be pushed by Satan into the worst slavery. The Jews promise that their king "will rule with an iron rod" those people who subject themselves to the yoke of socialism. The revolutionized society will at first be a paradise on earth, and then, a hell on earth.
3) One must teach clearly that social and economic differences are essential in normal life of a society. This difference does not go against justice. They must not be excessive. They must be allowed for by charity. There must be classes for a good order of society.
4) Socialism forms people to hate the beatitudes and the Christian virtues: humility, charity, poverty and chastity. Why do the begging religious orders not preach more extensively the ideal of poverty?
E. STATE INTERFERENCE IN LIFE
In many parts of the world, there is nowadays an increasing interference by the state into the lives of individuals and associations. This interference is often necessary because of the demolition of corporate life by liberalism. A lot of things that ought to be run by society and associations are nowadays done by the state.
Catholic doctrine must allow for some meddling. But it should clearly consider these as extraordinary, abnormal, transitory. As a rule they should be abolished as soon as possible. All too often one expects solutions from the state for the difficulties, and in making changes to traditional and natural institutions. But generally, difficulties rise more from corruption of morals. The catholic religion is indispensable for the correction of immorality. The solution of current problems is not found at International Conferences but by better morals. If God and Christ Our Lord were placed at the basis of individual life, family and national life, then even natural problems which should normally be worked out with intelligence and humble human good will, would be able to be solved by connatural means.
In the socialist world there is a mind set that wants to impose solutions onto nature that were made in the offices. But living beings are so complex both physically and morally, and life is so varied, that the human mind is incapable of knowing all forces in an equal way. That is why one must not deal with human nature as a black smith would do, but as a gardener.
Several catholic sociologists speak of a "new humanity" which would be born soon, as if they would know something from an esoteric or Gnostic science. "Dogmas" taken from evolution would partly explain this science and experience. Once upon a day, man was an ape. Now he could evolve and become something superior to human nature: a super man. Other natural laws would apply, even the moral laws, which would by the same token become relative. We have to reject these things.
In my humble opinion, it seems however necessary that we present a positive program. Catholics want this. They say: "with regards to combating error, all Catholics are united. But when there is positive construction, the unity is destroyed." Beyond doubt, several organizations have attempted to move the catholic masses into action the past few years. But these had many socialistic elements and this is why they were not acceptable to the catholic basis. They worked division rather than unity.
If the Ecumenical Council would present a positive program of counter revolutionary action and Christian edification, with the nuts and bolts of it, and if it would call all Catholics to this work, I think that love would come for the Reign of the Sacred Heart of Jesus, and the Immaculate Heart of Mary.
I deem that these things had to be told to you, Most Eminent Lord. As a humble and unknown bishop I have sent these notes to you to show you my obedience. You will judge if they will be useful.
I embrace with devotion your sacred robes, and declare myself yours most sincerely,
Geraldo de Proenca Sigaud, Bishop of Jacarezinho, Brazil August 22nd, 1959