December 2015

Vol. 35, No. 1

$5

Who’s Behind Ferguson?

The Violent Legacy of the
Black/Jewish Alliance
The main problem facing the Church in our time
is not abortion; it is not homosexuality; it has
nothing to do with the sexual issues which have all
been settled theologically. The main issue facing the
Church is conversion. Is baptism necessary for salva-
tion? Is it necessary for everyone? Is it necessary for
the Jews? John Beaumont’s compendium of Catholic
of American Catholic converts, The Mississippi Flows
into the Tiber, presents an exhaustive list of conver-
sion stories which show that nothing has changed in
God’s eyes. The same call that Elizabeth Ann Seton
answered over two hundred years ago is still being
answered in our day by people who know that there
is only one effective response to the question, “What
must I do to be saved?”
“Fascinating, Illuminative, and inspiring compilation
of the continuious stream of American men and women
whom God has drawn home to the Catholic Church.
The Mississippi Flows into the Tiber is far more than a
mere encyclopedic list of biographical data; it is full of
inspiring reflections on their struggles and victories in
living out the Catholic faith in their work and home
life.”
Marcus Grodi
Host of The Journey Home on EWTN
“Year by year from the country’s founding, there With a foreword and afterword by Fr. C. John McCloskey III

has been growth in the Catholic Church and not only

through birth, but also by conversion. I know, I am one
of them. This book will surprise you in many cases and
also gives in brief snippets what brought them to the Ro-
man Church.” had a reason for joining the faith, and in my case, at
-Newt Gingrich least, it was something I did not take lightly. John Beau-
former Speaker of the US House of Representatives mont’s collection of conversion stories will be a delight
“This book captures the journey so many have taken to converts, to cradle Catholics, and especially to all
towards embracing the Catholic Faith. A must-read for those who are somewhere in the process, for whom these
Catholics and Non-Catholics alike as it captures the spir- wonderful accounts will no doubt be a ray of light and
itual quest toward beauty and truth that defines the hu- an inspiration.”
man condition.” -Alfred S. Regnery
- Larry Kudlow lawyer, author and former publisher
Host of CNBC’s The Kudlow Report
“Converts make the best Catholics, it is often said.
That may or may not be true, but at least every convert
The Mississipp Flows into the Tiber:
A Guide to Notable American Converts to the Catholic Church
Hardcover, 1014 pp. $69, plus $8 shipping. ISBN: 978-0-929891-13-2
PRESS
Mail checks payable to Fidelity Press:
206 Marquette Ave, South Bend, IN, 46617 USA
For VISA and MC orders, call Norma at Fidelity Press
today at 574-289-9786 to place your order.
 “No social progress outside the moral order.”

Editor
Table of Contents
E. Michael Jones, Ph.D. Letters p. 4
Business Manager
Ruth P. Jones Bullets
Typesetting and Layout
Ultramontane Associates, Inc.
James G. Bruen, Jr. p. 48

Culture of Death Watch

Desperately Seeking Catholicism:

Laura Evans p. 6

Features
Soros or Cyrus:
© Copyright Ultramontane Associates,
December 2015 (Volume 35 No. 1) Culture
The Violent Legacy of the Black/Jewish Alliance
Wars Magazine (ISSN 1080-9058) is published
monthly, except for a combined July/August E. Michael Jones p. 14
issue, by Ultramontane Associates, Inc. Post-
master: Send address changes to Culture Wars
Magazine, Subscription Dept., 206 Marquette The End of Americanism: A Layman’s View
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Reviews
phone 574-289-9786; editorial mail and
nonreturnable manuscripts to Culture Wars
Magazine, 206 Marquette Ave., South Bend,
IN  46617. Letters to the Editor may also be
sent by Fax to (574)  289-1461 or by elec-
tronic mail to Jones@culturewars.com State Secrets

reviewed by E. Michael Jones p. 44

 Letters assure you, we know little.  Perhaps
Thompson would indulge us read-
against the priests was essentially
that by performing exorcisms they
The Real Lord of the ers with a deeper historical piece prevented Anneliese from getting
that more precisely lays out the the help she really needed, which
Rings
various events of the novels with was to be had from prescription
Thank you for publishing Blaise events in history.  I would greatly drugs, even if administered against
Thompson’s October 2015 article look forward to reading such an ar- her will.
about the real Lord of the Rings.  ticle. The author develops three main
I never felt fully convinced by the points about prescription drugs
Anthony Santelli II, Ph.D. in this case. First, Anneliese com-
various other interpretations of
anthony.santelli@aescapital.com
what the Trilogy was really about plied with medical advice to take
and Thompson’s analogy to the his- prescription drugs (especially the
torical period of the battles between anti-epileptic Tegretol), but after
Christendom and Islam (the Ot- Prescription Drugs and giving them a fair shot decided
toman Empire) seems to fit more the Catholic Church they were useless in combatting her
clearly.  Orcs as Turks, Sauron as symptoms. Second, the detailed
In recent articles, E.M. Jones
Islam, Gandalf as representing the has alluded to the role of prescrip- medical history of the case -- drug
Pope, and a different Pope when tion drugs in undermining mental treatments and exorcisms dated
he changes colors, middle earth as health, enriching the pharmaceuti- and described in sequence as they
Medieval Christendom (not sim- cal industry and fueling animosity occurred -- bears the interpretation
ply peasant England), and the ten- against the moral order as correctly that prescription drugs were actual-
sion between Gondor and Rohan defined by the Catholic Church. ly interfering with the effectiveness
as representative of the tension For example, in “Encyclopedia of of the exorcisms, which otherwise
between Byzantium and Western Grievance” (October, pp. 8-11), would have brought relief. Third,
Europe all seem to fit much better Jones notes that some utterances of the six demons who had identi-
than other explanations.  Even the the admittedly confused murderer- fied themselves during the course
bread as representing the Eucharist suicide Vester Flanagan suggest of the exorcisms eventually started
seems most accurate. to leave; in other words, they re-
that, in his view, prescription drugs
It is an interesting coincidence pushed him to the breaking point. sponded to the exorcisms in the
that after having watched the desired manner. However, at the
Readers interested in the impact
Lord of the Rings Trilogy with my of prescription drugs on Catho- end there is one demon who wants
young son, I explained to him that lic spirituality will find instructive to leave but is unable to do so. This
although none of the monsters of material in the 1981 book The demon appears to be impeded by
the film are real, the real world is Exorcism of Anneliese Michel by other evil entities even worse than
nonetheless a lot like the film: we anthropologist Felicitas Good- himself and whom he has trouble
live in the shire, and the Orcs are man. (This book was the basis of recognizing. The author is of the
like ISIS killing any good person the movie “The Exorcism of Em- opinion that these “new and un-
that lives in Mordor, which is the ily Rose.”) Anneliese Michel died named demons” were the anti-ep-
middle east today.  How little did I at the age of 23 in Bavaria from ileptic drugs that had accumulated
know that the analogy to Islam was severe battery and starvation after in the body of the victim.
what was meant by Tolkien. having undergone exorcisms for Lise Anglin
I only wish that Thompson’s ar- what she and her family believed to
Toronto Ontario
ticle was about four times as long, be true demonic possession. After
because the history of that period, her death, the priests involved in
particularly the details in the con- her exorcisms were taken to court.
flicts with the Ottomans, was The trial ended up being more or Strong Feelings, Strong
passed through very quickly in the less a confrontation between the Language
article, as if the readers all know Catholic Church and the pharma- Christine Mohn and I have some-
about those details of which, I can ceutical industry. The accusation thing extremely important to argue
4  /  Culture Wars
about. So here goes. I hope we can and Paul and having witnessed part under some other combina-
argue with same civility. But strong their martyrdoms”. Any of the five tion of patriarchal and Imperial au-
convictions involve strong feelings patriarchates could offer “solutions thorities, never existed.
and strong language. She has not to various church issues”. “[O]ne The central organization of
shied from stating what she thinks of them would come forth with Christianity was first called “cath-
is true. I won’t either. great wisdom” which was presum- olic” by St. Ignatius writing just
Mrs. Mohn’s letter can be rough- ably recognized and accepted by all after 100 A.D. By the time of the
ly divided into (1) history and (2) the others. This idyllic picture was Council of Nicaea in 325 A.D.,
theology. She says many things, ruined in “the 9th century with the this word ICatholich1 had become
historical and theological, which I domination of the Franks upon the a formal title: Christ’s Church ac-
might reply to. But this “Letters” popes of old Rome”. tually named itself “Catholic”, al-
column only has so much space. By the end of this year, I hope though of course “orthodoxy” was
So I will now address only certain to have finished a book which will one of its attributes. The Greek
assertions by Mrs. Mohn which discuss such matters in detail. For word katholike means both “uni-
might be labeled historical. Next now, a short summary, plus a few versal” and “complete”; it was used
month, editor permitting, I will of the most important details, must as the title of the Church precisely
address other assertions by Mrs. suffice. to emphasize the overarching unity
Mohn which might be labeled Mrs. Mohn’s “Roman Orthodox of the organization.
theological. Church”, its western part under
Mrs. Mohn tells me “with all em- the Bishop of Rome and its eastern Roderic L. Notzon
phasis ... that the first two centuries Tulsa, Oklahoma
of the Church of Christ were, are,
and remain the Orthodox Church
of today”. She claims that, for up
to “eight centuries” after its found-
Culture Wars welcomes letters to the editor.
ing, the Christian Church “was Preference will be given to letters which deal
known as Roman Orthodoxy”, al-
though for some reason its “people
with topics discussed in the magazine. Letters
[were] called Catholics”. This “Ro- should ideally be limited to one single-spaced
man Orthodoxy” consisted of a
“western rite of Orthodoxy” and an
page, but we know how difficult it is to follow
“eastern rite of Orthodoxy” which ideals in this world. Letters can be sent by mail
“existed side by side” under the
leadership of “five patriarchates of to Culture Wars, 206 Marquette Ave., South
the Orthodox Church” plus same Bend, IN  46617; by fax to 574-289-1461; or by
unclear degree of input from “[t]
he capital of the Roman Empire electronic mail to Jones@culturewars.com.
[at] Constantinople”. One of these
five patriarchs was “the pope in
old Rome presiding as bishop of
this western patriarchate”. “[T]
he five patriarchates were equal to
each other” and “[t]here was no
primacy of place or primacy of any
bishop”. However, the four eastern
patriarchates felt a special “love”
for the western patriarchate head-
quartered in Rome, the latter City
“having been the sees of Sts. Peter
December 2015  /  5
 Culture of Death Watch

Desperately Seeking Catholicism:

A Jewish Convert’s Long and
Winding Road into the Catholic Church
A year into my interminable jour-
ney to try to become a Catholic, I
had this nightmare: I am trapped
on the roof of a high rise building.
Several people are stuck there with
me. They are being rescued one by
one until I am all alone. My ter-
ror grows as day turns into night.
With no help in sight, I decide to
take matters into my own hands.
My only hope is to climb down
the side of the building. It is a
treacherous descent, but somehow
I make it to the bottom. I see the
people who could have saved me. I
walk over to them and, with tears
in my eyes, ask plaintively, “Why
didn’t you come to rescue me?”
They look at me blank faced, with
no answer. I wake up from the
dream sobbing.
I desperately wanted to become
a Catholic until I tried to join the
Catholic Church. There I found
endless bureaucracy and red tape
that would make a day at the De-
partment of Motor Vehicles look
like a walk in the park. Rather
than the enthusiastic support I en-
countered at Protestant churches,
in Catholicism, I found a sluggish-
ness that paid little heed to Christ’s
proclamation that we swiftly make
disciples of all nations.
In evangelical Protestantism,
where I unexpectedly found my-
self in my early 50s, people would
move heaven and earth to help me
and others become “born again.”
It didn’t matter if the church were
closing for the day or if the hungry
churchgoers were hankering for ba-
con and eggs. When a lost soul
wanders into a church, business as
usual comes to a screeching halt. If
the building caught on fire, Prot-
estants would still be evangelizing,
despite the firefighters and flames.
But Catholics? I found a starkly
different universe, one in which
rigid rules prevailed (even those
that appeared to violate Canon
Law) and receiving people into the
Church seemed to be at the bot-
tom of most people’s to-do list.
How did I even get into this
strange, new world, me being the

6  /  Culture Wars
least likely person on the planet to
want to become Catholic? My
story begins in late 2009, when,
after a lifetime of Jewish/Buddhist/
paganism, I somehow felt moved to
go to church. When people ask me
why I became one of the rare Jews
who converted to Christianity, I
always say the same thing, “God
only knows.” I haven’t the slight-
est idea why; it’s all God working
inside of me.
Like many Jews, I absorbed since
infancy an aversion towards Chris-
tianity. I didn’t have any Chris-
tian friends; I detested Christmas;
and I’d never been to a church in
my life. But somehow, for reasons
only known to Him, God planted
a deep hunger in my heart a few
years ago to know Him and to do
so in a Christian church. I started
out in Protestantism, where I re-
mained for several years. This was
a lucky move. Had I encountered
the same roadblocks I later found
in the Catholic world, I might nev-
er have become a Christian.
In Protestantism, I met friendly
Presbyterians and welcoming Lu-
therans. I was particularly in-
trigued by the evangelicals and
Pentecostals, who warmly invited
me into their flock and spent hours
teaching me information that I
didn’t know, such as, who was Je-
sus Christ? What did a Bible look
like and what did it say? I accepted
Jesus Christ as my personal savior
in early 2010, was baptized at a Bi-
ble-believing church a few months
later, and never looked back.
But as wonderful as it all was, I
felt a restlessness and hunger in-
side for something more, though I
didn’t know what it was. Although
I was having lots of good experi-
ences at church, my relationship
with Jesus wasn’t growing. And
I wasn’t changing deep inside, as
much as I was trying.
I searched for this ephemeral
thing from one Protestant church
to church, from the Baptists to the
Pentecostals, until, one day, out of
the blue, in late November 2013
(it turned out to be the first day
of Advent), the thought suddenly
appeared in my brain that maybe
I should become a Catholic. This
was a novel idea, one that I had
never before considered, perhaps
because nondenominational Prot-
estants are so openly hostile to the
Catholic Church.
It happened when I was reading
the chapter on Martin Luther in
a book by Mike Jones, Degenerate
Moderns. When Jones described
Martin Luther’s womanizing and
boozing and his terrible manipu-
lation of nuns and priests, a light
went on in my head. Protestantism
comes from the word, “protest” -- I
hadn’t put the two together before.
I didn’t like one bit the idea of
Like most Jews, I absorbed from infancy
the typical aversion towards Christianity.
being part of some radical, insur-
rectionary movement. Having by
then rejected my own rebellious
youth, I realized with horror that I
had somehow found my way into
yet another revolutionary move-
ment -- Protestantism. I resolved
to start attending Catholic Masses
and to learn as much as I could
about Catholicism.
What I found made me want to
run for my life as fast as I could
back to the Protestants. I discov-
ered Catholics who didn’t know
much about the basic religious
doctrines of the Church, and oth-
ers who openly defied the moral
teachings. I heard strange new
terms, such as “cafeteria Catho-
lics.” I discovered a multitude of
people who didn’t read the Bible
and who practiced indifferentism.
I can’t tell you how many times
people told me that I didn’t need to
become a Catholic because being a
baptized Protestant (or a Jew) was
good enough. In short, I encoun-
tered today’s Catholic Church.
Despite my shock at the state
of the Church, I started doing in-
tensive research on the theology of
Catholicism, which clarified and
corrected many doctrines that
concerned me in Protestantism. I
also researched why the Catho-
lic Church had become so disor-
derly and chaotic, that is, about
the infiltration by many nefarious
forces. But even more importantly,
I became enchanted by the Mass
and the Blessed Sacrament, which
moved me to tears more than once.
My relationship with Jesus grew
by leaps and bounds, and I start-
ed making needed changes in my
behavior. I had found what I was
searching for all along, and it was
Jesus in His one true Church, the
Catholic one.
December 2015  /  7
 But after I had made my deci-
sion to join the Church, I came
upon the biggest shock of all: that
it would be a Herculean task to be
allowed into the place. And what
was the biggest hurdle standing in
the way of me and eternity? The
bane of my existence and so many
others. I encountered RCIA.
Initiation for Adults
RCIA stands for Rites of Chris-
tian Initiation for Adults. It was
conjured up post-Vatican II, that
free wheeling time of wild experi-
mentation: altar girls, liturgical
dancers, witches on the altar, cou-
ples locking lips during the Kiss of
Peace, and Eucharistic Ministers.
A few of the novelties have been
jettisoned, such as the witches
and the dancers (though one local
church still showcases the latter).
But, unfortunately, many of them
have stuck, including the smooch-
ing and RCIA.
While RCIA was first introduced
at a small number of parishes in the
70s and early 80s, it became omni-
present in every diocese starting in
1986. Even though anecdotal evi-
dence and a comprehensive study
by a Bishops’ group have uncovered
widespread problems with RCIA,
it is still the norm for all adults, a
gauntlet that everyone must walk
to get to the Blessed Sacrament
and to eternity.
The system prior to Vatican II
was a relaxed, though efficient,
one. Suppose a man, let’s call
him, “Joe,” wanted to become a
Catholic. Joe would have found a
priest and told him of his desire to
join the Church. The priest would
have taken pity on the poor, hell-
bound sinner, and would have re-
lieved Joe of his suffering by meet-
8  /  Culture Wars
ing with him a few times and then
baptizing him soon thereafter. The
priest would have understood that
Joe’s eternal soul depended on his
being absolved of his sins and re-
ceiving Christ’s Body and Blood
asap. And the priest would have
also recognized that to fail to do
his duty would put his own salva-
tion at risk.
All of this changed in the 1980s
as the accessible approach to be-
coming a Catholic morphed into
the monstrosity we have today:
RCIA. Now someone like me, ea-
ger to join the Church, is told to
be patient and wait. Now there are
countless hoops to jump through,
rules to abide by, and feel-good
bonding experiences to suffer
through.
And if a person balks -- if he
doesn’t want to wait for months
on end, and if he abhors a psy-
chology-laden group experience
with a bunch of strangers, and
if he doesn’t want to stand up on
the altar and undergo various Rites
and rituals -- well, then, he’s out of
luck. That’s just the way it is, and
And what was the biggest hurdle stand-
ing in the way of me and eternity? RCIA.
no one has any interest in changing
things. Even though a 7-year-old
who is still nose picking and bed-
wetting can receive First Commu-
nion, today’s adult has to navigate
a complicated labyrinth, a Catho-
lic version of boot camp, until the
anointed time, once a year, when
he is allowed into the Church, the
Easter Vigil Mass (that is, if he
makes it that far).
Although there are supposed to
be exceptions made for people who
can’t or won’t do RCIA, locating a
priest willing to do this is, I found,
like finding the proverbial needle
in the haystack. The priests are too
busy doing other, more important
tasks. One priest told me bluntly
that if he made an exception for
me, then he’d have to do the same
for others. Which invites the ques-
tion: if a priest’s biggest problem
is a stampede of people clamoring
to get into the Catholic Church, is
that really such a bad thing?
Anyway, these days, priests are
only peripherally involved in the
pivotal task of bringing people into
the Catholic Church. The crucial
responsibility for conversion has,
in most parishes, been outsourced,
delegated to laypeople. A small
number are paid staffers, whose
livelihood depends on the perpetu-
ation of the system. But more of-
ten, volunteers run the show, usu-
ally retirees and empty nesters with
time on their hands and the need
for meaning and camaraderie.
A few of the teachers know their
stuff. Many others are well-mean-
ing but theologically misinformed.
And then there are those with a

progressive agenda to promote on
the hapless participants, who are
suspended in spiritual outer space
for months on end, with the car-
rot of salvation dangled in front of
them.
Proponents of RCIA describe it
as a meaningful, evocative experi-
ence for both the potential Catho-
lics and the whole parish, one that
harks back to the rituals of the early
Church. Centuries ago, prospec-
tive Christians had to have a spon-
sor, as they do today, and they had
to undergo various public Rites.
Then, like now, potential converts
had to exit Mass prior to the Lit-
urgy of the Eucharist.
But there were valid reasons for
the sponsorship and the exiting
hundreds of years ago. The new
Church was under severe attack by
a variety of enemies who were try-
ing to infiltrate and destroy it. The
Church instituted various com-
plicated procedures to protect the
church and especially the Blessed
Sacrament.
A prospective member had to
have a sponsor to vouch for his
character, to ensure, for instance,
that he wasn’t a spy. Public Rites
were conducted in front of the
church to make sure that the com-
munity knew and trusted the new-
comer. And the neophyte had to
leave prior to the Liturgy of the
Eucharist to protect the Body and
the Blood from harm.
Today, the need for a sponsor and
elaborate public Rites feels archaic.
But advocates for RCIA assert that
the rituals are not only good for the
participants but a breath of fresh
air for long-term parishioners, who
can get a bit misty-eyed watching
RCIA members stand up on the
altar. But, to me, if parishioners’
passion for the faith has grown so
cold that they need wannabe Cath-
olics paraded in front of them like
circus monkeys, that is a sad com-
mentary on today’s Church.
As for the practice of dismissing
potential converts before the Litur-
gy of the Eucharist (to participate
in -- guess what? -- more classes):
How would an RCIA member
learn about the Liturgy and expe-
rience the Real Presence if he has
to exit before the centerpiece of the
Roman Catholic Mass? And how
does a potential new Catholic feel
a part of the church if he is made
to depart?
And here’s a relevant question:
does RCIA actually work? Is it
worth the many months of waiting
and preparation, as well as the ex-
pense? Is the new system any bet-
ter than the old one?
RCIA proponents say yes, and
insist that the program leads to
improved retention of the newly
converted. They remind us that
Catholics were fleeing the Church
in droves prior to the introduction
of RCIA.
While it is true that there was
a mass exodus of Catholics in the
60s and 70s, it wasn’t because of
the absence of RCIA; it was due to
the seductive lure of sex, drugs, and
rock and roll during that rebellious
time. Prior to the 60s, however,
churches were overflowing with the
faithful.
Anecdotally, all over the Internet,
survivors of RCIA gripe about a
rigid system of poor catechesis and
liberal agendas. But what does the
research say?
The most extensive, nationwide
study of RCIA, conducted in 2000
by the National Council of Catho-
lic Bishops, paints a gloomy pic-
ture. They unearthed widespread
problems, such as a high drop out
rate, poorly trained teachers dis-
seminating erroneous doctrine, and
a promotion of unorthodox ideas,
such as married and female priests.
And what about the claim that
more newly minted Catholics are
retained? Sadly, one to five years
after becoming Catholics, about
40% of new Catholics are no lon-
ger attending weekly Mass. My
opinion why is that the classes have
sheltered the newbies and made
them dependent on their little
December 2015  /  9

clique. Shorn of the feel-good ex-
periences, hand holding, and pot-
lucks, they confront the disarray
and confusion that is today’s Cath-
olic Church, and many can’t deal.
Given the plethora of problems
found, did the Bishops suggest
chucking the whole, misguided
mess? No. Instead their solution
was. . .more classes, post-conver-
sion, something called mystagogy.
With mystagogy, the new Catho-
lics are cajoled back into the par-
ish hall for another round of classes
and group sharing.
If there are so many problems
with RCIA, why isn’t the program
disbanded once and for all? My
guess is that there are several rea-
sons why.
The first reasons are more benign,
having mostly to do with human
nature. People don’t like change.
It’s just easier to do the same thing
over and over again, whether it’s
useful or deleterious. There is a,
“We’ve always done it. Therefore,
we have to do it,” attitude about
RCIA. Plus, there are turf issues
and personal fiefdoms to maintain.
10  /  Culture Wars
If RCIA were scrapped, paid staff-
ers would quickly lose their jobs,
and retirees would be deprived of
a feeling of purpose. RCIA is also
a cash cow for the many companies
that sell the videos, books, and
curriculum. But along with being
self-serving, RCIA reflects some
pernicious forces that have entered
the Church post-Vatican II.
One is a false worship of knowl-
edge that is disturbingly reminis-
cent of the Pharisees. Rather than
evangelizing based on the Gospel,
the Church starts resembling an
elitist club, where only some may
join, but only after months of class-
es and accumulating vast amounts
of knowledge.
This university-style approach
leaves many out in the cold, for
instance, those with limited intel-
ligence; people who travel exten-
sively and can’t attend classes for
months on end; parents with kids
to attend to; the chronically ill;
the socially anxious; and anyone
else who has limited physical or
intellectual resources or who sim-
ply doesn’t want to attend a 1-1/2
to two hour weekly class, meet
regularly with a sponsor, and en-
dure public Rites for seven to nine
months.
As for the other pernicious influ-
ence on the Church, many Catho-
lics have become enamored with
psychology and groups. Turn on
Catholic radio most times of the
day, and there will be an emotional
Catholic spilling his guts out to a
psychologist about family prob-
lems. Rather than turn to Jesus in
prayer, receive the Sacraments, and
crack open a Bible, many Catho-
lics, like seculars, prefer psycho-
logical solutions to their personal
suffering.
RCIA is a classic example of the
psychologizing of the Church,
with its group format, interperson-
al sharing, and feel-good exercises.
Participants disclose their joys and
sorrows along the way. Hurdles
in the road are confessed and dis-
sected. The RCIA participant has
his own counselor-type person in
his sponsor. Just like the sick ad-
dict who needs a sponsor and an
AA group to keep him afloat, the
coddled RCIA member requires a
group and a sponsor to spoon feed
him into the Church.
And yet, hasn’t the Church dis-
cerned how damaging psychology
and groups can be? Weren’t hun-
dreds of nuns, priests, and seminar-
ians corrupted by encounter groups
during the 60s and 70s, and didn’t
many lose their faith and renounce
their Holy Orders? Groups can be
dangerous; they can lead to social
control via group indoctrination
and group think.
In my view, the main architect
of RCIA and other misadventures
post-Vatican II isn’t in human
form; it’s not the often well-mean-
ing people who design and run the
programs. The mastermind is that
old devil himself, Lucifer, because
it is he who benefits when potential
converts never make it to the finish
line and are deprived of The True
Presence of Jesus -- and perhaps
even of salvation itself. Unfortu-
nately, I got to know the tactics of
the Evil One well as I tried for over
a year to make my way into the
Catholic Church without RCIA.
November 2013
As you may recall, God put it in
my heart in November of 2013 that
I should perhaps become a Catho-
lic. I spent several months immers-
ing myself in Catholic teachings,
attending Mass, and meeting with
priests and devout Catholics. Eight
months later, I was convinced
that the Catholic Church was the
true Church of Jesus Christ. I felt
ready, willing, and able to become
a Catholic. But the problem was
And yet hasn’t the Church discerned how
damaging psychology and groups can be?
that RCIA hadn’t even started yet.
I wanted to enter the Church
quickly because I was convinced
that it was the only path to salva-
tion. While I wasn’t planning to
die anytime soon, the truth is, I’m
no spring chicken. But there was
another reason for my desperation:
I was being dogged by demon spir-
its working overtime to ensure that
I’d never become a Catholic.
They planted continual doubt
and mistrust in my mind about the
Catholic Church. I experienced
nothing like it in the Protestant
world, where the Enemy barely
reared his head, much less his
teeth. But as soon as I started go-
ing Catholic, there was an army of
dark spirits tormenting me, which
I think had a lot to do with my
Jewish background.
I was mocked: “You’ll never fit
in there as a Jew. You’re too dif-
ferent;” taunted: “See--they don’t
want you there; you’re not wel-
come;” discouraged: “You’re wast-
ing your time. You can’t trust any
of them.” But the Evil One went
further, terrorizing me with fears
that I was betraying my ancestors.
I had petrifying thoughts of God
punishing me with an eternity in
hell. It was like the whole demon
world was launching a full frontal
attack.
The Enemy knew my weak
points, the fears that had been
planted in me from childhood
about Christianity. There aren’t a
whole lot of sins in modern Juda-
ism: abortion, promiscuity, drug
experimentation -- none of this is
encouraged, but it’s not the worst
thing in the world. The worst
thing? Becoming a Catholic. So,
between my childhood program-
ming and the demons that bedev-
iled me, I knew that I couldn’t tol-
erate nine more months of waiting
and uncertainty.
I sensed this but couldn’t do
much about it. I spoke to both
the priest and pastor at my regu-
lar church, but neither one of
them were willing to do one-on-
one catechesis. So, trying to be a
good sport, in July I attended the
first RCIA group at my regular
Church.
The experience was as untenable
as I had thought. It was late at
night, when I was already exhaust-
ed. While the group members
were pleasant, none were devout
Christians, and I worried about
my fairly new faith being shaken
by spending months with mostly
nonbelievers. Looking at the cur-
riculum (which, like most courses,
began at the lowest common de-
nominator) depressed me. After
much prayer, I realized that I had
to find an alternative way into the
Church.
I composed a heartfelt email to
the priest in charge of catechism at
my church. I movingly shared my
love for Christ and His Church. I
reminded the priest of my faithful
churchgoing, that after months of
regular attendance, I had become
a church regular. I explained that
the uncertainty was targeting me
for fierce spiritual attack, and that
it would help greatly to have a plan
for entering the Church, hopefully
sometime soon. I waited anxiously
for his reply. A week later, I heard
nothing.
I tried to approach him at
church, but he appeared to be
avoiding me. A voice mail message
wasn’t returned. I wasn’t above peer
pressure so I wrote him again, but
this time copied the two RCIA lay
coordinators. The priest did reply
this time, though he was noncom-
mittal.
Going nowhere fast at my regu-
lar church, which I’ll call Church
December 2015  /  11
 1, I decided to contact some of
the other local parishes. I called
another church, Church 2, and
got the priest on the line. Again,
I shared my deep passion for the
Church and my desire to join as
soon as possible. The priest told
me that there was nothing he could
do; that I must speak to the pastor,
but he had just left on an extended
vacation.
Not ready to throw in the tow-
el yet, I contacted another local
church, Church 3. I went straight
to the top, and made an appoint-
ment with the pastor. At this point,
I became armed with some power-
ful new information -- a dirty little
secret about RCIA, which is that
how it is run may violate Canon
Law. According to Canon Law,
RCIA is only for the unbaptized.
Baptized Catholics and Protestants
are supposed to be brought into the
Church quickly and without un-
due duress. And yet this isn’t being
done, and, in fact, most of people
nationwide in RCIA are baptized
Catholics and Protestants.
The pastor at Church 3 was
sympathetic to my plight. He ac-
knowledged that people like my-
self, devout, baptized Protestants,
were supposed to be received into
the Church without RCIA. How-
ever, he wasn’t willing to get in-
volved since I had already started at
Church 1. He offered to call them
to exert pressure on the priest. But
given that I was already on the
priest’s last nerve, I thought that
this would be an unwise political
move.
There was another local church:
Church 4, but I decided not to try
that one. My friend, Mary, was at
the same time trying to become a
Catholic there without RCIA, and
was facing the same roadblocks as
12  /  Culture Wars
me. A shy and private person by
nature, she attended one RCIA
class and never came back, deem-
ing it “like a cruel fraternity haz-
ing.” She resigned herself to go-
ing to Mass but never coming
into a full Communion with the
Church. Seeing the distress in my
dear friend’s face made me more
determined to find my way into
the Church -- and to help Mary be
received as well.
I had one final idea: I would
email an affable priest from Church
1, who occasionally celebrates Mass
there, though he mostly teaches for
the Diocese. Again, I told him of
my love for Christ and His true
Church and my suffering in wait-
ing. Can he help me become a
Catholic?
The priest wrote back quickly,
and he enthusiastically congratu-
lated me for pursuing Catholicism.
But, alas, he sent his regrets that his
teaching schedule was so demand-
ing that he could find no time to
meet with me this year, though
he wished me well. Another rejec-
tion was more than I could take; I
was by now suffering from vulner-
ability burn out. It wasn’t easy to
keep pleading for help only to be
continually rebuffed. Regrettably,
I unleashed my frustration on him.
I told him that I was taken aback
that everyone is too busy doing
something else to help a struggling
and desperate Protestant become a
Catholic. I challenged him: either
the Catholic Church is the true
source of salvation, and priests
should move heaven and earth to
shepherd the lost into it. Or -- it’s
not the only vehicle for salvation,
in which case, there is no rush for
me to enter or for anyone to help
me. It couldn’t be both. Which was
it?
There was no reply. A few days
later, feeling badly that I had un-
loaded my indignation on him, I
sent off an apologetic email. He
gracefully accepted my apology,
though there was still no offer to
help.
Fresh out of ideas, I was at the
lowest point of an already stressful
journey. I did not know what to
do. I was now filled with constant
doubt and mistrust of Catholics
and the Church. I didn’t know if
this was due to spiritual warfare
or the Holy Spirit beseeching me
to return to my old, Protestant
church.I got down on my knees
and did the most fervent pray-
ing of my life. While sobbing, I
begged Christ to reveal to me what
He wanted me to do. After sev-
eral minutes of pleading, a blessed
calm swept over me. For the first
time since pursuing becoming a
Catholic, I felt at peace. I sensed
Jesus saying to me, “You are my be-
loved daughter. Don’t worry; you
will spend eternity with me.” I felt
enormously grateful for this mo-
ment of grace.
Ten Months
It was now September, 10
months since I first started my ex-
ploration of Catholicism. I made
a good friend at Church 1, who
was determined to help me be-
come a Catholic. On my behalf,
she took the priest aside and shared
her grave concern about leaving me
alone during this process. At Mass
the next Sunday, the priest sur-
prised me by offering to meet with
me one-on-one. But there was
one condition: I would have to go
through the first Rite, the Rite of
Welcoming, in a couple of weeks.
Reluctantly, I agreed.
 My intuition was that standing
up there with my sponsor in front
of the entire parish, while being
crossed all over my body from head
to toe, would subject me to fierce
spiritual attacks. I was right. I lost
sleep before it; I felt weak in my
knees during it and close to pass-
ing out. That level of public ex-
posure, with still no plan for when
or how I was going to be received,
gave the Enemy free reign to tor-
ment me unmercifully. But I had
adhered to my end of the bargain,
and then had my first meeting with
the priest.
I’d like to report that the meet-
ing went well, and that he happily
shepherded me into the Church
soon thereafter. But, unfortunately,
that wasn’t the case. His plan was
my following the exact same cur-
riculum as the RCIA participants
for the next seven months, starting
at the beginning, with a video en-
titled, “Who was Jesus?” I’d also
have to participate in the rest of the
Rites and rituals.
At this point, the months of
strain unraveled me, and I lost my
cool. Angrily, I told him that I did
not need to start at the beginning;
that I had intensively researched
the Church for almost a year and
attended more Masses than I could
count. I bluntly told him that I
had never been treated more like
an idiot than my year in the Cath-
olic world; that no one seemed to
believe that I knew what was best
for me -- which was to become a
Catholic, as soon as possible.
The priest got angry back. Clear-
ly, the months of stress had taken a
toll on us both: him, dealing with
a parishioner who wouldn’t play
by the RCIA rules, and me, ready,
willing, and able to become a
Catholic but not finding any open
doors. At the end of our meeting,
I apologized for my outburst; he
apologized to me as well. We part-
ed on an amicable basis, though
I declined his offer to continue
meeting.
November 2014
It was now November 2014,
the beginning of Advent. It also
marked a year since God had put
it into my heart to perhaps become
a Catholic. I was worn out and
worn down by it all. Although I
had tried not to take the rejections
personally, I felt emotionally brittle
and wounded. And I was lonely;
I missed the fellowship and sense
of belonging at my old, Protestant
church.
It was then that I made the sad-
dest decision of my life. It was time
to return to the Protestant world.
For the first time in a year of
Masses, I didn’t drive over to a
Catholic church that Sunday. In-
stead, I headed over to my former
church. The churchgoers were
happy to see me, though very sur-
prised. And I saw something else
in their faces: hurt, a sense of being
abandoned because I had eschewed
their kindness and friendship by
leaving them. Clearly, I wasn’t the
only one who had been wounded
in this process.
I sat in a pew and looked around
my former church, which I once
knew so well. The environs felt un-
familiar, foreign. What struck me
most was the lack: the lack of the
Crucifix, the Procession, the priests
-- but most of all, the absence of
the Blessed Sacrament. I felt a
wrenching pain in my gut of ut-
ter emptiness. I had spent my en-
tire life looking for Something, for
Someone, and I had finally found
Him in His true Church. But
now I was at risk of losing Him all
over again.
I realized that I had to make a
choice: Protestant or Catholic. I
couldn’t have both. But I was no
longer a Protestant. I had left this
behind some time ago. Despite
my status within the Church, I was
now at my very core a Catholic.
Before the service was over, I
gathered my belongings and stood
up. I waved goodbye to a couple
of people. And then I quietly left,
sadly, like a young adult leaving a
family that he has since outgrown.
I knew that I would probably never
see these people again.
At Mass the following Sunday, I
thought of one final option. If this
didn’t work then I resigned myself
to continuing to attend Mass, but
never becoming a Catholic. (And
I hoped that the Catholic teach-
ing on Baptism of Desire would be
enough to get me into heaven.)
My idea? Contact Church 2, and
see if the pastor who had been on
an extended vacation had returned.
I called over there and found that
he had.
I met with the pastor soon there-
after. This is when the heavens
opened up for me. For the ump-
teenth time, I recounted my in-
tense, heartfelt desire to receive
the Sacraments in Christ’s true
Church. The pastor listened, riv-
eted. Finally he said, “I have never
seen anyone hungrier for our Sac-
raments than you. I have heard of
people like you. But I have never
seen it.” And, for the first time, he
said it like it was a good thing.
He would consider bringing me
into the Church prior to April. But
there was a caveat: I would need
to attend the RCIA classes at his
church. I agreed. cont’d on p. 43
December 2015  /  13
 Soros or Cyrus?
The Violent Legacy of the
Black/Jewish Alliance
E. Michael Jones

On August 9, 2014, Michael Brown, an 18-year-old tests. On November 24, Michael Brown’s stepfather
black male, was shot to death by Darren Wilson, a incited a riot which led to 61 arrests and 25 buildings
28-year-old white police officer from Ferguson, Mis- burning down, largely because the fire department
souri. Brown was suspected of committing a robbery could not deploy, for fear of being shot by snipers.
minutes earlier. A security camera video released later The fears of the firemen were solidly grounded in
showed Brown attacking the store clerk before leaving the reality of the situation. A wave of killings followed
the store with merchandise he had not paid for.1 Word as the rioting spread across the country. On Novem-
of Brown’s murder led to a demonstration, which ber 25, the body of 20-year-old DeAndre Joshua was
quickly led to a riot, and what some termed heavy- found inside a parked car less than a mile from where
handed response on the part of police. Publicity fueled Brown was killed. On the same day, 90 people were
the fire and soon the unrest at Ferguson was known arrested for arson, looting, and vandalism in Oakland,
throughout the world. On August 11, the police used California. A number of people were killed in con-
tear gas and rubber bullets to disperse a crowd that frontations with the police. On October 8, Vonderrit
had gathered at the QuikTrip con-
venience store, which the rioters
had set on fire the night before.
Before long the police’s response In April of 2015, I took part in a debate
came under sharp criticism. On on racial unrest in America in the studios
August 14, US Senator Claire
McCaskill (D-MO) claimed that of PressTV in Tehran.
the “militarization” of the police
escalated the protesters’ response.
St. Louis Police Chief Sam Dotson
reinforced McCaskill’s charge, claiming “My gut told Myers, Jr. was shot and killed after he opened fire on
me what I was seeing were not tactics that I would use an off-duty policeman in St. Louis,
in the city, and I would never put officers in situations The rioting continued into 2015, and violence es-
that I would not do myself.” calated to the point were the police were being shot.
Instead of bringing a measure of calm to the situa- On March 12, two officers from the St. Louis Police
tion, McCaskill’s comments seemed to beget further Department were shot by a sniper. On March 14,
violence, drawing people with scores to settle from Jeffrey L. Williams, a black, 20-year-old male was ar-
elsewhere. On November 21, two members of the rested in connection with the shooting. On December
New Black Panther Party were arrested for buying ex- 24, 18-year-old Antonio Martin was shot and killed
plosives which they planned to detonate during pro- after pulling a gun on the officer who was questioning

14  /  Culture Wars

Riot in Ferguson after Darren Wilson was acquitted
him, leading to further rioting. On the first anniver-
sary of Brown’s death, 18-year-old Tyrone Harris, Jr.
was killed by police during a gunfight between looters.
“Despite video evidence, Harris’ father denied that his
son had a gun. Others in Ferguson said that Harris
might not have known he was firing at an unmarked
police car.”
In April of 2015, I took part in a debate on racial
unrest in America in the studios of PressTV in Tehran.
During that debate I said that there were two issues in-
volved: 1) the militarization of America’s police force,
which encouraged local police forces in America to ac-
quire military style weapons and adopt military style
tactics and 2) the spread of the Jewish Revolutionary
Spirit among the black population as a result of the
Black/Jewish alliance.
Jews were important in both instances. What some
people were calling the militarization of American po-
lice forces could also be termed the Israelicization of
American police forces, many of whom were being
trained by Israelis, sometimes in Israel, to treat local
populations as Israelis treat Palestinians. If white po-
licemen were at fault for over-reacting because of their
training at the hands of the Israelis, the blacks were at
fault because of their disproportionate involvement in
crime and their unwitting internalization of the Jew-
ish Revolutionary Spirit, something which came about
because of the Black/Jewish Alliance.
The result was a situation which created publicity
reminiscent of the civil rights movement of the ‘50s
and ‘60s throughout the world, increasingly violent
demonstrations across the United States and rise in the
murder rate for the first time
since the 1990s. On Octo-
ber 23, James Comey, direc-
tor of the Federal Bureau of
Investigation, announced in
a speech he gave at the uni-
versity of Chicago that the
publicity surrounding the
Ferguson riots, as well as or-
ganizations like Black Lives
Matter was leading to a rise
in crime rates, in particular
in murder rates throughout
the country. The New York
Times in August reported
“a startling rise in murders
after years of decline.” Since
this time last year, murders
are up 76 percent in Milwaukee, 60 percent in St. Lou-
is, 56 percent in Baltimore, 44 percent in the District
of Columbia, 22 percent in New Orleans; 20 percent
in Chicago, and 9 percent in New York City. Comey
claimed this was the case “in part because police of-
ficers have pulled back from doing their jobs, wary of
the scrutiny that might come from a viral video.”2
“I don’t know whether that explains it entirely,”
Comey said, “but I do have a strong sense that some
part of the explanation is a chill wind that has blown
through American law enforcement over the last year.”
The race issue had become so polarizing once again
that it divided officials in the Obama administration.
One day after Comey made his remarks in Chicago,
Attorney General Eric Holder, compared the Black
Lives Matter movement to the Civil Rights movement
of the 1960s and echoed the criticism of Comey say-
ing: “I don’t agree with the comments that he’s made
about, or the connection he’s drawn, between the so-
called ‘Ferguson effect’ and this rise in crime.”
Racial Unrest
Following my appearance debating racial unrest, I
spent the summer of 2015 with Reza Montazami on a
conference to be held in Tehran on Jews and the moral
subversion of the West. As part of our preparations
I wrote a book with the same title which was to be
translated into Farsi. Then, in the early Fall of 2015, I
learned that the focus of the conference had now been
changed. It was now going to deal with racial conflict
December 2015  /  15
 Martin Luther King, right, Stanley Levison, left

to kill came at the end of a long his-

tory—a history I am going to call the
Black-Jewish alliance. For 60 years—
from 1909 with the founding of the
NAACP to 1969, when the FBI shut
down the Black Panthers—influential
Jews in organizations as diverse as the
NAACP and the Communist Party tried
to turn the Negro into a revolutionary.
They created a monster instead. This is
precisely what Tom Watson predicted in
the aftermath of the Leo Frank trial:
The National Pencil Factory, owned by
Frank’s people, fought our Child Labor
bill fiercely and helped to kill it—and in
God’s mysterious way, it cost the Super-
in the United States, and I was asked to give a pa- intendent his life.”3 In closing ranks be-
per on that topic instead. During the discussion that hind Frank, the nation’s wealthy Jews had “blown
preceded the conference, I told conference organizer the breath of life into the Monster of Race Hatred;
Nader Talebzade that no one could understand racial and this Frankenstein, whom you created at such
enormous expense, WILL HUNT YOU DOWN!”4
conflict in the United States if he accepted the prem-
ises of the conventional black/white narrative. The
In the aftermath of Ferguson, it looked as if Tom
key to understanding what was really going on was
Watson’s warning was coming true. As a result of the
the Black/Jewish Alliance. I had begun my research
Frank case, the Jews declared war on the South. The
into the Black/Jewish alliance after getting a phone
same influential Jews who had taken up the banner
call from Gloria Hardy, a black lady from the south
of Leo Frank went on to create the Anti-Defamation
side of Chicago who had been kind enough to take me
League. But more importantly for our purposes, they
on a tour of the Robert Taylor homes in what must
infected the Negro with the virus of revolution. The
have been 1990 or 1991 when I was doing a book on
Negroes of the South Side of Chicago now act the way
Bauhaus architecture. During the course of our time
they do because of an idea that was planted in their
together then, Gloria, who was a social worker for
mind by Jewish revolutionaries. The rap music which
Cook County, explained how a crack-addicted woman
inspired Ivori to get pregnant and Caroline to kill a
who was pregnant with twins came to her to ask for
number of her customers was one more manifestation
money for an abortion. Instead of giving that woman
of the behavior which goes along with the Jewish revo-
the money, Gloria adopted her two children. When I
lutionary spirit that took over the Black mind during
got Gloria’s call in November 2006, the girl she had
the course of the 20th century.
adopted was 18 years old, pregnant, and living with a
The main vehicle for this transformation in the black
man who, from her description of him, sounded a lot
mind (from rural sharecropper to urban revolutionary)
like a pimp. When she was smaller, Ivori used to call
was the civil rights movement, which was the most
me “Dad.” In the fall of 2006 I was walking beside her
successful part of the Black-Jewish Alliance, which was
down Ellis Avenue on the south side, trying to make
the 60-year-long attempt on the part of Jews at orga-
up for lost time by being the father she never had.
nizations like the NAACP and the Communist Party
Gloria later introduced me to a serial killer by the
to turn Negroes into revolutionaries.
name of Caroline Peoples. Caroline is now serving five
In his book on the Black-Jewish Alliance, What
consecutive life sentences at the Dwight Correctional
Went Wrong?, Murray Friedman explains how “Jewish
Institution for Women in Dwight, Illinois after being
science” was the basis for the Supreme Court’s Brown
convicted of killing five men she met while working as
V. Board of Education of Topeka, Kansas decision. The
a prostitute out of the Sky Box gentleman’s club.
Jews at the NAACP were intimately involved in the
Ivori’s decision to have sex and Caroline’s decision

16  /  Culture Wars

Brown decision. According to Murray Friedman, cial pillar of the Communist Party and other radical
Felix Frankfurter, Chief Justice on the Court which causes.”9 Levison would go on to become “enormously
handed down Brown, was a German-speaking Jew influential behind the scenes and throughout King’s
from Vienna who had served on the NAACP’s legal career.”10 Friedman claims that Levison became “King’s
committee. Jack Greenberg of the NAACP, Fried- closest white friend and most reliable colleague for the
man tells us, “drew the assignment to find experts remainder of his life” and “would epitomize the black-
in the Midwest for the landmark case Brown V. Jewish alliance’s new look.”11 Stanley Levison was the
5
Board of Education of Topeka, Kansas.” Kenneth B. man who “labored behind the scenes in New York” to
Clark, the black psychologist whose study of black provide the $200,000 a year the SCLC needed for its
and white dolls indicated that students were harmed operations in the South.12 Eventually, Rustin and Le-
by segregated classrooms was cited in Brown, had
vison were joined by two more members of the black-
been funded by the AJC [American Jewish Com-
mittee]. Clark’s study led the court to conclude that Jewish alliance--Jack O’Dell, a black communist, and
“the average black American had been scarred by Harry Wachtel. Together they came up with a list of
self-hatred,” and that “segregation . . . inflicted vast 9,000 donors who were willing to make semiannual
psychic damage on both white and black children.” 6 contributions to the SCLC to fund its operations.13
In the spring of 1961, Farmer and CORE called for
AJC-sponsored studies provided the theoretical un- a series of interracial “freedom rides” on public buses
derpinning of Brown V. Board of Education of Topeka, throughout the South, and the Jewish Freedom Rid-
Kansas. In fact, AJC-sponsored psychological studies ers headed South to spread revolution. Friedman esti-
festoon the decision from one footnote to another. mates that “Jews probably made up two thirds of the
Friedman concludes after the fact that “Clark’s re- white Freedom Riders into the South in the summer
search . . . was flawed,”7 but 50 years after the fact the of 1961 and about one third to one half of the Missis-
point was moot. Flawed or not, the Jewish-sponsored sippi Summer volunteers three years later.”14
research that made up the theoretical underpinning for “Eventually,” Friedman concludes, “virtually every
the Brown decision had gotten the job done. Brown segment of the Jewish community enlisted in the civil
rights struggle. . . . Noth-
ing would be the same
again in the South, but a
The nation’s wealthy Jews had “blown the breath true revolution was under
way”15 (my emphasis).
of life into the Monster of Race Hatred; and this Before long, the tail be-
Frankenstein, whom you created at such enor- gan to wag the dog. In
order to keep the money
mous expense, WILL HUNT YOU DOWN!”4 coming in, Martin Luther
King had to take his revo-
lutionary movement to
the cities of the north. In a
created both an atmosphere conducive to revolution move that would mark the beginning of the end of the
and a weapon that could be used against the South for civil rights movement, Martin Luther King launched
what it had done to Leo Frank. “The Court’s May 17, his ill-fated campaign to reform “segregated” housing
1954 decision,” as Friedman put it, “would spur the in Chicago.
civil rights revolution that followed [my emphasis].”8 After months of preliminary work, Martin Luther
Murray Friedman always uses the word “revolution” in King arrived in Chicago to kick off his housing drive
describing the civil rights movement. in June 1966. Chicago had been a racial battlefield
During the summer of 1956 Bayard Rustin, a black since the Chicago Housing Authority, the Quakers,
homosexual and a Communist, introduced Martin B’nai B’rith/ADL, and Louis Wirth redoubled their
Luther King, Jr. to Stanley Levison, a “political radical efforts to complete the social engineering of Chicago’s
who had worked on behalf of the convicted atom spies ethnic neighborhoods that had begun during World
Ethel and Julius Rosenberg” who was also “a finan- War II.
December 2015  /  17
 But things started to go wrong from the beginning, years before he did.
and they never ended up going right. When King
stepped out of his car to lead a march through “seg- Gloria joins the Black Panthers
regated” Marquette Park, he was greeted by a hail of
rocks and bottles, one of which hit him on the head Caroline Peoples was too young to remember any-
and staggered him to his knees. The Lithuanians who thing associated with the civil rights movement in Chi-
would later set fire to the marchers’ cars and chase Jes- cago, but Gloria Hardy remembers meeting Martin
se Jackson down 63rd St. were outraged by the fact that Luther King when he came to Chicago in 1966. Glo-
people from another part of the country would come ria was 17 years old at the time. Gloria Hardy joined
into their neighborhood and tell them to sell their the Black Panthers after Martin Luther King was assas-
homes. That wasn’t precisely King’s message, but the sinated in 1968. The regime had promoted revolution
simple fact of the matter was that no one, not even the when it suited them. In 1967 Sargent Shriver, as head
Chicago Tribune, knew exactly what King’s message of the Office of Economic Opportunity, had given the
was. According to an editorial in the Chicago Tribune, Blackstone Rangers, a Chicago gang which was one
the message of the “paid professional agitators” who of the predecessors of the Gangster Disciples, a grant
made up the march was “give up your homes and get for over $900,000 to engage in, well, gang-related ac-
out so that we can take over.”16 tivity, which is to say criminal behavior, which at the
King was befuddled, as Mayor Daley indicated, be- time was a convenient way of driving Catholics out of
cause he didn’t understand Chicago. Dorothy Tillman, the ethnic neighborhoods they had established on the
one of King’s lieutenants, only strengthened this sus- South Side of Chicago.
picion when she said, in effect, Chicago was differ- When the regime realized that the civil rights move-
ent than what they had expected. “Down South,” the ment had morphed into a monster, the FBI was sent in
SCLC’s Dorothy Tillman opined, “you were black or to kill the Black Panthers. They created a COINTEL-
white. You wasn’t Irish or Polish or all of this.”17 PRO operation to take out the Chicago branch, then
When Daley suggested in April 1966 that King go headed by Fred Hampton. The image that succeeded
home to Georgia, seven Negro commit-
teemen seconded his suggestion. King’s
Jewish backers had a sense of foreboding
about Chicago as well. Both Bayard Rus- When the regime realized that the
tin and Stanley Levison “sensed disaster.” 18
civil rights movement had morphed
Friedman claims that “Levison sought to
restrain his friend but failed to do so.”19 into a monster, the FBI was sent in
The main problem was King’s unfamiliar- to kill the Black Panthers.
ity with the situation in Chicago. King’s
knowledge of the housing situation in
Chicago was based largely on his read-
ing of Lorraine Hansberry’s play A Raisin in the Sun. the Black Panther as revolutionary in the Negro mind
When King vowed that “he would lead a rent strike was the pimp. In his article “The Myth of the Great
unless the city’s landlords improved their properties Black Pimp,” (8/21/01) Adissa Banjoko sees a connec-
immediately”20 he failed to understand that many of tion between the revolutionary Black Panthers of the
the landlords were black, and that Hansberry Enter- ‘60s and the pimps of the ‘70s. The latter succeeded
prises, run by Lorraine Hansberry’s father and then the former as ghetto role model. When the Negro
her brothers, was one of the biggest slum landlords in got scared, he became a pimp, or, as Banjoko put it,
Chicago. King was caught up in a world he did not
understand, and his ill-fated Chicago campaign soon
Black America was tired of fighting with their white
turned into the disaster that Levison and Rustin feared oppressors and on top of that were SCARED to
it would become. The “beloved community” that fight back. The F.B.I.’s COINTELPRO orchestrated
King and others in the black-Jewish alliance had tried assassination and imprisonment of our most coura-
to create during the ‘50s and early ‘60s had died two geous soldiers like Bobby Hutton, Fred Hampton,

18  /  Culture Wars

Huey Newton
Geronimo Pratt and others left us “shook” as a peo-
ple.
The pimp is a classic example of one of the groups
which make up what Karl Marx termed the Lumpen-
proletariat, a group of people who are good for noth-
ing but making trouble. The Lumpenproletariat was
incapable of becoming what Marx considered true
revolutionaries because they lacked the necessary dis-
cipline. By the late ‘60s, when the Jews had backed
out of the Black-Jewish alliance and when the threat
of Black Revolution had become too real for the re-
gime which had promoted it to destroy the South and
Catholic neighborhoods in places like Chicago, the
FBI was called in to destroy the Black Panthers. After
that, Hollywood was called in to ratchet the revolu-
tion back to its Lumpenproletariat origins and promote
the pimp as the ideal Negro.
When the pimp as a cultural phenomenon appeared
in the ‘70s it was a tacit, if cryptic, admission that the
revolution had failed. When the Black Panthers got
shut down in 1969, Gordon Parks noted their demise
from his vantage point as a famous Negro photogra-
pher and reporter for Time/Life on Black issues.
In Chicago, before dawn, came the most celebrated
shoot-up of the ongoing warfare. In December 1969,
14 cops shot up a Black Panther’s apartment. When
the melee ended, the Chicago’s party leader, Fred
Hampton, and Mark Clark had been gunned to death.
Hampton, asleep when the attack came, never got out
of his blood drenched bed. . . . To more and more
young blacks, the romantic appeal of their bold im-
age was becoming irresistible. The Panthers had dared
to use the word “revolution” because they wanted the
system destroyed, not repaired. And they had lost faith
in the ability of the system to repair itself.21
In 1970 Gordon Parks left Life to become the direc-
tor of Shaft. In his memoir, Parks hints that his ac-
cess to Hollywood was dependent on his article on the
Black Panthers: “Before I could pursue my newfound
interest in the movies, I was called back by Life to cov-
er the Black Panthers.”22 Betray the Black Panthers is
what Parks meant to say.
The creation of the pimp as black cultural hero co-
incided with the eradication of the Black Panthers in
late ’69 early ’70. The real change came in 1971 when
Parks launched the film genre known as Blaxpoitation.
Parks was a photographer with Life Magazine, who
had worked for the OWI during the war. After the
war, Time/Life became a CIA front. The CIA liaison
at Time/Life was a man by the name of C.D. Jackson.
Gordon Parks was the man Time/Life and the CIA
used to “penetrate” black organizations which the re-
gime considered subversive, something he brings up in
his memoir A Hungry Heart:
Life magazine had tried to penetrate the Black Mus-
lim world for three years, but without any success.
The mosque’s doors remained closed to its White re-
porters and photographers. Occasionally they were
allowed into the large New York and Chicago ral-
lies after being ruthlessly searched from head to toe.
Since I was Black, my objectivity toward such an
assignment must have been questioned by the edi-
tors. I did not push for an assignment for an oppo-
site reason. The Muslims and Panthers regarded the
magazine as an enemy, and I was working inside the
enemy’s camp. Nonetheless, all else having failed,
Life asked me if I would like to try. I was unsure of
myself, but I agreed to try.23
Shortly after leaving Time/Life, Parks met with Jim
Aubrey whom he describes as “the tough inflexible
boss at MGM Studio,” who “handed me my second
Hollywood film. Titled Shaft, it was the story of a vir-
ile, suave, black Harlem detective.” GeneYoung, Parks’
third wife, sums up Parks’ career as a Hollywood direc-
tor by saying, “He did what people paid him to do.”
When I mention Jim Aubrey’s name, Gene Young
blurts out that he was probably a CIA agent. Parks
makes clear in his memoir that the point of the film
was to provide Black youth with a role model: “It was
December 2015  /  19
 a film that could give black youth their first cinematic
hero comparable to James Cagney or Humphrey Bog-
art, but not the least of the persuasion was the salary I
was to receive.”
Parks leaves unmentioned the type of behavior
which Shaft and Superfly were to inspire as the new
role models for “black youth.” He also never mentions
the disruption this behavior was to cause in the black
community by further weakening the already weak
black family. He also never mentions the effect that
emulation of these cinematic heroes is going to have
on the black women, who were on the receiving end
of the pimp culture he was paid to promote. If Parks
were willing to betray black organizations like the
Black Panthers and the Nation of Islam, why not the
black community as a whole? Why not steer it down
the path of self-destruction, as long as he was paid well
to do it?
Shaft was a big success. According to Parks’ account,
it
opened on July 2, 1971, to lines around the block
and audiences who stood up screaming at its con-
clusion. It was a particular hit with young Blacks,
who for the first time, had a Black hero to identify
with. On reviewer called Shaft, “the ultimate in
suave Black detectives.”24
Shaft was breaking attendance records all over the
country, but it was especially popular in Chicago,
where one theater, the Roosevelt, took in a million
dollars during its run there. Needless to say, the Hol-
lywood moguls were pleased that social engineer-
ing was proving to be so lucrative.
“Joel,” Parks tells us, was “all happi-
ness” when he “came to my office.
. . . Now Hollywood had the green “He did
light for black suspense films. . . .”25
Jim Aubrey was happy too. Parks
went on to collaborate with Aubrey
on two more films—The Super Cops
and Shaft’s Big Score—but for some
reason not on the other Ernest Tidyman novel in the
Shaft series, Shaft among the Jews.
Aubrey then upped the ante by handing Parks the
screenplay for Superfly, a film in which the new role
model for young blacks is the pimp, not the detec-
tive. In the end, Parks did not direct Superfly. Dur-
ing the summer of 1971, when Shaft was becoming a
box office hit throughout the world, Parks passed the
20  /  Culture Wars
baton to his son, Gordon Parks, Jr. “I was on a week’s
leave from Hollywood when he [Aubrey] handed me
a screenplay titled ‘Superfly.’” For some reason Parks
could not bring himself to direct this film, but for
some reason he couldn’t quite pass up the opportunity
either. So, rather than turn down the film project alto-
gether, Parks “took a deep breath” and “wrote out a big
check and thrust it into his [son’s] pocket.”26 Superfly
became the Blaxpoitation hit of 1972. Before Shaft
and Superfly, the ideal Negro was a revolutionary, of
the sort symbolized best by the Black Panthers. After
Blaxploitation, the ideal Negro was a pimp.
Blaxploitation was Jewish revenge against the anti-
Jewish resentment which had spread throughout the
civil rights movement during the late ‘60s and found
its culmination when Stokely Carmichael expelled the
Jews from SNCC. Harold Cruse’s book The Crisis of
the Negro Intellectual and the Ocean Hill-Brownsville
teacher strike, which broke out in 1967, were two
more reasons for Jewish resentment against the un-
grateful shvartzas who had received so much Jewish
money when Martin Luther King had been running
the civil rights movement. In many respects, the rise of
the Black Panther as the premier black power organi-
zation came about because the Panthers were willing,
if not avid, to accept Jewish/Hollywood money. One
of their biggest sources of funds, as David Horowitz
has pointed out, was Bert Schneider, the producer of
Easy Rider.
The success of Blaxploitation films meant that Hol-
lywood had reasserted its control over the black mind
what people paid him to do.”
after the anti-Jewish uprising at the end of the civil
rights movement. Blaxploitation meant the end of
whatever black solidarity the civil rights and black
power movements created. It also took everyone’s
mind off the fact that up until Blaxploitation, pimp-
ing, like pornography, was largely a Jewish business. By
glamorizing the pimp, Hollywood created an internal
front in the black community that has perdured until
Gordon Parks
the present. The valorization of the pimp meant that it
was perfectly acceptable for black men to exploit the
weaker elements of their community in a way congru-
ent with Capitalism, but at the same time, it prohibit-
ed criticism of the Jewish financial exploitation of the
Black community that had been a staple of black na-
tionalist critique from Marcus Garvey up to Minister
Farrakhan. Blaxploitation allowed Hollywood to exact
revenge on uppity niggas like Stokely Carmichael and
make money in the process. No wonder Joel was “all
happiness.” That paradigm shift would also have se-
rious implications for black women, as Gloria Hardy
was to find out.
Gloria’s involvement with the Black Panthers ended
when the Chicago Police attacked Black Panther head-
quarters in Chicago and murdered Fred Hampton in
December 1969. Feeling that her life was in danger,
Gloria left the Black Panthers and got married. Before
long she noticed that her husband began wearing the
pimp clothes that Ron Neal made popular in Super-
fly, clothes which have since been satirized in movies
like Undercover Brother and I’m Gonna Get You, Sucka.
He also began asking her to engage in the sexual ac-
tivity he was seeing in the movies. Since Deep Throat
came out around this time, he began pestering her for
oral sex. He wanted oral sex from Gloria and when
she wouldn’t give it to him, he went out and paid for
it. This change in behavior eventually led to Gloria’s
divorcing her husband in 1977.
1977
Nineteen Seventy-Seven is the year
that Caroline Peoples was born. When
I mention the effect that the Superfly
movies and Deep Throat had on Glo-
ria’s husband. Gloria, who has been
dozing off and on during my conver-
sation, wakes up and begins talking
about the effect that pimp/Blaxploita-
tion culture had on her life.
“The movies and the music definitely
influenced his behavior,” said Gloria.
“He went out and got oral sex when-
ever he wanted.”
Caroline concurs, claiming that lis-
tening to rap music made her want
to go out and shoot members of rival
gangs. Caroline Peoples was a typical
product of the pathology of the South Side of Chi-
cago.
Caroline Peoples was born in Chicago on August
11, 1977, the youngest of three children of a couple
who had migrated to Chicago from Marion, Alabama.
Caroline’s mother was born in 1951, her father in
1948. Caroline remembers her father Archie as a diffi-
cult father. Her earliest memory is of her father “beat-
ing the hell out of my mother.” Caroline also remem-
bers her father coming home in the dead of winter and
breaking all of the windows in their apartment. He
then took all of the children’s blankets and ran wa-
ter on them, making it impossible for them to keep
warm.
Caroline’s father walked out when Caroline was
three years old. After he left, Caroline’s mother moved
in with a series of men, all of whom abused her, one
of whom sexually molested her. Fed up with the abuse
she was receiving at the hands of her mother’s boy-
friends, Caroline ran away from home when she was
13 and began hanging out with the Gangster Disci-
ples.
After Caroline became a member of the Gangster
Disciples, she felt that she had made the big time,
which is to say she became involved in selling drugs,
robbery, and murder. Caroline was never paid for what
she did, but in exchange for her services she was pro-
vided with a place to stay and lots of expensive jewelry
and clothes. She eventually went to work for a Gang-
ster Disciple by the name of Stephen Pink, who was
known on the street as Chi-Chi. Her first assignment
was cooking up drugs, which is to say, mixing cocaine
December 2015  /  21
 with baking soda, to make the drug known as crack,
which could be smoked and led to a less expensive and
more intense high because the cocaine was absorbed
through the lungs and not nasal membranes.
One of Caroline’s other duties was counting Chi-
Chi’s money. The amount he took in from the sale
of crack varied, but Caroline remembers one day’s
take amounting to $65,000. For her pains, Chi-Chi
raped Caroline twice. She remembers him as a really
strange dude, incredibly cruel, but a man who trusted
her nonetheless with cooking up his drugs and count-
ing his money, a job she held from 1990 until 1994.
By the time Caroline turned 17 she was considered an
important member of the Gangster Disciples, a posi-
tion which allowed her to meet “important people,”
which is to say other drug dealers and pimps, the other
male role model for the South Side of Chicago. In re-
turn, she got to wear expensive leather suits, fur coats,
designer jeans, and lots of gold chains. Compared to
her mother’s boyfriends, the Gangster Disciples were,
as Caroline put it, “really nice to me,” the rapes not-
withstanding. And “that’s how I got sucked in.”
Even more than the bling, Caroline loved the rap
music which got played at GD parties, because, as she
put it, “that music got you all hopped up.”
Sometimes the GDs would sponsor live concerts
with artists like Ice Cube and other rappers, all of
whom were part of the gang lifestyle. Caroline or
Gloria mentions the story of Mr. Big, as another big
draw, who ended up dead. The gang lifestyle generated
so much cash that they needed fronts like concerts,
hair salons and barbers shops to launder the money.
According to Caroline, 97 percent of those kind of
businesses on the south side were run on drug money.
The drugs and the music were two sides of the same
cultural coin. The music extolled the drugs, and the
drug money paid for the music. But from a metaphys-
ical point of view, the music was the cultural prime
mover which propelled, explicated, and extolled gang
life. “When I listened to that music,” Caroline said,
“I was ready to fight. To this day I can’t listen to it
without getting the same violent feelings.”
The Godfather
Caroline’s high life with the Gangster Disciples came
to an abrupt end in 1994, when the leadership of the
gang were all arrested. At this point, Caroline found
herself unemployed and pregnant with Chi-Chi’s baby.
22  /  Culture Wars
To support herself and her soon-to-be born child, Car-
oline took a job working at two south side Amoco gas
stations owned by the same man. She would work al-
ternate night shifts at the Amoco stations at 71st and
Halsted and 115th and Halsted. One of Caroline’s
regular customers was a pimp who went by the name
of The Godfather. Before long Caroline, who was 19
at the time, noticed that The Godfather, whose name
bespoke a conscious intention to prey on the father
deprivation rampant among ghetto girls, was showing
an interest in her. He would drive up in his limousine
full of girls and give Caroline $100 after he filled up
and tell her to keep the change.
“I knew he was a pimp,” she said, but during all of
the times the Godfather took Caroline to breakfast,
“he never propositioned me.” During one of their
breakfast meetings, however, the Godfather started
talking about his girls and the high life they were liv-
ing in his mansion down in the 100s.
“He told me that he could help me, and that a good
looking woman like me didn’t need to be working in
no gas station.”
It didn’t take Caroline long to think over the Godfa-
ther’s proposition.
“I said that I wouldn’t make a good prostitute be-
cause as soon as I started working I would keep all the
money for myself.”
The Godfather was taken aback by Caroline’s can-
dor.
“Whorin’ ain’t for everybody,” was his philosophical
response.
After turning him down, Caroline found that the
Godfather stopped coming around the Amoco station
and dropping big tips.
Caroline then moved in with a used car salesman by
the name of Chuck Barbee. After the birth of Sierra,
their second child together, Barbee made it clear that
he didn’t want any more children. When Caroline be-
came pregnant again, he “acted like it was my fault,”
and told her to have an abortion “because he didn’t
want children to ruin his life.” Caroline would go on
to have two abortions at Barbee’s insistence. “You lose
a part of yourself when you have an abortion. It de-
sensitized me. I was really fucked up after I had those
abortions.”
The abortion also took Caroline one major step clos-
er to her career as a serial killer. The logic was simple
enough. If she could kill two of her own children, why
should she balk at killing strangers, especially the type
of johns who, from her point of view, deserved to die
because of how they treated her?
It was at this point in her life that Caroline started to
frequent the strip bars that are euphemistically known
as “gentlemen’s clubs.” Eventually, after checking out
the local strip bar scene, she settled in as a dancer at a
place known as the Sky Box.
“It was the worst experience of my life. It was totally
humiliating having them touching you and groping
you while all the time you’ve got to talk sexy to them,
because the more you demean yourself, the more
money you make.”
The point of the dancing was to arouse the regular
customers to the point where they would ask Caro-
line to accompany them to the “VIP room,” where
they would engage in sexual acts. It was at this point,
through engaging in prostitution, that the real money
was made. Caroline claimed that she could earn any-
where from $50 to $5,000 on a typical night. Week-
ends were better than weekdays. After a while, Caro-
line got to know her regular customers, as well as their
sexual proclivities, on a personal level, something she
found “scary.”
Rape
Eventually the sense that men were stalking her
turned out to be something more than drug and alco-
hol fueled paranoia. Four months after starting at the
Sky Box, two men jumped her after work, beat and
raped her and stole that’s evenings earnings from her.
Caroline didn’t go to the hospital, nor did she report
the rape and robbery to the police. She went home
instead, where she discovered that her face was really
“messed up,” something that kept her from dancing
and reduced her earnings correspondingly. Eventually,
Caroline discovered that she was pregnant from the
rape as well, and once the pregnancy began to show,
Caroline’s dancing days were over.
On October 2, 2003, which is to say, six months af-
ter Caroline had been raped and three months before
she would give birth to the child conceived by that
rape, Michael Eric Dyson, who is the Avalon Founda-
tion Professor in the Humanities at the University of
Pennsylvania appeared on The Tavis Smiley show on
NPR, to discuss the black fascination with pimping.
Right around the time that Caroline was beginning
her career as a serial killer by plotting how to kill the
johns who propositioned her at the Sky Box, she could
have turned on her local NPR station and listen to
Professor Dyson explain how pimping is more meta-
phorical than anything else. “It’s metaphoric intensity
is basic, Tavis, but it’s literal application is quite lim-
ited.” Dyson went on to concede that pimping “might
have influence on young people, who might take the
literal dimensions of pimping as opposed to the play-
ful ones,” but his basic thrust was that pimping is an
“analogy for how men who are on the underside of so-
ciety get on, get over. . . . pimpin is a metaphor for
how you get down, how you convince the larger soci-
ety to take you seriously and how you rebel against it
by doing your thing. . . . Pimping becomes a metaphor
for how young black men make a space for themselves
in society.”
Dyson is bright enough to trace “this fascination
with pimping . . . back to the ‘70s with the fascina-
tion with Iceberg Slim and his book about pimping
[and] about Blaxploitation culture which produced
The Mack, Superfly, and other films,” but not smart
enough to understand that “The pimp” was created by
racial double agents like Gordon Parks to cripple the
black population by creating an internal front of black
predators, who would prey on the weaker members of
that society, i.e, women, while all the while conveying
the illusion that they were putting something over on
“the man.”
By April 2004 Caroline was back dancing at the Sky
Box. By this point in her life, Caroline had distilled 27
years of bad experiences with the opposite sex into a
generalized hatred of all men.
It was out of this haze of rage at the rape and the sex-
ual abuse of her past and ongoing sexual abuse of her
job, combined with post-pregnancy hormones, and
the intoxicating delusions that come from drug and
alchohol consumption that Caroline began to come
up with what an MBA graduate might call a new busi-
ness plan. Instead of turning down the propositions
that poured in every night from strangers and “regular
customers,” who wanted to engage in some form of
sexual activity which the VIP room, full of copulating
strangers, couldn’t accommodate, why not take these
potential johns up on their numerous offers and meet
them at some hotel room in the area, and accept not
what they consented to give as remuneration, but take
their wallet and everything in it as well as their clothes,
their car keys, their cars, and whatever else wasn’t
nailed down, at gunpoint?
Why not?
December 2015  /  23
 George Soros
Before long, Caroline was telling her admirers to
meet her at the Stony Island Motel, because she knew
the neighborhood and was at home in that part of
town. She would meet her admirer in a motel room
for drinks, and then she would put music on and be-
gin to dance for him taking off her clothes and making
sure that he took off his too. After waiting “until he’s
fucked up” by lust and alchohol, she would then reach
into her purse, as if to get a cigarette, and pull out her
32 cal. revolver instead and relieve her admirer of his
clothes, his money, and his car keys in one dramatic
gesture of revenge for all of the sexual humiliation she
had suffered at the hands of these “niggas.”
Caroline’s new business plan worked so well the first
time she tried it out, that she used the same modus ope-
randi on five different men, all of whom she picked
up at the Sky Box. It was at this point that Caroline
reconnected with her second cousin Angela Wright.
During the course of their post-reunion hanging out
sessions, Angela became aware of Caroline’s new line
of work, and before long they were both planning
new robberies together. “If you want to keep robbing
niggas, you need niggas to rob” became their motto
and business plan.
With each robbery, the drinking and the marijuana
increased, and the more men they robbed, the more
out of control Caroline and Angela became. Each
successive robbery became simultaneously bolder in
conception and sloppier in execution. Caroline began
24  /  Culture Wars
shooting guys even though she
had their money. To this day
she is not sure how many men
she shot during this phase of
her criminal career or whether
they survived. At this point
Caroline and Angela conceived
a plan to rob and murder Jose,
a man under Angela’s medical
care.
When they arrived at Jose’s
apartment, Angela introduced
Caroline to him for the first
time. Caroline then put on
music and engaged in some
chit-chat while Angela made
a pot of coffee. At a certain
point, probably 20 to 25 min-
utes after they had arrived,
Angela concluded that Caro-
line was stalling too much.
Angela gave Caroline a look as if to say, “Bitch, what
you waitin’ on?” At that point, she went to Caroline’s
purse, pulled out her 32. revolver and, while Jose was
still engaged in conversation with Caroline, walked up
behind him and shot him in the back of his head. “Ex-
ecution-style,” is how she described it. After Jose fell
dead onto the couch, Angela went into the bedroom,
where she knew he hid his money. They netted $8,000
from his murder.
Caroline felt no remorse. “I felt good [about killing
these men]. They got what they deserved. I felt pow-
erful. Ain’t no nigga ever gonna give me no shit. Ain’t
gonna take no shit from no nigga. I felt good. I was
emotionally disinvolved. Everything in my life had led
up to this point. My time had come. Things were get-
ting better.” Caroline claims that her relations with her
children also improved after each murder. She had the
sense that she was putting her life back together after
so many years of humiliation and powerlessness. Caro-
line is now serving five consecutive life sentences for
five of the murders she committed.
For over 60 years, the Jews in this country, through
organizations and institutions like the NAACP, the
Communist Party, the Civil Rights Movement, and
the entertainment industry, have tried to turn blacks
into revolutionaries. In order to do that, they had to
undermine their faith and corrupt their morals. When
the revolution failed and the black-Jewish alliance fell
apart in the late ‘60s, those revolutionaries eventually and his Open Society Institute managed $685.9 mil-
turned into the “gangstas” celebrated by rap music, lion in 2012.”27
thugs who prey on their own people because they are According to the records of Soros’s not-for-profit
still carrying the revolutionary image they acquired, at Open Society Foundation, Soros gave $33 million in
the feet of the Jews, around in their minds. the most recent filing year to promoting racial tur-
moil. Soros-funded groups have “transformed a one-
The Encyclopedia of Grievance day criminal event in Missouri into a 24-hour-a-day
national cause celebre.”28 What began as “spontaneous
No one can hope to understand the anomalous na- protests” on a local level, soon got instrumentalized
ture of the disturbances in Ferguson and Baltimore as revolutionary uprisings, with street demonstrations
without an understanding of the Black/Jewish alliance swollen by nearby recipients of Soros money:
as a psy op gone bad. The Jews did to the blacks what Buses of activists from the Samuel Dewitt Proctor
the Americans and the Saudis did to the mujahideen Conference in Chicago; from the Drug Policy Al-
in Afghanistan during the ‘80s. They turned them into liance, Make the Road New York and Equal Justice
proxy warriors who, like the mujahideen, then got to- USA from New York; from Sojourners, the Advance-
tally out of control and, as Tom Watson predicted at ment Project and Center for Community Change
the time of the Leo Frank case, the black proxy war- in Washington; and networks from the Gamaliel
riors became a Frankenstein monster. The untold story Foundation — all funded in part by Mr. Soros—
behind Ferguson involves what one reporter described descended on Ferguson starting in August and later
organized protests and gatherings in the city until
as the “encyclopedia of grievance” which these Jewish
late last month.29
campaigns have created in the minds of this nation’s
black population. The Jewish Revolutionary Spirit has The same pattern replicated itself based on other lo-
created a nation full of psychic time bombs, which can cal incidents, including the killing of Trayvon Martin
go off at any moment, like the unexploded ordinance in Florida. Kassandra Frederique “went to Ferguson in
in the fields of Europe left behind by the bombing a quest to be in solidarity and stand with the young
campaigns of World War II. organizers and affirm their leadership. Frederique is
Ever since John Brown, someone in this country has
been paging through the “encyclope-
dia of grievances” trying to stir up a
slave rebellion. Ever since Leo Frank
got lynched, the Jews have been the Now we have George Soros and his
main party involved in promoting Open Society Foundation promoting a
slave rebellions under their various
guises, whether it was the NAACP, slave rebellion in Ferguson.
which set out to destroy Marcus
Garvey; the Communist Party, who
tried to use the Scottsboro Boys as
the pretext for their uprising; the Southern Christian policy manager for the Drug Policy Alliance which
Leadership Conference, which, according to Murray was created by Soros and receives $4 million annually
Friedman, succeeded in launching a “true revolution” from his foundation. Frederique traveled to Ferguson
in the South; or David Horowitz and Burt Schneider, because “we recognized this movement is similar to the
who created the Black Panthers. work we’re doing at DPA.” Frederique also works with
Now we have George Soros and his Open Society Opal Tometi, co-creator of #BlackLivesMatter, who
Foundation promoting a slave rebellion in Ferguson. runs the Black Alliance for Just Immigration, which
According to an article in the Washington Times, “Mr. received $100,000 in Soros funding in 2011. Color-
Soros’ two largest foundations manage almost $3 bil- lines, which has been heavily involved in promoting
lion in assets per year, according to their most recent #Blacklivesmatter and demonstrations at Ferguson,
respective tax returns. The Foundation to Promote received $200,000 from Soros in 2011. At the end of
Open Society managed $2.2 billion in assets in 2011, the #BlackLivesMatter march, organizers met with the
December 2015  /  25
 Organization for Black Struggle and Missourians Or- When Cynthia went to Washington for the first
ganizing for Reform, two groups which were also re- time, before she had even been sworn in as the rep-
ceiving money from Soros. OBE and MORE collabo- resentative from the fourth district in Georgia, a fax
rated with the Dream Defenders to create the “Hands arrived in her office. It was from AIPAC, and it asked
Up Coalition.” The Defenders were created “to rally her to pledge her support for the state of Israel and its
support and awareness for the Trayvon Martin case continuing oppression of the Palestinian people. If she
and were funded by the Tides Foundation, another re- never did another thing in her life, Cynthia would be
cipient of Soros cash.”30 a heroine in my eyes simply because she refused to sign
In 2014 there were 432 homicides in the city of Chi- that pledge. The only reason she is not in office now is
cago. During the week beginning October 18, 2015, because at that time AIPAC had total control of the
four people were shot and killed in the city of Chicago political process in America. The fact that they do not
and 34 people were shot and wounded. During the have that total control now, the fact that AIPAC was
month of October 2015, as of October 24, 21 people unable to stop the nuclear deal with Iran this summer,
have been shot and killed and 136 people have been in spite of the $150 million the Israel lobby budgeted
shot and wounded. In 1974, two years after blacks on for that purpose is, in some measure, due to Cynthia’s
the south side of Chicago lined up around the block courage then.
to see Superfly, Hollywood’s glorification of the black That being said, there is another question that still
pimp, there were 970 homicides in the city of Chica- needs to be asked: if it was wrong to take AIPAC mon-
go, an all-time record. Eighty percent of those victims ey then, why is it right to take Soros money now? The
were black. If “black lives matter,” why aren’t we talk- Ferguson phenomenon is inexplicable without a dis-
ing about these murders? The answer to that question cussion of the role which Soros money is now playing
is very simple. It’s because George Soros isn’t paying in the perpetuation of race conflict in the United States
anyone to talk about them, and even if some other rich and the role which Jewish money played in aggravat-
Jew were to come up with the money, the Jewish con- ing race conflict in the past. When I mention Soros
trolled media wouldn’t run the
story because they would prefer
that we remain in ignorance of
the Black/Jewish alliance.
George Soros is to Ferguson
If it was wrong to take AIPAC money then,
what the Spingarn brothers why is it right to take Soros money now?
were to the NAACP, what the
Communist Party was to the
Scottsboro Boys, what Stanley
Levinson was to Martin Luther
King, and what Burt Schneider and David Horowitz a cloud passes over Nader’s face. If I say that Soros
were to the Black Panthers. He is one more rich Jew money is behind Ferguson, he fears that it will upset
who is trying to turn a local incident into a slave rebel- the black attendees at the conference. The situation is
lion by turning Blacks into Jewish revolutionaries. still more complicated by the fact that if Nader doesn’t
One of the scheduled conference speakers who did mention Soros’s involvement in Ferguson, he runs the
not show up was Cynthia McKinney, the heroic three- risk of getting into bed with one of the main forces
time representative from a poor black district in Geor- behind the destabilization of Iran. Is there a way out of
gia. Why is she heroic? First of all, because she is will- this bind? Yes, but only if we are all willing to address
ing to tell the truth in a culture built on lies, false flag the role which Jewish money plays in creating fifth
operations, and covert warfare. Secondly, because she columns or internal fronts in the groups which they
was willing to stand up to the most powerful people in want to control and destroy. The Jews did the same
Washington. I’m not talking about Donald Rumsfeld thing to the Catholics during the 1990s when people
or Dick Cheney; I’m talking about the people who like Midge Dector and Norman Podhoretz created
control them; I’m talking about the American Israel fostered the fifth column known as neoconservatism
Political Action Committee or AIPAC. by funding the creation of journals like First Things.

26  /  Culture Wars

Cynthia McKinney
At this point we need to ask ourselves: Do we want
another Jewish-led slave rebellion? Is there an alterna-
tive to the Jewish Revolutionary Spirit as the engine
pulling the train of human history? The trajectory
which Iran followed after the revolution of 1979 is
similar to the trajectory American Blacks followed af-
ter their liberation from segregation following the civil
rights movement of the 1960s. After being released
from bondage, they too involved themselves in what
Cardinal John called “irregular marriages.”
When the federal government turned its back on the
recommendations of the Moynihan report in 1965,
when it chose the contraceptive as the solution to the
race problem, it condemned the black family to a slow
and painful death. During the mid-‘90s I discussed
“How Contraceptives Cause Drive-by Shootings” on
National Public Radio. At around the same time, I
gave a talk at Harvard on “Spade Kicks: Modernity
and the Negro as a Paradigm of Sexual Liberation.”
Gloria Hardy was there when I gave the talk. After-
ward, the black students who attended complained
about her airing dirty racial laundry in public with a
white guy.
The only thing that allowed Caroline Peoples to
maintain contact, no matter how tenuous, with reality,
the only thing that pulled her back from the brink of
total self-annihilation, the only thing that prompted
her to fall on her knees and call on God for help when
everything else failed was the children she bore during
her short and unhappy life on the streets of Chicago’s
south side.
The children were fathered by a number of different
men; at least two were fathered by rapists. They were
not wanted in any conventional sense of the term, and
yet wanted or not, they are the only thing that held
Caroline’s life together. The regime’s plan in dealing
with people like Caroline was to deprive her of the last
thread that connected her to the human race by co-
ercing her into contracepting or aborting her children
out of existence. Barack Obama is, of course, in total
agreement with the eugenic annihilation of his most
ardent supporters, denizens of the South Side like Car-
oline and Gloria.
The Black/Jewish alliance turned Negroes into revo-
lutionaries when they internalized the Jewish Revo-
lutionary Spirit, and that spirit found fertile ground
in the disordered sexual lives of the Black population
of America. I don’t want to minimize the role which
things like the Israelization of police forces play in cre-
ating racial unrest in places like Ferguson, MO and
Baltimore, MD., but irregular marriages, coupled with
the internalization of the Jewish revolutionary spirit
play a more important role, if for no other reason than
it goes unrecognized.
Again, we need to ask: do we need another Jewish-
led Revolution? Or is there an alternative? In his en-
cyclical Spe Salvi, Pope Benedict XVI indicates that
revolution is not the Christian way:
Christianity did not bring a message of social revo-
lution like that of the ill-fated Spartacus, whose
struggle led to so much bloodshed. Jesus was not
Spartacus; he was not engaged in a fight for politi-
cal liberation, like Barabbas or Bar-Kochba. Jesus
himself, who died on the Cross, brought something
totally different: an encounter with a hope stronger
than the suffering of slavery, a hope which therefore
transformed life and the world from within.
It was Cyrus, King of Persia, who set captive Is-
rael free. It was the three Persians whom we call the
Magi who showed us that Logos, not revolution, is the
source of our liberation. It is to these three Iranians
that we should turn to find an alternative to the Jewish
Revolutionary Spirit which has caused so much havoc
in the world. Our model in this regard should be these
three Persians, whom we call wise, because they stud-
ied the Logos that God has made apparent in the sky.
The three Magi from the East were different than the
December 2015  /  27
 decadent philosophers from the West, who, St. Paul
tells us, have been schooled to “keep truth imprisoned
in their wickedness.” Like Michel Foucault, who was
raised a Catholic and can stand as a symbol of the dec-
adent state of philosophy in the West, “they knew God
and yet refused to honor him as God or to thank him;
instead they made nonsense out of logic and their emp-
ty minds were darkened. The more they called them-
selves philosophers,” St. Paul continues, “the more stu-
pid they grew.” With the homosexual Foucault as their
guide, the West has “turned from natural intercourse
to unnatural practices. . . . their menfolk have given
up natural intercourse to be consumed with passion
for each other, men doing shameless things with men
and getting an appropriate reward for their perver-
sion.” Michel Foucault, most of you may know, died
of AIDS in 1984, after a decade of degrading himself
in the bathhouses of San Francisco.
By succumbing to the increasingly insistent pull of
his own homosexual compulsions, Foucault, accord-
ing to Miller made “a kind of Faustian pact with the
death-instinct and the hecatombs of the fascist adven-
ture.” Foucault is less oblique in describing his own
personal deal with the devil:
The Faustian pact, whose temptation has been in-
stilled in us by the deployment of sexuality, is now as
follows: to exchange life in its entirety for sex itself,
for the truth and sovereignty of sex. Sex is worth dy-
ing for. It is in this (strictly historical) sense that sex
is indeed imbued with the death
instinct.31
a dream not to go back to Herod, they “returned to
their own country by a different way” (Matt 2:12).
Like the Magi, we are being called to return to our
own country by a different way. We are being called to
avoid Herod and not become accomplices in his plans
to slaughter the innocent. We are being called to aban-
don Herod’s obsolete political categories, which have
caused so much mayhem in the world. We are being
called not only to eschew the Jewish Revolutionary
Spirit but to oppose it openly and actively.
The alternative to becoming a wise man is now clear.
As one of the bishops at the recently held synod on the
family in Rome made clear, it is the two beasts of the
Apocalypse: the homosexual agenda of the Great Sa-
tan and the Takfiri in Syria and Iraq, otherwise known
as DAESH or Isis. What do homosexual revolution-
aries like Michel Foucault have in common with the
liver-eating Takfiri? They believe that will is superior
to reason. We are wise men because we believe in the
opposite; We believe in subordinating our will to the
Logos. We believe in following the Star which sym-
bolizes the Logos which is God. As the Gospel of St.
John reminds us: “Verbum erat Deus.” With the Magi
as our role models in mind, we ask for the courage to
follow that star wherever it leads us.
That’s how I planned to end my talk. But I never got
to the end of my talk because I never got the chance to
begin it. When the On the Brink conference ended, I
still hadn’t given my talk. After consulting the sched-

Michel Foucault is the patron

saint of the decadent West. That
Virtually the only thing that Shamika learns
is why “The West,” as Denethor by going to public school now is that she is a
said in The Lord of the Rings, has
failed. We have come to modern
spiritual descendent of Rosa Parks,
day Persia with different saints
in mind. We take as our model
the three Persians who followed ule, I learned that I had 15 minutes on the third day
a star. Why are they our model? 1) Because of their of the conference. When the time arrived Zeina Me-
Intellect. They were able to discern logos in the sky hanna spoke in my place. By that evening the Blacks
by studying God’s creation. 2) Because of their will. had taken over the conference. One of Louis Farra-
The magi are worthy of imitation because when the khan’s lieutenants from Chicago gave an interminable
star appeared in the sky they had the courage to follow speech, and afterward started handing out awards as if
it wherever it led them. Do we have the same cour- it were his conference. The Afrocentric boilerplate had
age? If we don’t, we will achieve nothing. And finally, become intolerable at this point to both the confer-
3) Because of their cunning. They were smart enough ence participants who weren’t black and to the Iranian
to understand that they could not accept political dis- students who served as staff and translators.
course and political categories. After being warned in
28  /  Culture Wars
Martin Luther King, left, and Rosa Parks
During the course of the conference, Marziah Hash-
emi showed the by then viral clip of a student in South
Carolina being dragged out of her classroom by a
white policeman. This clip, combined with the “en-
cyclopedia of grievance” and the obsolete categories
which it imposed on discourse, confirmed the black
participants at the conference that white racism was
the radix malorum and that people like me were the
carriers of this disease. Commenting on the same clip,
Black columnist Leonard Pitts wrote:
A violent arrest of . . . a white deputy named Ben
Fields of a black female student at Spring Valley,
High in Richland County, SC. Fields, a school re-
source officer, was a called in when the girl report-
edly ignored a teacher’s request to stop using her
cellphone and leave the classroom. He ended up
overturning her desk and slinging her across the
floor like a sandbag or a sack of dog food.32
No one at the conference asked why the police are
now regularly assigned to America’s public schools.
If someone had I could have talked about my experi-
ences as a substitute teacher in the Philadelphia school
system in the 1970s. Because there were no police in
the school, the teachers had to break up the fights
that routinely broke out in the classrooms. I remem-
ber entering one junior high classroom which was in
a state of total chaos. Surveying the situation, I no-
ticed that one girl was lying of the floor being kicked
in the head by another girl, whose name I forget, but
let’s call her Shamika. When I grabbed Shamika by the
shoulders and dragged her away from the girl she was
assaulting, Shamika started attacking me both verbal-
ly—“Get your hands off me, you white
Motherfucker”—and physically. I was
bleeding when I left the classroom after
another teacher came in and literally took
Shamika off my hands.
Now, some 40 years later, police are a
regular fixture in public schools because,
during that time, the violence I witnessed
got out of hand and teachers got tired of
being assaulted every time they had a dis-
cipline problem.
No one was willing to explicate the
South Carolina incident other than
through the lens of white racism, which
is part of the dialectic of black/white vio-
lence that Jews like George Soros want to
perpetuate. The militarization of Ameri-
ca’s police forces, which that dialectic of violence has
caused, is a symptom, not a cause, even if it is a symp-
tom that makes the situation worse. Virtually the only
thing that Shamika learns by going to public school
now is that she is a spiritual descendent of Rosa Parks,
and, as such, she does not have to stop talking on her
cell phone after class begins and she is asked to do so
by her teacher. Nor does she have to stop talking on
her cell phone when the white policemen who has
been assigned to contain the mayhem that is public
education asks her to do so.
Leonard Pitts, as the defender of the racial status quo
in America, only makes matters worse when he writes:
Let’s be very clear here. It doesn’t matter if she was
disruptive. It doesn’t matter if she were disobedi-
ent. It doesn’t matter if she was disrespectful. Those
things justify discipline, but they emphatically do
not justify this child being lifted and flung by a
grown man as if she were an inanimate object. If
she were white, that would likely go without saying.
Pitts fails to see how his attitude is part of the prob-
lem. Because of black lackeys on the Jewish media
plantation like Pitts, Shamika thinks she is Rosa Parks.
Shamika’s mind has been colonized by the Jewish Rev-
olutionary Spirit, and the only way the cops can deal
with that spirit now is physical force—which is, well,
physical—and makes for shocking cell phone videos
when it gets carried out.
On Friday, October 30, after lunch, Marziah Hash-
emi announced that we were going to discuss the is-
sues which had been raised during the conference.
December 2015  /  29

At this point Musa Dan Fodio objected, saying “We
don’t want to discuss this outside the family.” White
people, in other words, were to be excluded from the
discussion. Musa Dan Fodio, it is worth noting at this
point, took his name from the Fulani war lord who
conquered Gobir, Kano, and other Hausa city states
in what is now Nigeria in 1808 on his way to estab-
lishing the Sokoto Caliphate in 1815. In the end the
insurrection came to nothing because he who lives by
the sword also dies by it, something the Englishman
Lord Lugard made clear after he subdued the Sokoto
rebellion in 1902: “The Fulani under Dan Fodio,” Lu-
gard told the sultans and their chiefs, “conquered this
country. They took the right to rule over it, to levy tax-
es, to depose kings, and to create kings. They in turn
have by defeat lost their rule, which has come into the
hands of the British. All these things, which I have said
the Fulani by conquest took the right to do now pass
to the British” (Meyer, Brysac, Kingmakers, p. 88).
Before being asked to leave, I got up and walked
out. Shortly, thereafter, Declan Hayes left, followed by
Manuel Galiana Ros, who told me that when he left,
the conference participants were talking about wheth-
er to obtain guns. Whether the Irish or the Spanish
30  /  Culture Wars
were white might be debatable in another context, but
it was not debatable here, yet none of the conference
organizers raised any objection to one of the speakers
imposing this flagrant form of racial bigotry on the rest
of us, Iranians included. Are Iranians white? When I
once asked Hilda, one of the young ladies doing the
translating at another conference if her mother were
German, she replied, “Of course not. I’m an Aryan.”
So the real question is whether we Aryans are going
to stick together. No, let me rephrase that. The real
question is whether we Aryans are going to take the
magi as our model or whether we are going to follow
one of the many Jewish-sponsored black revolutionar-
ies that have caused so much mayhem both inside and
outside the black community, waving our spears as we
charge the machine gun nest.
As of now, the issue is still undecided. By not re-
pudiating Musa Dan Fodio’s racism, Marziah plunged
the New Horizons organization into a state of crisis by
condoning his racial bigotry. But more importantly,
they cast doubt on the goals of their own organization.
In the short speech I gave at the beginning of the con-
ference, after receiving the Farsi edition of my book on
the Jews and the Moral subversion of the West, I said
that this conference allowed a discussion that couldn’t
take place in America or anywhere else in the world.
I said that, assuming that I was going to give the pa-
per I had been asked to give. Needless to say, being
prevented from giving my paper changed my view of
the conference. Instead of a real discussion of the is-
sues, what ensued was a replication of the American
black/white dynamic which exists to keep everyone
in the dark about the real purpose of racial conflict in
America.
Are the Iranians interested in the truth or ephemeral
political alliances with dubious allies? Just how dubi-
ous these allies are became apparent when Musa dan-
Fodio followed up his request to have white people ex-
cluded from the discussion at the conference by send-
ing all of its participants an article by Garikai Chengu,
“a scholar at Harvard University.” Chengu’s article
purported to show that Africans had discovered
America, and had contributed “immensely to early
American civilization by importing the art of pyramid
building, political systems, and religious practices as
well as mathematics, writing, and a sophisticated cal-
endar.” Proof of this claim is that “Columbus noted
in his journal that Native Americans had confirmed
that ‘black skinned people had come from the south-
east in boats, trading in gold-tipped spears.’” Far be it
from me to challenge a scholar like Mr. Chengu, but
Montezuma recounted a legend to Cortez that white
skinned people would come to Mexico, which is what
in fact happened.
As we have come to expect, Afrocentrism is a farrago
of tendentious history and bad anthropology which
dragoons the achievements of other cultures to shore
up the massive black inferiority complex which arises
from other sources closer to home. So Chengu tells us
that:
One of the first documented instances of Africans
sailing and settling in the Americas were black
Egyptians led by King Ramses III, during the 19th
dynasty in 1292 BC. In fact, in 445 BC, the Greek
historian Herodotus wrote of the Ancient Egyptian
pharaohs’ great seafaring and navigational skills.
Further concrete evidence, noted by Dr. Imhotep
and largely ignored by Euro-centric archaeologists,
includes “Egyptian artifacts found across North
America from the Algonquin writings on the East
Coast to the artifacts and Egyptian place names
in the Grand Canyon.” In 1311 AD, another ma-
jor wave of African exploration to the New World
was led by King Abubakari II, the ruler of the four-
teenth century Mali Empire, which was larger than
the Holy Roman Empire. The king sent out
200 ships of men, and 200 ships of trade mate-
rial, crops, animals, cloth, and, crucially, African
knowledge of astronomy, religion, and the arts.
Unfortunately, the Africans who lived after
King Abubakari II seem to have forgotten his
knowledge of “astronomy, religion, and the
arts.” When the Europeans arrived in sub-Saha-
ran Africa, they discovered a people who hadn’t
discovered the wheel.
As if recognizing that he is straining the credulity of
his reader, Chengu admits:
African explorers crossing the vast Atlantic waters in
primitive boats may seem unlikely, or perhaps, far
fetched to some. Such incredible nautical achieve-
ments are not as daunting as they seem, given that
numerous successful modern attempts have illus-
trated that, without an oar, rudder, or sail, ancient
African boats, including the “dug-out,” would cer-
tainly have been able to cross the vast ocean in a
matter of weeks.
Do the Iranians, who actually do have a culture
that is more than 2,500 years old, really want to
endorse mumbo jumbo that is taken seriously only
in the African studies departments of the Great Sa-
tan’s universities? At the beginning of the New Ho-
rizons conference on racial conflict in the United
States, I was presented with the Farsi edition of
my book on Jews and the Moral Subversion of the
West. During the short speech I gave thanking my
publisher, I mentioned the radio show I did with
Nader Talebzade in which I announced that Iran
was the leader of the free world.
After I complained to Nader about not being al-
lowed to give the talk I traveled half way around to
give, he agreed to have me on his TV show, which
reaches 11 million Iranian viewers. So, God once
again showed his ability to turn evil into good. The
crisis with New Horizons remains, however. Who
is their role model? Is it the Magi, who subordi-
nate will to the Logos and follow the star wherever
it leads them? Or is it Jewish creations like Huey
Newton, or Eldridge Cleaver, or the black folk who
are their spiritual descendents and now currently
feeding at the trough of George Soros money?
Rather than get into a debate on the merits of
Afrocentrism 101, it might be more productive
to ask what purpose it serves. The answer is that
Are the Iranians interested in the
truth or ephemeral political alli-
ances with dubious allies?
this sort of mumbo-jumbo, like the George Soros’
sponsored racial unrest in Ferguson, distracts ev-
eryone, both black and white, from the real issue,
which is the use of proxy warriors to control the
cultures of subjugated peoples. Where this leads
can be gleaned from the refugee crisis which Hilary
Clinton inaugurated when she killed Khaddafi, but
also, and more the point of our discussion, in the
wrecked lives of the black diaspora on the south
side of Chicago.
Notes Available upon request
December 2015  /  31
 The End of Americanism:
A Layman’s view
Robert Cavanaugh, Jr.

A fundamental problem one encounters when dis- of indifference encourages us to essentially indulge our
cussing World Meeting of Family events with fallen- every appetite or desire, where the ultimate goal is to
away friends and family members is that the mere “be yourself ” and to “express yourself.” But do we
mention of “the Catholic Church” or “Church teach- adopt this logic with anything we take seriously? The
ing” sends chills down their spine, elicits the predict- freedom of excellence is what we instinctively seek out
able blank stare, and conjures up in their mind the au- when the subject is something we really care about.
thoritarian, rules-obsessed, institution of “no” they left Whether it be trying to learn a musical instrument,
in their mental rear-view mirror decades ago. Would or how to play golf, or pursuing a field of academic
that all these fine people, highly intelligent and often study.
quite accomplished, could have access to the positively According to Bishop Barron, following the teach-
stirring Opening Keynote Address of Tuesday after- ings of the Church will lead us to the promised land of
noon (9/22), given by the newly appointed Auxiliary freedom and fulfillment. When we view the moral law
Bishop of the Los Angeles archdiocese, Bishop Robert and the theology of the body through the lens of the
Barron. There are many of us - fallen away and be- modern idea of freedom, it makes us the Church of
lievers – who have also adopted the prevailing wisdom “no.” But when we look deeper into the actual teach-
that it is what we do that matters most, more so than ing, past the modern propaganda about the teaching,
what we believe. This is the philosophy of “trying to we find that what appears to be an initial “no” is al-
be a good person”, while professing to have no enthu- ways in the service of a more abiding “yes.” The im-
siasm for “organized” religion.
In this reading of freedom, “law” is always
an imposition. Something we accept as a nec-
essary evil, like the traffic code. Law is an af- “Catholic anthropology is at odds
front to freedom as self-determination, where
there should be no compulsion - from within
with American culture.”
or from without.
But there is another, richer tradition that
holds a completely different view of what con-
stitutes true freedom, and how we can best attain it. plications of our failure as Christians to live out our
In this tradition, law is not the enemy of freedom, it calling as priest-prophet-king are, or should be, quite
is the condition for the possibility of freedom. Bish- obvious. But Bishop Barron’s style is to allow those
op Barron contrasted the “freedom of indifference” implications to hover in the air, rather than hammer
with the “freedom of excellence”, terms he borrowed anything home. I suppose he is counting on our being
from The Sources of Christian Ethics, by Servais Pin- able to pick up on his very strong and articulate hint.
kaers (University Press Fribourg, 1985). The freedom Professor Teresa Stanton Collett, who teaches law
32  /  Culture Wars
Bishop Robert Barron addressing the World Meeting of Families
and bio-ethics at the University of St. Thomas in Min-
neapolis, Minnesota got more specific in one of the
break-out sessions when she said: “Catholic anthro-
pology is at odds with American culture.” Collett
then referenced the Supreme Court’s Obergefell v.
Hodges decision of this past June, legalizing gay mar-
riage in all fifty states, and observed how Justice An-
thony Kennedy grounded the majority opinion in the
modern sense of dignity as something that is granted,
rather than innate. She contrasted this with a phrase
in our Declaration of Independence that famously rec-
ognizes certain inalienable rights given to us by our
Creator. She praised the analysis of Justice Clarence
Thomas in his dissent, and believes the Obergefell rul-
ing represents “a fundamental error in interpreting our
Constitution.”
“Now that the concept (of human dignity) has en-
tered into the political dialogue, it creates both an op-
portunity and a danger, because the redefinition of it
will result in practices and the use of the law’s coercive
power to make us say things that are false are true.”
Professor Collett ended her talk by giving the audi-
ence three assignments: study Church documents on
dignity, engage in the political process, and show love
and respect for the dignity of people close to us. As to
that third assignment, in what struck me as a beautiful
coda to her appearance in Philadelphia, the professor
said it is possible for people “to become so intent on
saving the world that we neglect the very unique, ful-
some duties God places on us in the families we are
born into or that we create through our marriages.”
In the opinion of this attendee, the most impor-
tant message to be gleaned from the
perceptive observations of Bishop
Robert Barron, Professor Teresa
Stanton Collet, and other speakers
at the WMOF is this: The Ameri-
can regime as we know it - our
government, economy, and culture
- is inimical to Catholic teach-
ing. The Enlightenment-inspired
separation of reason and faith at
the heart of the American Propo-
sition has resulted in an emphasis
on materialism, and a denial of
the spiritual dimension to human
existence.
StaRtling Conclusion
This startling conclusion may prove to be a tough
pill to swallow for many of our Catholic friends and
neighbors, to borrow a phrase my Italian mother was
fond of using. To begin with, we all naturally love
the place of our birth. Patriotism may indeed be the
last refuge of scoundrels in public affairs. But in our
private lives, patriotism is the most automatic and
heartfelt of emotions. We tend to think of America’s
critics as ungrateful. We repudiate out of hand such
left-wing bomb-throwers as William Ayers and Saul
Alinsky, unsavory characters said to be among Presi-
dent Obama’s early mentors. Nevertheless, it’s time to
acknowledge the obvious: The American regime wor-
ships money instead of God. Our free market system
pursues profit above all else, to the detriment of what
used to be referred to in the pre-computer age as the
“common good”. We deploy a perverse version of “re-
ligious liberty” so as to prevent moral considerations
from impinging on “self-expression”, and on what is
wrongly understood to be the “science” of the modern
economy.
Standing in the way of objectivity in this matter is a
long history of leading American Catholic prelates as-
suring us at various intervals that the American Creed
in no way contradicts any important teaching of the
Church. Adding to the contemporary confusion are
the conservative Catholic intellectuals of recent vin-
tage who have devoted themselves to reconciling our
wayward culture with what they maintain are the es-
sentially religious underpinnings - or to be more pre-
December 2015  /  33
 Liberty Bell logo for WMOF
cise, the religiously-compatible underpinnings - of the
American Experiment.
We are all familiar with this accepted wisdom. But
it simply does not comport with what was dissemi-
nated from the podiums in Philadelphia this past
September. Or with the printed material describing
the many other talks I was unable to attend, available
in the Family Guidebook. The theme was repeated
over-and-over again: Promoting Church teaching on
marriage and the family brings us into direct con-
flict with the prevailing culture. The organizers who
assigned topics, and lined up speakers to address those
topics, seem to have no trouble identifying root causes
when it comes to other countries: Turning away from
God and adopting a secular political model condemns
their efforts towards justice and human dignity to in-
effectiveness, or outright failure. But when it comes to
the United States, the problem in the organizers’ eyes
is not fundamental or foundational. It is relegated
to merely being the work of certain liberal thinkers,
a certain political party, or to a “misinterpretation” of
our Constitution.
In this vein, we have the estimable Professor Teresa
Stanton Collett duly noting the recent anti-God legal
rulings around the world, and rightly analyzing the
source of their miscalculation. Namely, the adoption
of a secular model in both politics and science. When
it comes to this country, however, she chalks the dire
trend up to little more than judicial overreach. That
the Church has lost every single legal battle since the
downward spiral began in the middle of the twenti-
34  /  Culture Wars
eth century has not altered Professor Collett’s belief in
the underlying goodness of the American system. The
irony here is that, as previously noted, Collett was re-
sponsible for one of the best sound-bite thunderbolts
of the entire week: Catholic anthropology is at odds
with American culture. Apparently the good profes-
sor is not quite ready to acknowledge that Catholic
anthropology is also at odds with American jurispru-
dence, and with the American economic system.
When, one might ask, will the notion that our Dec-
laration and Constitution are aligned with Catholic
teaching finally wither and die? When will we ad-
mit these founding documents cannot be reconciled
with the Magisterium of the Church? To take the
most glaring example, when will we acknowledge that
the founders’ famous reference to “Nature’s God” is
strictly an Enlightenment invocation, and has nothing
whatsoever to do with Catholic anthropology?
History really is written by the winners, and in case
you need to be reminded, Catholics were not among
the winners when our country’s history was written.
The rebellion against Protestant England that led to
our nation’s founding was instigated by two groups of
people. Those with means wanted a say in the House
of Commons, if they were to help pay for the defense
of the colonies. This was a thoroughly unrealistic ex-
pectation, requiring a six-month, roundtrip boat ride
to register a single vote. The other group used the “tax-
ation without representation” issue as a mere pre-text.
They were derided as “infidels” and “atheists,” even in
their own time. The intellectual radicals responsible
for agitating the general populace (chief among them
Franklin, Jefferson, Thomas Paine, Thomas Young,
and yes, Ethan Allen) “set their sights on a revolution
of the mind. They wanted to liberate us not just from
one king, but from what they saw as the tyranny of
religion.” As quoted from Nature’s God: The Heretical
Origins of the American Republic by Matthew Stewart,
which was up for a 2014 National Book Award in His-
tory. There are many other historical sources to sup-
port this argument, several of which are to be found in
Stewart’s bibliography.
When raising the issue of our Enlightenment-in-
spired beginnings with conservative Catholic speak-
ers, one is invariably told how our founders “built
better than they knew.” This rose-colored revisionist
view of history is descended from Orestes Brownson
(1803-1876). For those not already familiar, Mr.
Brownson is a fascinating character. His livelong
wayfaring took him in many different ideological di- Experiment - based on the work of Orestes Brown-
rections, eventually culminating in his conversion to son.
Catholicism. His big book is The American Republic, The average Catholic in the pews has no trouble pin-
published in 1866. In the aftermath of the Civil War, pointing socialism and communism as enemies of the
Brownson attempted a grand reconciliation between Church. Even those unfamiliar with Pope Pius XI and
his new-found faith and the rebel thought at the heart his 1931 effort, Quadragesimo Anno (known in Eng-
of our nation’s founding. lish as “In the 40th Year”, and issued on the anniversary
His major contribution was to observe that in de- of Pope Leo XIII’s 1891 Rerum Novarum, known in
veloping their political philosophy, the rebels made English as “Rights and Duties of Capital and Labor”),
reference to reason and the natural law tradition. In would heartily agree with the quote most frequently
Brownson’s opinion, this made their ruminations cited from that encyclical: “No one can be at the same
compatible with Aquinas, and therefore hospitable to time a sincere Catholic and a true socialist.”
Catholic anthropology. After attending the WMOF in Philadelphia, it
Quite a sweeping conclusion, considering the back- would seem the time has come to amend that quote,
ground of the original authors who, as casualties of the and acknowledge that in 2015: No one can be at the
Protestant Revolution, were adrift theologically. The same time a sincere Catholic and a true American.
leading lights (a young Jefferson, and an elderly Frank- This remained an unspoken subtext at the Adult Con-
lin) were undeniably swept up in the anti-religious gress, since no single presenter was prepared to syn-
excitement of the white-hot intellectual movement of thesize the pieces into a coherent whole, which would
the day known as The Enlightenment. have resulted in this obvious take-away conclusion.
Brownson did not deny that ours was an essentially The message behind the amended quote being, of
Enlightenment political project, with a little Protestantcourse, that unfettered capitalism, grounded in En-
window dressing applied to appease the Calvinists and lightenment thought, is every bit as suspect from a
the Puritans. He simply believed our founders inad- Catholic perspective as are the other “isms.” Bringing
vertently built a better nation than even they realized this buried fact to our attention is one of Pope Fran-
at the time. The non-denominational democracy that cis’ recurring themes, as he never seems to miss an op-
emerged from the deliberations of this disparate group portunity to challenge the economic hegemony of the
was a brand-new concoction on the world stage, and West. Note the strong pushback he receives on this
one that - per Mr. Brownson, looking back some one score from political conservatives here in the States.
No less a certified cultural warrior than
Patrick Buchanan has accused Francis of
“not understanding the free enterprise
History really is written by the winners, system.” On the eve of the pope’s his-
toric visit to America, which included
and in case you need to be reminded, a two-day stop in Philadelphia to help
Catholics were not among the winners mark the end of the WMOF, Mr. Bu-
channan wondered if the pope “…will
when our country’s history was written avoid America’s moral crisis to chatter
on about income equality…” The Wall
Street Journal, among many other media
outlets, points to an upbringing in the
hundred years after the fact - even Catholics could get Argentina of Eva and Juan Peron as preventing Pope
behind. Francis from appreciating the many splendors of “eco-
If harkening back to 1866 strikes you as a hopelessly nomic freedom.” These two simple words - economic
arcane reference, consider this: Every conservative freedom - enjoy an exalted place in the minds of those
Catholic intellectual of the last couple of generations who are forever reminding us that the free market and
has attempted a similar reconciliation - of our deterio- the free enterprise system at the heart of capitalism
rating culture with what they doggedly claim are the “has produced more widespread prosperity than any
essentially religious underpinnings of the American other economic system.”
December 2015  /  35
 This train of thought is the legacy of Ludwig Von
Mises (1881-1973), an eminent social philosopher
and the godfather of the Austrian (libertarian) school
of economics. He held that economic freedom ad-
vances the other freedoms we hold dear, and is there-
fore a prerequisite for all other freedoms.
Allan Brownfield, in a recent op-ed entitled Pope
Francis’ Introspection about Capitalism, published on-
line by the Fitzgerald Griffin Foundation, tells us that,
for Von Mises, the essence of economic freedom is al-
lowing the individual to choose the way in which he
wants to integrate himself into the totality of society.
The individual should be free to choose his career, and
free to do what he wants to do. Brownfield quotes
Von Mises as follows:
The real bosses are the consumers. And if the con-
sumers stop patronizing a branch of business, these
business men are either forced to abandon their emi-
nent position or to adjust their actions to the wishes
and to the order of the consumers. The sovereign is
not the state, it is the people. In the market econ-
omy, everyone serves his fellow citizens by serving
himself. This is what the liberal authors of the 18th
century had in mind when they spoke of the harmo-
ny of the rightly understood interests of all groups
and of all individuals of the population. And it was
this doctrine of harmony of interests that the social-
ists opposed. They spoke of the ‘irrevocable conflict
of interests’ between various groups.
Consumers as the real bosses? This takes us back
to de Tocqueville, who analyzed our economic be-
havior in the heady days when we were still a nation
of small business people, being kept in line by the
watchful eye of our neighbors. A lovely theory, but
one which hardly describes our present circumstance.
What would Von Mises make of modern advertising
and big media, to say nothing of currency manipula-
tion, insider trading, and leveraged buy-outs that now
dominant the landscape? These days his “consumer
bosses” are little more than hapless by-standers, being
manipulated from on high.
Interesting how the Catholic intelligentsia in
this country all but ignores Leo XIII, dismissing his
thought as having no application to a modern econ-
omy while joining their non-Catholic comrades in
continuing to revere Von Mises’ constructs as the only
legitimate framework in which to evaluate the impor-
tant economic questions.
To help balance the scales, Mr. Brownfield brings
36  /  Culture Wars
Fredrick Hayek into the discussion. Mr. Hayek was
a disciple of Von Mises, and went on to win the No-
bel Prize in Economics in 1974. Hayek reiterates Von
Mises’ belief that free enterprise is both a necessary
condition for, and a natural consequence of, personal
freedom. But Hayek introduces some important dis-
tinctions:
Free enterprise has developed the only kind of soci-
ety which, while it provides us with ample means,
if that is what we mainly want, still leaves the in-
dividual free to choose between material and non-
material reward. . . . When we defend the free enter-
prise system we must always remember that it deals
only with ‘means’. What we make of our freedom is
up to us. We must not confuse efficiency in provid-
ing means with the purposes with which they serve.
… It is the glory of the free enterprise system that it
makes it at least possible that each individual, while
serving his fellows, can do so for his own ends. But
the system is itself only a means, and its infinite pos-
sibilities must be used in the service of ends which
exists apart.
These distinctions are not lost on Allan Brownfield,
who notes that “whether or not Pope Francis’ under-
standing of free enterprise is imperfect, he is posing a
larger question for us to consider. The purpose of life
is not the amassing of material goods, and the purpose
of society is not simply to provide the atmosphere in
which greed is given full sway.”
Cheerleaders of Free Enterprise
Yes, just as the cheerleaders of free enterprise claim,
“our own society has provided its citizens with the
most advanced standard of living in the world… yet
our families are in decline, crime and drug use pro-
liferate, our educational system is often failing, and
the middle class has seen its wages stagnate, while the
number in poverty is growing.”
“At the same time, those with the highest incomes,
Wall Street bankers among them, seek to use the po-
litical process to immunize themselves from the cost
of failure. Conservatives, in particular, have often be-
trayed their own larger calling by embracing crass ma-
terialism, which, in the end, is not radically different
from that which Marxists embrace. To the extent that
one believes man is simply a material being and his
purpose in this world is to increase his material wealth,
the twin philosophies of Marxism and the libertarian-
ism of Ayn Rand tend to merge.”
One of the most visceral moments of Bishop Bar-
ron’s Opening Keynote Session was recalling Saint
Pope John Paul II’s visit to his native Poland in June
1979, a mere eight months after his election as pope.
This visit has since been identified as the opening act
in the Fall of Communism. When he got off the plane
in Warsaw, he kissed the ground and “incited a spiritu-
al earthquake.” He traveled to Victory Square in Old
Warsaw to say Mass, where the communist officials
who had reluctantly agreed to the papal visit watched
from hotels that ringed the square. He preached about
human dignity, worship of God, and of salvation. His
election as pope, he told the 300,000 who had assem-
bled, was an indication the Polish people who suffered
for centuries had now been chosen for a great role, as a
special witness to our Savior’s cross and His salvation.
When the pope asked if they accepted the obliga-
tions of such a role in history, the crowd responded
“We Want God”, “We Want God” over and over,
drowning him out. “We want God in the family, we
want God in the schools, we want God in books”,
they called out. Barron described this as SJPII fulfill-
ing his role as “priest”, calling forth “right praise” from
his people. He also noted this drama took place be-
fore “government officials who had been involved in
the systematic suppression of right praise.” And so
it needs to be asked: From a cultural and legislative
perspective of the last fifty or sixty years, how has our
government been any different from the old commu-
nists we once despised? Hasn’t our own government
been involved in what can only be described as the sys-
tematic suppression of “right praise” for the last half
century or so?
SJPII’s death in April 2005 was the occasion of
much reminiscing concerning his role in overturning
communist rule in the Eastern Bloc. Of that time,
historian Paul Johnson has written: “Ronald Reagan,
Margaret Thatcher, and John Paul II were the trio who
destroyed Soviet communism and its evil empire.”
But the pope’s ultimate message has actually been
undermined by this association with “the lions of the
1980s.” Political conservatives here in the States have
been too quick to mistake the pope’s critique of the
communist curtailment of religious freedom to mean
unqualified support for the version of religious liberty
promoted on these shores, while SPJII’s criticism of
Marxist economic principles was quickly misinterpret-
ed to be a flat-out endorsement of capitalism.
SJPII’s first encyclical, Redemptor Hominis (“The
Redeemer of the World”), promulgated on March 4,
1979, let everyone know just where his pontificate
would be coming from: “Jesus Christ is the center of
the universe and of history.” Each person has dignity,
and our nature is not simply material but also spiritual
and moral. Real freedom is founded upon truth. And
God, who is love, has perfectly revealed this truth in
our savior, Jesus Christ.
The Marxist Solution has failed
Pointing out that communism and socialism proved
to be abject failures will not elicit much disagree-
ment. But less recognized is how these “isms” were at-
tempts to address the excesses of the dominant system,
namely capitalism. In singing the theoretical praises
of free enterprise, conservatives ignore how capitalism
as practiced in the West is defined by its excesses: an
overwhelming emphasis on materialism, and com-
plete denial of a spiritual dimension to human exis-
tence. Saint John Paul II’s 1991 encyclical Centesimus
Annus (“In the Hundredth Year”, promulgated on the
anniversary of Leo XIII’s Rerum Novarum), had as its
major theme just this point. After the fall of commu-
nism, should capitalism be the goal of countries now
making efforts to rebuild their economy and society?
SJPII answers as follows:
If by “capitalism” is meant an economic system
which recognizes the fundamental and positive role
of business, the market, private property, and the re-
sulting responsibility for the means of production,
as well as free human creativity in the economic sec-
tor, then the answer is certainly in the affirmative,
even though it would perhaps be more appropriate
to speak of a “business economy,” “market econo-
my,” or simply “free economy.” But, if by “capital-
ism” is meant a system in which freedom in the eco-
nomic sector is not circumscribed within a strong
judicial framework which places it at the service of
human freedom in its totality, and which sees it as a
particular aspect of that freedom, the core of which
is ethical and religious, then the reply is certainly
negative.
He continues in the same encyclical:
The Marxist solution has failed, but the realities
of marginalization and exploitation remain in the
world, especially in the Third World, as does the re-
ality of human alienation, especially in the more ad-
December 2015  /  37
 vanced countries…. Vast multitudes are still living
in conditions of great material and moral poverty.
The collapse of the Communist system in so many
countries certainly removes an obstacle to facing
these problems in an appropriate and realistic way,
but it is not enough to bring about their solution.
Indeed, there is a risk that a radical capitalistic ide-
ology could spread which refuses even to consider
these problems, in the a priori belief that any at-
tempt to solve them is doomed to failure, and which
blindly trusts their solution to the free development
of market forces.
In our post Vatican II era, there has been what might
be charitably described as a fascination on the part of
conservative Catholic commentators in this country
with non-Catholic perspectives on key subjects, such
as religious freedom and economics. This fascina-
tion has led our Catholic establishment to overlook
the finer points of what Saint John Paul II was broad-
casting in 1979, and the all-important distinctions he
went out of his way to detail in 1991. Say what you
will about the perceived shortcomings of Pope Francis’
off-the-cuff style, he deserves props for attempting to
resurrect the ultimate message and the all-important
distinctions, much to the chagrin of many a conserva-
tive Catholic stalwart.
That “there are good things happening in the Church
today” was a popular theme sounded by the handful
of attendees I had an opportunity to interact with.
And, as a group, we were complimented several times
throughout the week by different speakers that our
large numbers indicate just how “vibrant” the Church
is today. But the definition of what constitutes “good”
or “vibrant” is a matter of opinion. I shared a spot
at lunch one day next to a woman who is now near-
ing retirement, after spending decades working in the
Development Office at Villanova University. The two
of us are approximately the same age, and we enjoyed
a very pleasant, wide-ranging chat. She was quite
proud of the strong presence Villanova was having at
the WMOF, including the appearance of three sepa-
rate presenters from the ranks of the faculty, providing
some 500 volunteer foot soldiers, and hosting or co-
hosting a string of events in the month leading up to
the Adult Congress, all inspired by the WMOF.
It turned out this woman had attended the same
Digging into Dignity presentation that I had. But she
took umbrage at the way Professor Collett had com-
plimented the number of priests and religious in the
38  /  Culture Wars
audience, thanking them for their service on behalf
of the Church. My lunch companion also didn’t like
the way all the nuns in that audience were dressed in
their habits. Together these things struck her as a pro-
nounced example of that dread disease infecting the
Church known as “clericalism.” I cited Bishop Robert
Barron’s reference that “the City must conform itself
to God”, and she of course immediately recognized it
as coming from Augustine, since Villanova is run by
the Augustinian order. Then, on the heels of that ref-
erence, she said: “John Courtney Murray at the time
of the Second Vatican Council had a very important
idea, to separate the Church from any sort of author-
itative role in the public life of Catholics, including
university life. Prior to that the Church had a say in
everything, and that was not a good situation. Think
of Spain…”
There was a distinct trend among the reference mate-
rials being used at the WMOF. Everything seemed to
come from the documents of Vatican II (1962-1965),
with all papal references coming from the post-Vatican
II popes, consisting mainly of the magnificent trio of
SJPII (1978-2005), Benedict XVI (2005-2013), and
Francis (2013- ). With a little Paul VI (1965-1977)
thrown in for good measure. All of which was fine by
me. But after a while I started to detect a certain bias
against anything that came before Vatican II, as if the
stellar popes from, say, the one hundred years immedi-
ately prior to the council were just a mediocre collec-
tion of stodgy old Italian dudes, of whom we are now
more than a little embarrassed.
Litmus Test
There is no denying that one’s opinion of the Second
Vatican Council is something of litmus test. Today’s
under-siege headlines may have pushed this old debate
to the back burner, but it hasn’t gone away. One camp
fervently believes Vatican II renewed the Church, and
made it relevant for the modern world. The other
camp, one could say, believes the Council rendered the
Church a shell of its former self, and thoroughly ir-
relevant.
In his Keynote Address, Bishop Barron reminded
us of the Second Vatican Council’s primary objec-
tive: Opening up the Catholic Church to the modern
world, and bringing more people into communion
with it. If the likes of Henri de Lubac, Romano Guar-
dini, Joseph Ratzinger (later Pope Benedict XVI), and
Hans Urs von Balthasar - some of the important theo-
logians who brainstormed many of the council docu-
ments - could see the state of the Church in 2015, Bar-
ron speculated they would have recognized their proj-
ect as a failure. He was referring to the massive attri-
tion of our own people, those who have been baptized,
confirmed, catechized, and educated - and who have
subsequently decided to leave. He cited this attrition
as a “tragedy”. The Vatican II decision to elevate the
vernacular Novus Ordo, and “retire” the ancient Latin
Rite, was intended to revive our worship, and bring
more people to the Mass. Instead, 75% of Catholics
don’t even bother to show up on Sunday. Faced with
these statistics, how can the Second Vatican Council
be seen as anything but a failure?
It’s not as though the council documents themselves
are in any way suspect or subversive. The (4) Consti-
tutions, (3) Declarations, and the (9) Decrees coming
out of the council did not change Church teaching.
True, the council fathers didn’t do themselves any
favors by dismissing the extensive preparatory work
done by Alfredo Cardinal Ottaviani (1890-1979) in
the years leading up to the council, or by switching off
Ottaviani’s microphone when he exceeded the allotted
time for speakers, during the October 30, 1962 ses-
sion concerning proposed changes to the Mass. Nor
did they help their cause by inviting the American Je-
suit John Courtney Murray of We Hold These Truths
fame into the proceedings, during the second session
in 1963. In attempting an intellectual response to a
Western modernism no longer well-disposed to Chris-
tianity, some doctrine - while intended to be faithful
- may have been “developed” in such a way as to leave
a little too much of it open to interpretation.
Perhaps the only real problem with the Second Vati-
can Council is that its interpretation was allowed to be
dominated by American Catholics.
Nowhere did the American emphasis make itself felt
more readily than in the council’s ground-breaking
“Declaration on Religious Liberty” (Dignitatis Huma-
nae). Ottaviani’s fear was that a “democratic” version
of religious liberty would result in religious indiffer-
ence and then a collapse of religious conviction, which
would in turn lead to state hostility toward religious
believers and religious institutions. His theological
argument against this sense of religious freedom was
simply that “error has no rights.”
Cardinal Ottaviani lost out to those at the council
who were influenced by John Courtney Murray’s at-
tempts to reconcile Catholicism with a pluralistic soci-
ety. Taking his cue from the work of Orestes Brown-
son, Murray developed his viewpoint in a series of
essays written during the 1950s. Traditional Church
teaching on church/state relations was “inadequate
to the moral functioning of contemporary peoples”,
wrote Father Murray. He believed a democratically
structured modern state (i.e. The United States of
America), promoting religious freedom, represented
a “new dictate of natural law philosophy,” and creat-
ed with it a new moral paradigm. Murray essentially
brought the idea of American Exceptionalism to bear
on matters of faith and morals. The Magisterium of
the Church was no longer the final authority.
This challenge to Church teaching expressed itself
immediatelyin the Land O’ Lakes conference of 1967,
with Notre Dame’s President Father Theodore Hes-
burgh leading a group of other Catholic universities
in declaring their academic freedom from the Church’s
Magisterium. There was also an immediate assault on
the moral teaching, with widespread American dissent
from Humana Vitae (“Of Human Life”), the 1968 en-
cyclical in which Paul VI had the audacity to ignore
the advice of John D. Rockefeller III and other promi-
nent opinion-makers, to reaffirm Church teaching on
the conjugal act as being intended by God as both
unitive and procreative.
Challenge to social teaching
It continued as a challenge to the social teaching.
Starting with Michael Novak’s The Spirit of Demo-
cratic Capitalism (1982), we have been told by a series
of self-described official American Catholic spokes-
people, such as Novak and George Weigel and Father
Robert Sirico, that “the free market is inherently
moral.” Just as we were told by the late Father John
Neuhaus, and are currently being told by Princeton’s
Robert George and all the other serious academics
who get their stuff published in the prestigious journal
First Things, that “religious freedom allows the prac-
tice our faith.”
By liberating our universities to “pursue truth” out-
side the Magisterium (an oxymoron if ever there was
one), and by adopting the “free market” and “religious
freedom” as our economic and social benchmarks, we
have painted ourselves into a corner.
These popular interpretations run counter to what
the documents of the Second Vatican Council actually
December 2015  /  39
 Comcast tower dwarfing Philadelphia’s City Hall
say, according to Bishop Robert Barron. The “Call of
the Laity” at the heart of Vatican II is a call to holi-
ness. In rediscovering the Imago Dei, we are “to teach
our culture how to worship aright.” We must not be
cowed into prophetic silence, but must engage in pro-
phetic speech for the sake of the world. This includes
speaking of the moral law in a clear and unambiguous
manner. The Church uses the phrase “intrinsic evil”,
because some things are wrong in themselves, against
the order of creation. Our belief cannot remain a per-
sonal hobby. The goal of our kingly mission is to or-
der the City to God, until the city itself has become a
temple. If we keep our religion to ourselves we are not
fulfilling that mission.
Doesn’t the American version of “religious freedom”,
the one our scholars and churchmen are so committed
to, force us to keep religion to ourselves? Petitioning
the courts and the Congress for the freedom to prac-
40  /  Culture Wars
tice our faith without interference from the secular
state, amounts to just that: “let us do our thing, and
we’ll let you do yours.” How does this mesh with the
teaching Bishop Barron unpacked so well for us at the
WMOF?
Also implicit in everything Barron said in Philadel-
phia is that the teaching on supersessionism still ap-
plies. Since the Second Vatican Council’s Declaration
on Religious Liberty, “pluralism” and “religious free-
dom” have been mistakenly interpreted to mean the
Mosaic Covenant remains valid for Jews, instead of
having been replaced or superseded by the New Cov-
enant, as the Church has always taught. This tacit sus-
pension of supersessionism has further watered down
our prophetic voice, as we have been misled into be-
lieving we no longer have an obligation to convert all
nations. Which leaves some of us scratching our heads
over the “New Evangelization” we are always hearing
so much about.
Capstone
As inspirational as the WMOF in Philadelphia was,
it would have benefited from a capstone, a sort of
bookend to Bishop Barron’s Opening Keynote Address,
had anyone been able to provide one. (Readers of this
journal may be forgiven for thinking they know just
the person who could have provided such a capstone.)
As it is, we are left to grapple with a major contradic-
tion: The Imago Dei is compromised when we stop
trying to convert the culture, and instead adapt our
faith to the secular contours of that culture. But since
it has not been openly repudiated, America is still to
be thought of as the “city on a hill” and a light to the
world, per that old Protestant formulation. Which
forces Catholics into awkwardly maintaining that the
offending culture in need of conversion is somehow
not an accurate representation of our nation’s soul.
Quas Primas (“On the Kingship of Christ”) was pro-
mulgated by Pope Pius XI on December 11, 1925,
six years prior to his previously referred to encyclical
Quadragesimo Anno. Yes, he is another in a long line
of stodgy old Italian dudes we don’t like to think about
anymore. This encyclical is very short, and could be
easily read in a single sitting. Thoroughly digesting
what the pope has to say, however, will take a little
longer. He claims the manifold evils in the world are
due to the fact that the majority of men and women
have thrust Jesus Christ and his holy laws out of their
lives, and that these holy laws no longer have any place head, how many of the 18,000 people reported to
in either private affairs or politics. have been in attendance at the MWOF in Philadel-
When once men recognize, both in private and phia would you say view the subject of television in
public life, that Christ is King, society will at last re- a positive light? Who see the boob tube as having an
ceive the great blessings of real liberty, well-ordered endearing role to play in the formation of their fami-
discipline, peace and harmony… If princes and lies? Not many, one would venture to guess. Why
magistrates duly elected are filled with the persua- then is it that the single biggest financial supporter of the
sion that they rule, not by their own right, but by WMOF is a television company? Comcast NBC/Uni-
the mandate and in place of the Divine King, they versal is a media conglomerate that began as a humble
will exercise their authority piously and wisely, and provider of cable services several decades ago, and has
they will make laws and administer them, having in since grown through a series of aggressive mergers and
view the common good and also the human dignity
acquisitions to become a major provider of broadband
of their subjects. The result will be a stable peace
and tranquility, for there will be no longer any cause access, as well as the owner of a powerful television
for discontent. network, and an equally powerful movie studio.
These guys are the quintessential Philadelphia suc-
Again we see how Catholic thinking runs exactly cess story. Comcast’s decision to stay put after their
counter to the idea of a pluralistic society at the heart meteoric rise, rather than relocate the heart of their
of our founding. Put in even blunter terms, Pius XI operation to the likes of Los Angeles or Manhattan,
is boldly proclaiming that our revered “separation of was greeted with hosannas by local civic leaders across
church and state” is irrevocably flawed. From the the political spectrum. Their first high-rise headquar-
standpoint of modernity, it’s hard to imagine a more ters building opened in 2008; when construction be-
outrageous statement, isn’t it? Or one more likely to gan on a companion tower in the summer of 2014, it
plunge most of our acquaintances, Catholic and non- signaled the end of the recession here in town. The
Catholic alike, into a state of apoplexy. Before anyone owners are well-known to be philanthropists of the
rushes to begin reciting the historical record of so- first order. Any local charity or good cause in need of
called Church abominations against humanity, under- funds has Comcast on speed dial.
stood as having inspired the doctrine of separation in
the first place, let us consider the words of G.K. Ches- Not Alone
Comcast is certainly not alone in em-
bodying the unfortunate dichotomy that
exists in today’s business world. They just
Comcast is certainly not alone in em- happen to be a local example of a species
bodying the unfortunate dichotomy that proliferates everywhere. As long as you
are wildly successful, nobody asks too many
that exists in today’s business world. questions. There is no reason to think the
owners and upper management of Comcast
are anything but the finest of human beings
in their private lives. The problem is with
terton: “Christianity has not been tried and found some of the products they peddle. One can imagine
wanting, it has been found difficult and left untried.” their own loved ones being shielded from the harsher
Let us wash the scales from our eyes, and loosen the aspects of their programming. But in a situation anal-
chains that bind us. Let us begin the process of setting ogous to the heroin dealer selling to kids in the neigh-
aside the Americanism of which we are so proud, that borhood, Comcast is not too worried about any sort of
our hearts and minds may become receptive to a truly deleterious effect on the moral fiber of the nation that
Catholic anthropology. may result from viewing the “entertainment” they pro-
As an example of the American Catholic inability to duce and/or transmit. After all, people are download-
see the forest for the trees, we submit for your consid- ing and viewing of their own free will, right? Who are
eration the subject of television. Off the top of your we to tell the public what they should or should not
December 2015  /  41
 do? Our job is to run a profitable business.
That Comcast would still be profitable if they took a
stand in the interest of the common good, and chose
not to produce or transmit the worst stuff of their own
volition, is an argument that has no purchase. Be-
cause, for one thing, the worst stuff is frequently the
most profitable stuff of all. A state of affairs directly
attributable to our fallen nature. Which explains the
imperative to shape our desires to conform with God’s
will for us, in order to achieve virtue and excellence
in our lives, and find true happiness. Why would
Comcast, or any corporation for that matter, willingly
“leave money on the table?”
The Pontifical Council for Justice and Peace, in col-
laboration with the John A. Ryan Institute for Catholic
Social Thought at the University of St. Thomas in Min-
neapolis, Minnesota, conducted a seminar in February
2011 entitled: Caritas in Veritate: The Logic of Gift and
the Meaning of Business. Underlying the meeting was
the Church’s firm conviction that all Christians are
called to practice charity in a manner corresponding
to their vocation, and according to the degree of influ-
ence they wield in the polis. Out of this seminar came
a handbook, a small volume designed to be utilized by
professors in formative moments and for instruction
in schools and universities. The name of that hand-
book is Vocation of the Business Leader. What follows
is a brief excerpt:
Businesses certainly have the potential to be a force
for great good in any society, and many do live up
to their moral and economic promise. Numerous
obstacles, however, may stand in the way of realizing
this potential. Some of these obstacles are external
to the business - and its leaders usually have a lim-
ited capacity to influence them - such as the absence
of the rule of law or international regulations, cor-
ruption, destructive competition, crony capitalism,
excessive state intervention, or a culture hostile to
entrepreneurship in one or more of its forms. Oth-
ers are internal, such as treating employees as mere
“resources”, treating the business itself as no more
than a commodity, rejecting a proper role for gov-
ernment regulation of the market place, making
money from products that are not truly good or ser-
vices that do not truly serve, or exploiting natural
resources in a destructive way.
Comcast is no different than many other successful
corporations. As long as there is money to be made,
its vocabulary does not extend to concepts such as
“products that are not truly good” or “services that do
42  /  Culture Wars
not truly serve.” Of course, implementing Catholic
teaching on subsidiarity would go a long way to elimi-
nating this narrow focus. Our commercial enterprises
are now so large and complex, there is no longer any
connection between the movers and shakers at the
top, and those at the bottom who are being manipu-
lated. It’s all just numbers on a spreadsheet. Estab-
lishing a relationship between the decision makers and
those most affected by their decisions is the essence
of subsidiarity. The objective is to create, apart from
any elaborate regulatory or enforcement mechanism, a
Charles Dickens-like, Ghost of Christmas Future effect.
Subsidiarity can serve as a reliable formula for helping
our investment/ownership class behave less like high-
end heroin dealers, and more like the finest of human
beings they consider themselves to be in their private
lives.
We are left with the image of the Archbishop of
Philadelphia, after accepting Pope Benedict’s 2012
offer to host the WMOF, faced with the daunting
task of having to raise some $40M to make it all hap-
pen. He and his extensive staff understandably had to
knock on a lot of doors around town, and solicit many
a corporate sponsor. The biggest donors no doubt got
an audience with the archbishop, and may have also
enjoyed something of an open line of communication
with him over the course of years it took to pull this
thing together.
The non-stop fundraising naturally extended to co-
zying up to a media conglomerate that is the biggest
game in town, with the fattest wallet, but that also
happens to defy everything the event is supposed to
stand for. A most unsavory prospect, to say the least.
And talk about finding oneself in a compromising po-
sition. How can Archbishop Charles Chaput be ex-
pected to lead Philadelphians in “right praise”, the way
Saint John Paul II did for the Polish people of Warsaw
in June of 1979, when he is forced to go hat-in-hand
to the very ones who are enslaving us? When the ones
most in need of conversion are providing the make-or-
break funding so necessary to our recently concluded
World Meeting of Families? My father was forever
admonishing us that when you are in debt, you don’t
own your own soul. The corporate fundraising cam-
paign the archdiocese was forced to undertake as host
of the WMOF is a variation of what he meant. The
American regime undermines our belief and practice
at every turn. That’s what the stodgy old Italian dudes
have been trying to tell us, for quite a long time now.
 rament. Not only would I be finally absolved of the
RCIA, cont’d from p. 13
sins I’d carried around with me for years. But once I
had my first Sacrament, “they” couldn’t keep me out:
whether it was the bureaucratic rules that hindered me
The classes were much less rigorous than the other
or the demons that plagued me.
program -- just an hour after Mass, no evenings, no
I was received into the Catholic Church in early
field visits, or homework assignments. Most of the
2015, which was the most exquisite experience of my
group members were faithful Catholics who attended
life. The pastor personalized it, talking about my love
for the sense of community; and they inspired me with
for Jesus and the Church. He celebrated a full Mass,
their love of the faith.
although there were just a few people there.
A few weeks into my new RCIA program, I was en-
Sadly, none of my Protestant friends whom I in-
joying the fellowship. But it struck me one day that I
vited came. I knew that it wasn’t personal but that
was no closer to becoming a Catholic than I was a year
because of their misconceptions about Catholicism,
ago. Now relegated to a spiritual no man’s land -- no
they couldn’t support my conversion. They made their
longer Protestant but not yet Catholic -- the dark spir-
choice; and I made mine.
its were having a field day harassing me. It was the
As I write this, another round of RCIA classes is
morning of an RCIA class when I had that nightmare
starting in churches around the country. My joy at
about being trapped on a roof with no one rescuing
having finally become a Catholic is tinged with sad-
me, and I woke up sobbing.
ness at what I had to go through, at what the Church
At class that day, the floodgates opened, and I started
puts people through to come into full Communion
crying uncontrollably. I told them about the dream,
with our Lord.
and about my 13 months of trying to find someone to
Like so many post-Vatican II debacles, RCIA needs
help me enter the Church. I explained my desperation
to go. The Church must return to its obligation to
to have my sins forgiven through Confession and to
swiftly make disciples of all nations.
receive the Blessed Sacrament. When I was through,
If it doesn’t, the Body of Christ will continue to
they stared at me in stunned silence.
shrink, and many people who need Jesus and our faith
After the group was over, the RCIA coordinator
will fall between the cracks. This will be bad news for
took me aside. He told me that it was his opinion that
the Catholic Church. But it will be good news for
I was ready to become a Catholic, and that he would
the user-friendly evangelical and Pentecostal church-
write to the pastor and recommend that I be received
es, which are growing like wildfire all over the world.
into the Church as soon as possible. I gave him a
What those Protestants know -- and which, tragically,
grateful hug. God had sent someone to rescue me.
many Catholics have forgotten -- is that bringing peo-
A few days later, I met with the pastor, who asked
ple to Christ is what we are here to do. And the Prot-
something that floored me, “When would you like to
estants understand that, by doing so, the eternal soul
be received into the Church?” He even offered to hold
they are saving is also their own.
a private Mass for me. We picked a date (although
the pastor needed the permission of the Bishop, an-
other bureaucratic hurdle that kept me on pins and Laura Evans
needles for several more weeks). The pastor and I also
Laura Evans is a pen name. Laura was received into
scheduled a time for my first Confession.
the Catholic Church in early 2015. Shortly thereaf-
ter, Laura helped her friend, Mary, be received into
The Night Before the Church as well, without RCIA. Both are devout
and faithful Catholic women, who attend Mass every
The night before my Confession, I lay in bed, eyes
Sunday. Laura would like to express her heartfelt ap-
wide open and unable to sleep. I felt something that
preciation to Mike Jones for his invaluable support
I never felt before, not happiness or joy-- but way be-
during her long and winding road into the Catholic
yond that. I felt bliss. My body tingled blissfully at
Church. “Thanks, Mike. I couldn’t have done it
the prospect of receiving my very first Catholic Sac-
without you.”

December 2015  /  43
 REVIEWS
Germania Delenda Est
   comte Leon de Poncins, State Secrets (Reconquista
Press, 2015) 287 pp, ISBN: 978-0-9933993-0-5
At the beginning of his book
State Secrets, the Comte Leon de
Poncins presents us with a quote,
which I have altered by removing
one word:
It is only when we realize that
[country X] was invaded by
hundreds of thousands of in-
habitants from Massachusetts,
Pennsylvania, Florida, Ilhnois,
Wyoming, California, Loui-
siana, and subsequently from
Ontario, Manitoba, Rhode-
sia, and New South Wales,
whose only possible motive
was to hasten the triumph of
democracy, that we begin to
understand something of the
power of Israel. The power to
stir up a whole nation of solid,
egoistical, and utilitarian indi-
viduals, and to persuade them
that their greatest privilege is
to set out and get themselves
killed at the uttermost ends
of the earth, with no hope of
gain for themselves or their
children and almost without
their understanding against
or for whom they are fighting,
or why, is a simply incredible
phenomenon which makes
one afraid when one comes to
think about it.1
44  /  Culture Wars
The word missing from this quote
was France, and the war to which
it referred to was the First World
War. The fact that the contempo-
rary reader could have substituted
Iraq or, now, the Ukraine into that
passage without changing either its
relevance or accuracy is just one
indication of the timeless value of
Poncins’ book State Secrets.
The thesis of Poncins’ book is
blindingly clear and breathtakingly
simple:
At a crucial period in history,
the fact is that a group of Jews
in political circles succeeded in
secretly orientating the foreign
policy of the United States
and thereby played a role of
the utmost importance in de-
termining the turn of events
in Europe. In other words, as
a result of their activities, the
whole strength of the United
States at the height of the war
was placed at the service of
Israel’s revolutionary interests
and ideology.2
What Poncins had to say about
World War I and World War II is a
fortiori true of America’s disastrous
invasion of Iraq in 2003 and the
even more disastrous coup d’etat in
the Ukraine ten years later. In each
instance, world Jewry in conjunc-
tion with the Jewish Revolutionary
Spirit, commandeered American
foreign policy and launched the
United States of America into a war
whose sole beneficiary was Israel.
Those who navigate by political la-
bels may find this claim bewilder-
ing because the Jews who comman-
deered American foreign policy
during World War II were not only
committed Marxists; in the case of
Harry Dexter White, the real au-
thor of the Carthaginian Morgen-
thau Plan for a defeated Germany,
they were agents of the Soviet
Union as well. The Jews who got us
into the disastrous 2003 invasion
of Iraq were, paradoxically, notori-
ously anti-Communist. Known as
Neoconservatives, they purported
to represent the opposite end of
the political spectrum. The results,
however, were the same. What Paul
Wolfowitz and Leo Trotsky shared
was not just their penchant for per-
petual war; the crucial trait they
shared was being Jewish, which in-
volved a permanent commitment
to revolutionary change as well an
irrevocable commitment to imple-
menting the Jewish Revolutionary
Spirit during their respective peri-
ods of world history.
If Catholics know the name
Comte Leon de Poncins at all, it is
as one of the great unsung heroes
of the Second Vatican Council.
Poncins was the man who exposed
the Jewish plot to overturn Church
teaching on the Jews, and he did
this, unaware of the activity of dou-
ble agents like the Jesuit Malachi
Martin, just by citing in extenso the
hatred for Christ and His Church
which the main architects of this
plot had already expressed in their
writings.
Krefeld, Hungerwinter, March 1947

Jewish people,
and their efforts
met with suc-
cess since 1951
bishops, cardi-
nals, archbish-
ops and council
fathers voted to
reform Catho-
lic teaching ac-
cording to the
desires of Jules
Isaac, the B’nai
B’rith, and the
World Jewish
Congress.3

In October 1965, Poncins
showed up at the Council with
thousands of copies of his pam-
phlet Le Probleme Juif face au Con-
cile, which “contained a brief his-
tory of the role of Jules Isaac in the
preparation of the conciliar schema
on the Jewish Question, and a
summary of the theses.” In an ar-
ticle in Le Figaro in October 1965,
Rene Laurentin, later the foremost
promoter of the phoney Medjugor-
je apparitions, cited Poncins’ tract
as a “vigorously anti-Semitic docu-
ment,” which “had been liberally
distributed to the [Council] Fa-
thers.” The message of Laurentin’s
attack was obvious: as Poncins put
it, “these ‘anti-Semites,’ who use
a formidable weapon, the texts of
Jewish authors themselves, must
at all costs be silenced.” Poncins
was indignant. Jules Isaac, the au-
thor of the plot to subvert Church
teaching at the Council, could call
the Evangelists liars, but “because I
simply quote Jules Isaac, Johsua Je-
houda, and others, I am described
as a despicable anti-Semite.”
Convinced that the Council Fa-
thers who passed the schema on the
Jewish Question had not read their
writings, Poncins had the novel
idea of reprinting what Jews like
Isaac, Jehouda, and Memmi had
written about the Catholic Faith,
because Poncins was certain that:
When Jules Isaac and his as-
sociates went to Rome, they
were careful not to mention
What Poncins had to say about World War I
and World War II is a fortiori true of Ameri-
ca’s disastrous invasion of Iraq in 2003.
these passages in their books;
they spoke of Christian char-
ity, of ecumenical unity, of
common biblical filiations, of
Judeo-Christian friendship,
of the struggle against rac-
ism, of the martyrdom of the
Missing from
the discussion
at the Council
were passages like
Memmi’s diatribe
against Catholi-
cism: “Your religion is a blasphemy
and a subversion in the eyes of the
Jews. Your God is to us the Devil,
that is to say, the symbol and es-
sence of all evil on earth.”
It was figures like Memmi who
were guiding the Catholic Church
toward a new era of ecumenical
dialogue, and the Council Fathers
found themselves sleepwalking into
a catastrophe until Poncins brought
texts like this to their attention.
Jules Isaac was only slightly less
intemperate than Memmi in at-
tacking the Church he purported
to reform. After making one un-
supported claim after another—
December 2015  /  45
 Abandoned Packard Plant, Detroit, Michigan
“No, Pilate did not protest his in-
nocence. . . . No, the Jewish crowd
did not cry out: ‘His blood be
upon us and upon our children’”—
Isaac had the effrontery to call the
Gospel of St. Matthew “obviously
tendentious.” After claims based
on nothing more than his ipse dix-
it, Isaac appended a “therefore” to
his non-conclusion:
Therefore, the total responsi-
bility of the Jewish people, of
the Jewish nation, and of Israel
for condemning Jesus to death
is a matter of legendary belief
and not based on solid histori-
cal foundation. . . . To main-
tain the opposite viewpoint,
one would have to be intracta-
bly and fanatically prejudiced,
or have a blind belief in a tra-
dition which, as we know, is
not “normal” and thus ought
not to be laid down as a rule
46  /  Culture Wars
of thought, and acts against innocent
even for the Christians. . . Not only had
most docile sons the Jews of Rome been forced
of the Church— to live in a ghetto until a pope
a tradition no longer governed that city
which, more- . . . but almost everywhere in
over, is infinitely Europe Jews had been made
noxious and to seem strange, sinister, and
murderous, and repulsive. A long road of dis-
which, as I have graceful preaching was one
said and shall of the paths across the centu-
repeat, leads to ries which to the Nazis’ death
Auschwitz— camps and in the end, not
Auschwitz and Judaism but Christianity, was
other places. discredited.
Some six mil-
lion Jews were In State Secrets, Poncins applies
liquidated solely the same rigorous devotion to pri-
because they mary sources he used in exposing
were Jews and the machinations of the Jews at
thus brought
the Vatican Council to the occult
shame not only
upon the Ger- history of geopolitics in the 20th
man people but century and comes to the same
upon the whole conclusion. In order to understand
of Christianity, what is really going on, the student
because, with- of history has to pay attention not
out centuries of to the main characters who strut
Christian teach- the stage of world history, people
ing, preaching, and vitupera- like Franklin Delano Roosevelt,
tion, Hitler’s teaching, propa- but rather the Jews who served as
ganda, and vituperation would
their advisors, people like Hans
have been impossible.
Morgenthau, who hijacked Ameri-
Forty years later, rabbis were re- can foreign policy and directed it
peating Isaac’s unsubstantiated to one disastrous outcome after
claims almost verbatim at celebra- another during his time as Sec-
tions of Nostra Aetate, Vatican II’s retary of the Treasury. With the
statement on the Jews and other help of his Jewish advisors as well
non-Christian religions. In the fall as financiers like Bernard Baruch
of 2005, Israel’s chief rabbi Yona and Communist spies like Harry
Metzger wrote in the pages of Dexter White, Morgenthau “took
America, the US Jesuit magazine, control of American foreign policy
that: during the years 1934-1945.” At
this crucial epoch in world history,
Not only ignorant peasants or
monks but also eminent theo- a group of Jews in political
logians and spiritual teachers circles succeeded in secretly
had attacked the Jews as the orientating the foreign policy
“killers of Christ,” as a people of the United States, and they
now abandoned by God, a played a major role in the de-
race deserving not its envied velopment of events in Europe.
wealth but revenge for plots It is not stating it too strongly
 to say that it was a question of
Secretary of the Treasury Mor-
genthau, surrounded by exclu-
sively Jewish collaborators and
advisers, pursuing a policy
which was dictated purely by
Jewish concerns and without
for one moment caring about
American interests.4
Morgenthau and his assistant
Harry Dexter White were the au-
thors of the now largely forgotten
Morgenthau Plan, the discredited
predecessor of the Marshall Plan,
which sought to turn conquered
Germany into an agricultural na-
tion which would have been inca-
pable of feeding its own people:
Stated in its simplest terms,
the objective of the Morgen-
thau Plan was to de-industrial-
ize Germany and diminish its
people to a pastoral existence
once the war was won. If this
could be accomplished, the
militaristic Germans would
never rise again to threaten
the peace of the world. This
was the justification for all the
planning, but another motive
lurked behind the obvious
one.
Roosevelt’s cabinet—hardly
composed of Nazi sympathizers—
was appalled at the Morgenthau
Plan. Both Secretary of War Stim-
son and Secretary of State Hull re-
acted with horror at Morgenthau’s
insistence that “the German pop-
ulation be placed on a starvation
diet.” Stimson insisted that “The
way to meet the Germans . . .was
through ‘principles of Christian-
ity and kindness,’” remarks which
“aroused the wrath of Morgenthau
and Hopkins, both of whom in-
sisted upon the total elimination of
Germany as a European economic
factor and a less than subsistence
diet for its people. Hopkins even
argued against ‘any steel mills at all’
in postwar Germany.”
Based on the testimony of Hull
and Stimson, Poncins claims that:
The most immediate and ob-
vious result of this extrava-
gant plan would have been
the deaths of thirty million
inhabitants from starvation in
Western Germany alone. This
is precisely what the Ameri-
can War Minister, Stimson,
promptly remarked as soon
as he heard about this mad
scheme, to which Roosevelt
and Churchill had given their
assent at Quebec. Morgen-
thau and his assistants were
completely indifferent to this
possibility. If they were pushed
to the limits, Morgenthau was
prepared to concede that the
excess Germans should be de-
ported to Africa.
Because Morgenthau and his
Roosevelt’s cabinet—hardly composed
of Nazi sympathizers—was appalled at
the Morgenthau Plan.
Jewish advisors had Roosevelt’s ear
and Stimson and Hull did not, a
series of draconian, punitive mea-
sures, based on Jewish notions of
vengeance, got implemented as
America policy, with disastrous re-
sults. The first disastrous result was
a prolongation of the war leading
to the unnecessary deaths of more
than 100,000 American soldiers
and countless Germans. According
to Lt.-Col. John Boettiger, the Pres-
ident’s son-in-law, the Morgenthau
Plan was worth “thirty divisions to
the Germans.” The Morgenthau
Plan was taken as proof that every-
thing that Germans ever said about
the Jews was true. Goebbels, who
“was having a field day,” writing
headlines like “Morgenthau sur-
passes Clemenceau” and “Roosevelt
and Churchill agree at Quebec to
the Jewish Murder Plan,” used the
Morgenthau Plan “as a rallying cry
to the German people to put up a
last-ditch resistance.”
The White/Morgenthau plan
wasn’t the only plan for Jewish
vengeance circulating at the time,
nor was it the most radical. Ber-
nard Baruch criticized its author as
a “sissy.” In Germany Must Perish,
another Jew, Theodore N. Kauf-
man “advocated the total destruc-
tion of the German population by
a very simple means: the massive
sterilization of all men and women
of German nationality between the
age of puberty and 60 years.”
“This modern method,” Kauf-
man continued, “known to science
as Eugenic Sterilization, is at once
practical, humane, and thorough
. . . .The consequent gradual dis-
appearance of the Germans from
Europe will leave no more negative
effect upon that continent than did
the gradual disappearance of the
Indians upon this.”
December 2015  /  47
 Roosevelt and Morgenthau
Poncins feels that the combined
efforts of White, Morgenthau, Ba-
ruch, and Kauffman led directly to
the death camps:
It is very important to notice
that Kaufman’s book was pub-
lished in the United States in
1941, at a time when the Jews
had not yet been assembled in
the death camps. It is permis-
sible to suppose that Hitler
was inspired by it when he
took the decision to do away
with the Jews who were in
his control and who served as
hostages to him in some way
or other. Thus he used against
them the very measures of an-
nihilation which Kaufman
and then Morgenthau and
Baruch advocated against the
German people.
It certainly led to a prolongation
of the war: “Convinced by Kauf-
man’s book, by the Morgenthau
documents and by the Casablanca
48  /  Culture Wars
Conference that the defeat of Ger-
many would herald the destruction
of the country, the whole German
people fought to the last with a
desperate energy.”
real rationale
But the real rationale behind
White’s Morgenthau plan was to
make America so odious in the eyes
of the Germans that they would
willingly embrace Stalin’s Soviet
Communism as a more humane
alternative:
The hidden motive was un-
masked in a syndicated col-
umn in the New York Herald
Tribune in September 1946,
more than a year after the col-
lapse of the Germans. The real
goal of the proposed condem-
nation of “all of Germany to
a permanent diet of potatoes”
was the Communization of
the defeated nation. “The
best way for
the German
people to be
driven into
the arms of the
Soviet Union,”
it was pointed
out, “was for
the United
States to stand
forth as the
champion of
indiscrimi-
nate and harsh
misery in Ger-
many.”
Poncins neatly
summarizes the
dual purpose of
the Morgenthau
plan as well as its
quintessentially
Jewish nature:
There were two
facets to this policy, which was
worked out between Morgen-
thau and Roosevelt. In the first
place, it was a policy of impla-
cable Jewish vengeance direct-
ed against not only the Ger-
man Government but against
the whole German people who
were held collectively respon-
sible for the crimes and errors
of Hitler. And it was a policy
of revolution which favoured
the Soviet Government, with
a view to implanting Marxism
throughout Europe. On many
occasions throughout history
the Jews have been accused of
constituting an alien minor-
ity which cannot be assimi-
lated, a State within a State in
the heart of the nations. The
Morgenthau documents re-
veal that this is precisely the
case and they prove, with the
most striking evidence, that
this charge is well-founded.
On many an occasion, in
the course of the last half-
 century, Jews in finance and
revolutionary Jews—the gold
international and the blood
international—have been ac-
cused of working secretly
together in pursuit of a com-
mon Jewish ideal to conquer
the world by means of disin-
tegrating western Christian
societies. Pro-Jewish liberals
have poured scorn on this fear.
But it is a fact that, through-
out the Morgenthau docu-
ments, we learn how Jewish
barons of high finance, such
as Morgenthau, Harry Dexter
White, and Bernard Baruch,
used their positions to put the
whole resources of America at
the disposal of Soviet Russia’s
interests in central Europe.
The Morgenthau Plan was well
on its way to leading to Soviet
domination of all of Europe when
The Morgenthau Plan was well on its
way to leading to Soviet domination of
all of Europe when Franklin Roosevelt
died in April 1945.
Franklin Roosevelt died in April
1945. In July of that year, Mor-
genthau threatened to resign as
Treasury Secretary if he were not
included in the American delega-
tion at the Potsdam conference.
Seeing his moment of opportunity,
Harry Truman, who had objected
to Morgenthau’s plan when he was
a senator from Missouri, accepted
Morgenthau’s resignation and even-
tually scrapped his plan in favor of
the more humane Marshall Plan.
Poncins book State Secrets ap-
peared in 1975, and, unlike Le
Probleme Juif face au Concile, which
rallied the bishops at the council to
reassert the traditional teaching on
the Jews, it was roundly ignored
by the Catholic world, which was
determined to see the Jews, not as
“the people who killed Christ” and
“enemies of the entire human race”
(I Thess 2:15 ), but as their “elder
brothers in the faith.” This self-
imposed willful blindness on the
part of the Catholic Church has
had catastrophic geopolitical con-
sequences.
neoconservative cabal
In 1975 the neoconservative ca-
bal which would turn America into
a police state in the wake of the
9/11 attacks, and which would go
on to become responsible for the
2001 invasion of Afghanistan and
the 2003 invasion of Iraq, gained
a political foothold in Washington
when George H. W. Bush, Dick
Cheney, Donald Rumsfeld, Rich-
ard Perle, and Paul Wolfowitz got
positions in the short-lived and
ill-fated Ford Administration. By
2008, when George W. Bush left
office, that foothold had become a
strangle-hold on American foreign
policy. Barack Obama was elected
to break it, but, as the coup d’etat
which Victorian Nuland, wife of
neocon luminary Robert Kagan
showed, the Jews were still call-
ing the shots, every bit as much as
Hans Morgenthau, Harry Dexter
White, and Bernard Baruch had
done during the Roosevelt admin-
istration.
If the world had heeded Poncins
in 1975, it would have been spared
the disastrous series of wars for Is-
rael in the Middle East that have
been the mainstay of American
foreign policy since before the So-
viet invasion of Afghanistan in
April 1979 when Zbig Brzezinski
convinced Jimmy Carter to come
to the aid of Mujahideen drug
lords like Gulbuddin Hekmatyar.
George H. W. Bush and his cabal
of CIA “cowboys” eventually drove
Carter from office by bribing the
Ayatollah Khomeini to prolong the
hostage crisis. What followed was
an even more precipitous decline
into criminality, whose end is now
nowhere in sight.
That’s the bad news. The good
news is that Poncins’ book is back
in print. We greet its publication
with the hope that this time around
people may pay closer attention to
what he had to say in 1975.
E. Michael Jones
(Endnotes)
1 Comte Leon De Poncins,
State Secrets: A Documentation of
the Secret Revolutionary Mainspring
Governing Anglo-American Politics
(Devon: Britons Publishing Com-
pany, 1975), p. 11.
2 Poncins, p. 138.
3 E. Michael Jones, The
Jewish Revolutionary Spirit (South
Bend, IN: Fidelity Pres
December 2015  /  49
 Bullets
* Infallibility does not guarantee
wisdom.
* The University of Toronto is
temporarily changing its policy
on gender-neutral bathrooms after
male students in its Whitney Hall
student residence held cellphones
over female students’ shower stalls
and filmed them as they showered.
Who could have foreseen this?
The change is limited to Whitney
Hall; “there has been no change to
the designation of gender-neutral
washrooms in the other University
College Residences or elsewhere
on campus as a result of these inci-
dents.” What could go wrong?
* Playboy will no longer run pho-
tos of naked women as the imma-
ture and immoral are getting their
jollies much more explicitly on-
line.
* Queer Logic at the Vatican.
Msgr. Krzysztof Charamsa, the gay
priest fired from the Congrega-
tion for the Doctrine of the Faith,
says he’s honored his vow of celi-
bacy because he’s “never touched a
woman.”
* “You with your Church have
succeeded in making our lives as
homosexuals and lesbians noth-
ing but a Hell,”Charamsa lec-
tured Pope Francis by letter. “Your
Church should only apologize and
then keep quiet forever!” Charam-
sa’s may find life hellish now, but
that’s nothing compared to the
eternal damnation that awaits him
unless he repents and reforms his
life.
* Black is White: So Much for
the Properly Formed Conscience.
Asked how he’d accompany the
divorced and remarried in their de-
sire to receive the sacraments, Chi-
cago’s Archbishop Blasé Cupich
said: “If people come to a decision
in good conscience then our job is
50  /  Culture Wars
to help them move forward and to
respect that. The conscience is in-
violable and we have to respect that
when they make decisions, and I’ve
always done that,” adding, “I think
that gay people are human beings
too and they have a conscience.
And my role as a pastor is to help
them to discern what the will of
God is by looking at the objective
moral teaching of the Church and
yet, at the same time, helping them
through a period of discernment
to understand what God is calling
them to at that point.”
* Does Cupich believe some
people think gay people aren’t hu-
man beings and don’t have con-
sciences? If they aren’t people with
consciences, how could they repent
and reform their lives? Then again,
perhaps Cupich doesn’t believe re-
pentance and amendment of life
are necessary.
* If pro-abortion pols can receive
Communion, why not the divorced
and remarried too?
* The US Dept. of Education says
a Chicago suburban high school
district discriminated against a
transgender student and gave it a
month to provide him full access
James G. Bruen, Jr.
E-Mail: cwbullets@yahoo.com
to girls’ locker rooms or lose federal
funding. “The district’s policy stig-
matized me, often making me feel
like I was not a ‘normal person,’”
the student said in a statement re-
leased by the ACLU. Dare we sug-
gest it’s not the policy that makes
him feel abnormal?
* Scary. For Halloween, Walmart
sold an Israeli Soldier Costume
for Kids. If the neighbors refused
to surrender all of their candy, the
little IDF soldier could claim anti-
Semitism and seize it.
* The Blame Game. Israeli PM
Benjamin Netanyahu retracted his
statement that the mufti of Jerusa-
lem, Haj Amin al-Husseini, gave
Hitler the idea of annihilating Eu-
rope’s Jews. “Hitler didn’t want to
exterminate the Jews at the time —
he wanted to expel the Jews,” he’d
said, quoting the mufti as telling
Hitler, “If you expel them, they’ll
all come here [Palestine],” who
then asked, “So what should I do
with them?” to which the mufti
replied, “Burn them.” Netanyahu
had been criticized for abetting
Holocaust denial.
* “Sea ice surrounding Antarc-
tica reached a new record high ex-
tent this year, covering more of the
southern oceans than it has since
scientists began a long-term satel-
lite record to map sea ice extent in
the late 1970s,” NASA announced
recently. Probably a direct result of
Laudato si’.
* Glamour magazine named
Bruce Caitlyn Jenner its Woman
of the Year. Chastity Chaz Bono is
probably in the running for Man
of the Year, or maybe it’ll be Hil-
lary Rodham Clinton.
* Fidelity Press books make great
Christmas gifts, and Fidelity Press
e-books can be delivered on Christ-
mas Day.

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The carnival atmosphere at Zuccotti park in October
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most of which dealt with economic issues. “Debt is slav-
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a while it became apparent that there was focus after all,
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This is a powerful collection of case studies from almost
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Queensland University
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homa