Originally published in Action Familiale et Scholaire, No.161
This translation made from SPES - Seminário Permanente de Estudos Sociopolíticos Santo Tomás de Aquino, http://spessantotomas.blogspot.com
In 1999 a book was published anonymously in Italy entitled Via col vento in Vaticano and which, according to the editor of the French edition, "came from a group of dignitaries of the Vatican, 'the Millennialists', who broke the law of silence".
It is a collective writing describing various disorders affecting the Holy See. The chapters are of unequal value and some call for serious reservation. Chapter 18, The Smoke of Satan in the Vatican, treats of Freemasonry and exposes, on four pages of great interest, the process implemented to get prelates to affiliate themselves with the sect.
"There exists a true noviciate by which ecclesiastics are incorporated into the Masonic Order. Amongst ecclesiastics a certain category of man can be found which Masonry sees as a possible collaborator; this type of man must possess certain gifts: intelligence, keen ambition and desire to further his career, an ability to understand but to pretend to understand nothing, generosity of service, and, if possible, a physically imposing presence and a pleasing face. Such qualities draw the attention of the recruiters.
When a young ecclesiastic answers these criteria (...), it remains only to initiate the process by playing upon his self-esteem."
The author insists on the secrecy of the operation as a condition of its success:
"The absolute condition is that, in this first phase, the chosen candidate remains in total ignorance of what is being framed around him. The Masonic technique requires a progressive revelation, so that the associate discovers the ends of the Secret Society only gradually, according to what the Masonic superiors consider useful."
The first contact is carried out as naturally as possible:
"An invitation to an embassy for a national festival, the unexpected introduction to a person well known or influential, a prelate who asks him for something and shows himself grateful.
Then comes the phase of compliment and flattery : 'oh, what a treasure, such kindness, such keen intelligence!... You deserve better, you are wasting your time... But why not address each other in a familiar way?
Then one enters the phase of future prospects : 'I know such a prelate, such a cardinal, such an ambassador or such a minister'... I will readily say a word concerning you; I will speak of you as of a man who deserves higher responsibilities...
At this stage, the proposer realizes immediately if the interested party has taken the bait."
The process thus described will continue for several years, always discreetly.
"Gradually, the promises made take place. The pre-selected candidate notes that they were not vain promises and believes it his duty to be grateful to the friend, whom he regards as his benefactor. During this time, his career progresses without encountering difficulties. Radiant prospects are dangled in front of him for the service of the Church, within which he starts to foresee a position which would suit him very well.
It is precisely at this time when seized by a fever of ambition and vanity, the unwary prelate has knowledge of his easy rise which he doesn't yet fully grasp, and when other promotions to still higher levels appear at the horizon, that they arrive at the phase of explanations."
They explain two things to the candidate:
- if he has arrived at such lofty heights, it is thanks to the discrete support of the Masonic order and of its friends;
- he is free to continue to collaborate with the Order, which will ensure the continuation of his advance.
In this very delicate phase it is up to the prelate in crisis to decide which choice to take. The desire to continue to climb, the giddiness of knowing and being introduced to the Masonic chain, the fear of unavoidable revelations in the event of refusal to adhere or the vacuum he can already feel around him, the fraternal exhortation of some dignitary to go ahead as he himself did formerly: in a word, all that ends up convincing the prelate to follow the way that others started to trace for him, unbeknown to him at the time.
The higher one is placed, the more one is likely to be internally fragile for fear of losing the high positions reached. One seeks to justify oneself for it.
Many prelates, thus compromised, end up yielding and become members of the Masonic apparatus and find themselves obligation to obey its instructions.
Skillfully baited, the new Freemason becomes a pawn in the sphere of activity of the secret lodge and is added to the others who have already made their nest there. His rise can continue from now on, without obstacles, towards the top with the assistance of the other ‘brothers’."
It is a remarkable process founded upon secrecy, which can easily last ten years and which can only be implemented by a disciplined, well trained and patient personnel. It is a tried and tested process undoubtedly used not just in the Church, but in the secular world.
Two general remarks can be drawn from the observations which have been made on Masonic penetration within the Church and on the process used for this purpose.
The presence of Freemasons in key positions in the Church explains to a great extent the doctrinal and disciplinary drifts of these last forty years. It is particularly clear in the case of the liturgical reform [and Religious Liberty - ed].
As regards the process that forms Masonic prelates, it is very important to understand it and to make it known, because it obviously loses its effectiveness when exposed.
In conclusion, let us remain alert to the Masonic question. It is one of the keys of the current crisis, political as well as religious. And, as Pope Leo XIII said in the encyclical Humanum genus, it is necessary "to tear away from Freemasonry the mask with which it is covered and to show it for what it is".
Let us remain alert and keep the Faith of the Church; we know that the gates of Hell will not prevail against it.
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"Viva Cristo Rey!"