February 4, 2002
volume 13, no. 21

The Ideal of the Universal Republic Blessed by the Conciliar Pontiffs

Part Four

    John Paul II's Part in this Agenda
    In the last three installments I presented two articles on the United Nations and its ideals and goals, which have received the surprising support of the Conciliar Pontiffs. In the first two were innumerable texts showing that the Universal Republic is an ideal defended by Freemasonry and other revolutionary forces. In the third, I analyzed various excerpts from the speech Paul VI delivered during his visit to the UN in 1985. From this it was possible to verify that the Pontiff gave every possible support to the UN, and precisely because it represents the revolutionary ideals of liberty, equality, and fraternity. Until then, such ideas had been constantly condemned by the Papal Magisterium as being opposed to Catholic thinking. Today, I will close my series, providing various documents that show the support that John Paul II, following the course set by Paul VI, is giving to the same organization.

    In his visit to the United Nations headquarters in October 2, 1979, John Paul II ratified the Conciliar Church's support for the aims and desires of that Assembly. Responding to the initial greeting of the Secretary General Dr. Kurt Waldheim, the Pope stated: "Your organization has a special significance for the world, because the thoughts and hopes of all the peoples of our planet converge in it." [1] 1. John Paul II, Greeting to the General Assembly of the UN, October 2, 1979, Insegnamenti di Giovanni Paolo II, 1979, vol. 2, p. 520.

    Later, he praised the UN objective "to promote respect for human rights and the fundamental liberties for all, without distinction of race, sex, language or religion." [2] 2. Ibid.

    He closed his salutation with this wish: "That the hopes that they [men, women, and children] place in the efforts and the solidarity that unite us will never be disproved. They can experience in the United Nations the fact that there is only one world, and that the UN is the home of everyone." [3] 3. Ibid. p. 521

    Afterward he made his official speech to the UN General Assembly. In it he further emphasized his praises and pledges of support for the ideals of the organization. He also noted that he was only following in the steps of John XXIII and Paul VI in his admiration and support for the UN. In fact, John Paul II affirmed: "The Apostolic See not only bears strongly in mind its own collaboration with the UN, but since the birth of the Organization, it has always expressed its real esteem for and concurrence with the historical significance of this supreme forum for the international life of contemporary humanity …. Popes John XXIII and Paul VI had confidence in this important institution as an eloquent and promising sign of our times. And the one who speaks to you now, since the first months of his own pontificate, has often expressed the same confidence and conviction nurtured by my predecessors." [4] 4. John Paul II, Speech delivered to the UN General Assembly on October 2, 1979, ibid. p. 523.

    Specifying the rights that he praised in the UN Declaration of the Rights of Man, John Paul II hardly seems to escape religious indifferentism in his support for "the right to freedom of expression …. the right to freedom of thought, conscience, and religion, and the right to express one's own religion individually or in a group, as well as in private or in public." [5] 5. Ibid. pp. 531, 537.

    In this context, the Pontiff then presented a definition of equality that, taken in its generic sense and stripped of nuances, seems to assume revolutionary characteristics.

    "Equality of rights," said John Paul II, "would mean the exclusion of the diverse forms of privilege for some, and the discrimination of others." [6] 6. Ibid. p. 537

The teaching of the conciliar popes clearly contradicts the former Papal Magiterium

    Here we come to a delicate problem. Up until John XXIII and Vatican II, the Popes taught that religious indifferentism and the ideas of equality, liberty, and fraternity, understood as a continuation of the famous motto of the French Revolution, are principles contrary to Catholic doctrine and capable of destroying the Civilization inspired by the Holy Church. Now we have a group of three Popes - the so-called Conciliar Popes - who oppose the prior doctrine and preach the opposite.

    As an example of the innumerable teachings of the Papal Magisterium against the principles of the UN, I will cite only one document here. If my reader desires more, he can find proper citations for nineteen papal documents in Note 14 of Chapter I of my book In the Murky Waters of Vatican II. The one I chose is the Encyclical Quanta cura by Blessed Pius IX. In the following excerpt he condemns precisely what John XXIII, Paul VI and John Paul II praised in the UN and the modern world. Pius IX teaches:

    "For you know well, Venerable Brethren, that at this time there are found not a few who, applying to civil society the impious and absurd principle of 'naturalism,' as they call it, dare to teach that the best constitution of public society and also civil progress require that human society be conducted and governed without regard being had to religion as if it did not exist, or, at least, without any distinction being made between the true religion and false ones.

        "And, against the doctrine of Scripture, of the Church and of the Holy Fathers, they do not hesitate to assert that the best condition of civil society is that in which no duty is recognized, as attached to the civil power, of restraining by penalties offenders against the Catholic Religion, except so far as public peace may require. Departing from this totally false idea of social government, they do not fear to foster that erroneous opinion, most fatal in its effects to the Catholic Church and the salvation of souls, called by Our Predecessor [Gregory XVI in the Encyclical Mirari vos]…. an 'insanity,' that is to say, that 'liberty of conscience and worship is each man's personal right, and ought to be legally proclaimed and asserted in every rightly constituted society; and that right resides in the citizens to an absolute liberty, which should not be restrained by authority whether ecclesiastical or civil, whereby they may be able openly and publicly to manifest and declare any of their ideas whatever, whether by word of mouth, by the press, or in any other way.' But, while they rashly affirm this, they do not think and consider that they are preaching the 'liberties of perdition' (St. Augustine, Epístola 105, al. 166)." [7] 7. Pius IX, Encyclical Quanta Cura, of December 8, 1864, Petrópolis: Vozes, 1951, pp. 5-6.

In 1995 John Paul II again reaffirmed papal support for the UN

    On the occasion of the 50th anniversary of the United Nations Organization in October 6, 1995, Pope John Paul II again visited the entity. There, once again, he made a eulogy: "My words, which I desire to be a sign of the esteem and regard of the Apostolic See for this Institution, joins willingly with the voice of all who see in the UN the hope for a better future for the society of men." [8] 8. Speech to the General Assembly of the United Nations of October 5, 1995, published under the title "Nella sede dell'Organizzazione delle Nazioni Unite, che celebra il 50 anni di fondazione, il Papa consegna all'umanità un messaggio di portata storica," L'Osservatore Romano, October 6, 1995, p. 6, n. 1.

    Directly after this, he gave some hazy reasons to justify his unrestricted support for the UN: "The Holy See, because of its specifically spiritual mission that makes it solicitous for the integral good of every human being, has been from the beginning a convinced upholder of the ideas and objectives of the United Nations Organization." [9] 9. Ibid.

    Perhaps sensing a dissatisfaction with the UN (in French ONU), which many French have wittily designated as Organization Nullement Utile [absolutely useless organization], John Paul II predicted a more auspicious future for it. In fact, he stated, "It is necessary that the United Nations Organization continue to go beyond the cold training stage of administrative institution to become the moral center, in which all the nations of the world feel themselves at home, developing the common conscience of beings, that is to say, a 'family of nations.'" [10] 10. Ibid., p. 7, n. 14.

Cardinal Sodano confers a prophetic role on the UN

    As if these praises were not sufficient, some days after that, October 21, 1995, Cardinal Angelo Sodano, Vatican Secretary of State, delivered a solemn homily at St. Patrick's Cathedral in New York, in which he compared the leadership of the UN to the mission of Moses. This would seem to indicate a prophetic role to be carried out by the organization. At the Mass, Sodano thus exalted the entity: "The theme of evangelical perseverance is an appropriate one for us to give thanks to the All-Powerful God for the first fifty years of the United Nations Organization. The theme illustrates the importance of working together to attain an objective. Like Moses, a world leader is called to serve its people promoting the well being of the whole human family. ….

    "Giving thanks for the past fifty years offers us the opportunity to recommend to you [here present] the noble values that inspired the foundation of the United Nations Organization. Recognizing the interdependence of the human family, we are quite aware of the fact that yet much else remains to be done." [11] 11. Angelo Sodano, Homily at St. Patrick's Cathedral, October 21, 1995, published under the title "Santa Messa presieduta dall'Emmo. Card. Angelo Sodano nella Cattedrale di San Patrizio a New York," Bolletino - Sala Stampa della Santa Sede, October 22, 1995, p. 8.     Three days later, October 24, Sodano seemed to want to establish the Holy See as chaplain to the UN. This could be deduced from the words he spoke to the General Assembly of the entity. "By its presence among you," affirmed the Secretary of State, "the Holy See, sovereign subject of international law with moral and religious ends, wants to help to give this Organization the spiritual force so that it can defend more efficiently the principles of its Charter of foundation, those principles which constitute an incontestable reference point for international relations." [12] 12. A. Sodano, Speech to the UN General Assembly on October 24, 1995, published under the title "Intervento dell'Emmo. Card. Angelo Sodano alle Nazioni Unite nel 50o anniversario di fondazione," Bolletino - Sala Stampa della Santa Sede, October 26, 1995, p. 19.

With one hand the Conciliar Church supports the modern state, with the other it combats it to favor Socialism

    Thus we seem to be seeing the Conciliar Church uniting with the Modern State and renouncing the previous behavior of the Catholic Church. Is this the end of the abyss?

    Unfortunately, it is not.

    As soon as the Conciliar Church had solemnly and officially rejected the Catholic State, it began to have quarrels with the Modern State, which it came to view as not far enough advanced along the paths of egalitarianism and moral liberalism.

    In the last decades then, the Church has multiplied its criticisms of private property, the system of profit distribution and market competition, in short, capitalism - which is presented as "egoistic" and based on "structures of sin." It began to demand an urgent "liberation" and increasing socialization.

    At the same time, it has introduced (or allowed the introduction of) elements that tear down the last moral restraints in the West. This would include, in some cases, the exaltation of love as the primary end of matrimony, a tacit acceptance of birth control, or a permission to divorce, without using this name. All these factors that corrode family morality are presented as necessary for the "full realization of the human person." In other cases, there is toleration for pre-marital experiments and masturbation, elements that corrupt the youth but are touted as imperatives of the new psychiatry to which everyone must adapt. Finally, there is the increasing tolerance of and support for homosexuals and prostitutes under the label of "pastoral work."

    Having thus strongly supported the egalitarianism and liberalism proper to the Modern State, the Conciliar Church progressivists are now presenting new demands and making great strides toward a kind of Socialist State. But this is yet another subject, which is not my aim to analyze here.

    To conclude this series, I would make these statements of summary:

1. It is unequivocal that to achieve the Universal Republic is a goal of Freemasonry and the other revolutionary forces;

2. It is unequivocal that the United Nations Organization is an attempt to realize the Universal Republic.

3. It is unequivocal that Paul VI and John Paul II gave solemn support to that Masonic ideal in the speeches they delivered when they visited the UN.

4. It is unequivocal that what they preached in those three visits conflicts with the doctrine taught by a long series of prior Pontiffs.

    These conclusions are perplexing, since we have two Popes who solemnly denied the doctrine they were supposed to defend. It is contradictory; it is perplexing. I am writing in an effort to describe what is happening, in order to see more clearly in the fog. In practice, however, I do not know for sure what the canonical consequences are before God and before the Church for a Pope who preaches what Paul VI and John Paul II have preached about the UN. Since I do not know how to resolve the contradiction and I do not have anyone to appeal to on earth, I direct my eyes to Heaven and beg Our Lord to intervene in His Church to cease this tragic situation in which confusion and error are coming from the very apex of the Catholic Hierarchy.

Atila Sinke Guimarães

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Monday, February 4, 2002
volume 13, no. 21
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