FEBRUARY 2003
Time After Epiphany
vol 14, no. 2

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The Bad Seed

The "weeds" did not happen by accident, but were meticulously planted by the evil one during a time so many took the wheat for granted.

    Editor's Note: In Father Louis Campbell's sermon for the Fifth Sunday After Epiphany, he focuses on the Gospel of Matthew 13: 24-30 and the parable of the weeds, the bad, bad cockle that suffocates the good seed. He shows clearly how and why this bad seed has done so much damage in the Church because those in charge have purposely let the fields (Truths and Traditions of Holy Mother Church) not only grow out of control, but stifle the good seeds until one can no longer recognize the garden they once could rely on, from which they could gain the nourishing and necessary wheat of Truth and Life.

    The parable Jesus tells us today about the bad seed growing alongside the good may not surprise us, because we know very well that there are bad people in the world along with the good. But when we take a careful look we see that Jesus is not talking about the world, but about the Kingdom of Heaven. Within the field of the Church herself, the devil has planted his bad seed, of which Judas is the prototype: "And during the supper, the devil … already put it into the heart of Judas Iscariot, the son of Simon, to betray Him…" (Jn.13:2).

    Of course, Jesus was not just talking about apostolic times, but about the Church in every age, until the harvest, which is perhaps very near. But if the "weeds" have not yet been gathered into bundles to burn, that means they are still among us, plotting their evil schemes to ensnare the innocent, and provoking revolution.

    "How then does it have weeds?" There is a revolution within the Church. A revolution is the complete overthrow of the former order and the establishment of a new one. Such was the French Revolution of 1789, which overthrew the monarchy and the Church in France, executing the rightful and innocent king and queen, thousands of bishops, priests, and religious, and hundreds of thousands of innocent French citizens. The Revolution was ultimately the work of Freemasonry, which had already been condemned by the Church half a century before.

    The Revolutionaries were not about to stop there. An apostate priest named Canon Roca was already saying at the end of the 1800s: "The liturgy, ceremonial, ritual and regulations of the Roman Church will shortly undergo a transformation at an ecumenical council... the Papacy will fall; it will die under the hallowed knife which the Fathers of the last Council will forge. The papal Caesar is a host (victim) crowned for the sacrifice" (Bishop Rudolph Graber, Athanasius and the Church of Our Time, p. 35). A prominent French Freemason (Yves Marsaudon, Ecumenism as Seen by a Traditional Freemason), wrote that as of 1908: "the goal is no longer the destruction of the Church but rather to make use of it by infiltrating it" (Bishop Graber, pp. 38-39).

    This had already been the plan of the Masonic secret societies for generations. They were to lay snares for the clergy in the sacristies, seminaries and monasteries, which would have them following "a revolution dressed in papal tiara and cope," thinking they were following the banner of the Apostolic Keys. (John Vennari, Permanent Instruction of the Alta Vendita).

    Freemasonry being the "Mother", as Pope Pius XII called it, Communism was a "spin-off" of what had happened earlier in France. In the year 1936 orders were issued from the Communist Party in Moscow that suitable young men be secretly prepared to enter seminaries and monasteries to be ordained as priests. Manning Johnson, a former official of the Communist Party in America gave the following testimony in 1953 to the House Unamerican Activities Committee:

    "The Communist leadership in the United States realized that the infiltration tactic in this country would have to adapt itself to American conditions… In the earliest stages it was determined that with only small forces available to them, it would be necessary to concentrate Communist agents in the seminaries. The practical conclusion drawn by the Red leaders was that these institutions would make it possible for a small Communist minority to influence the ideology of future clergymen in the paths conducive to Communist purposes… This policy of infiltrating seminaries was successful beyond even our Communist expectations."

    Mrs. Bella Dodd, also a prominent member of the Communist Party, was converted to Catholicism in 1952, and began to reveal the tactics of the Party: "In the 1930s we put eleven hundred men into the priesthood in order to destroy the Church from within… Right now they are in the highest places in the Church." She said that in the future "you will not recognize the Catholic Church." This was a dozen years before Vatican II began.

    "The whole idea," according to someone who attended one of Dodd's talks (Bro. Joseph Natale) "was to destroy, not the institution of the Church, but rather the Faith of the people, and even use the institution of the Church, if possible, to destroy the Faith through promotion of a pseudo-religion: something that resembled Catholicism but was not the real thing. Once the Faith was destroyed, she explained that there would be a guilt complex introduced into the Church… to label the 'Church of the past' as being oppressive, authoritarian, full of prejudices, arrogant in claiming to be the sole possessor of truth, and responsible for the divisions of religious bodies throughout the centuries. This would be necessary in order to shame the Church leaders into an 'openness to the world,' and to a more flexible attitude toward all religions and philosophies. The Communists would then exploit this openness in order to undermine the Church." Have we not been witnesses?

    And so the implanted "weeds," Masonic and/or Communist bishops and cardinals, made their way in 1961 to Rome for the opening of Vatican II, where they joined their fellow "weeds" in wresting control of the proceedings from the true bishops and cardinals, carrying out their program of destroying the faith of the people. Leon Joseph Cardinal Suenens proclaimed that Vatican II was 1789 (the French Revolution) within the Church. After the Council, the Grand Orient (Masonic) Lodge in France reported a "gigantic revolution in the Church" calling it "a prelude to victory" (Bishop Graber, p. 71).

    Many priests and bishops are good men who came to the seminary with dreams of serving God and His Church as holy pastors of the flock of Christ. They have been the primary victims of the Revolution, and for them we must pray that they will recover the fullness of their faith and return to the true Church. The infiltrators are not bishops or priests at all. Ordination in their case was an empty ritual, a farce. Who they are, or were, we can only surmise. They have usurped the office of bishop or pastor, and they are bad seed, wolves in sheep's clothing, lying in wait to deceive and pervert the others. Since then the weeds have spread, as weeds do, teaching in the seminaries, preaching in the parishes, governing in the dioceses, reigning in the chanceries, taking over Catholic schools and universities. Even non-Catholic sources speculate that their evil influence is responsible for the recent outbreak of scandals rocking the Church in the United States.

    We can take some comfort in the fact that the "church" they lead, and which is falling into ruin, is not the true Church, but a "pseudo-religion," the false Masonic church. Our recourse, our "weapon of mass destruction" of the false church, that is, is the Holy Sacrifice of the Mass, but also the Holy Rosary, through which Our Lady becomes "as awe-inspiring as bannered troops." May she, with St. Michael and all the Holy Angels, with our prayers, be victorious in the battle!

Father Louis J. Campbell


FEBRUARY 2003
Time After Epiphany
vol 14, no. 2
"Qui legit, intelligat"
Father Louis Campbell's Sunday Sermons

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