Produced by David Widger
MONKS, POPES, AND THEIR POLITICAL INTRIGUES
By John Alberger
"Like lambs have we crept into power; like wolves have we used it;
like dogs have we been driven out; like eagles shall we renew our
youth."--St. Francis Borgia.
"Eternal vigilance is the price of liberty."--Washington.
In One Volume
Baltimore 1871.
PREFACE.
The object of the present work is to show the political nature of the
Catholic church, and its treasonable designs with regard to the American
republic.
In the course of the following pages the author has endeavored to show
that the Catholic Church is intrinsically a gigantic conspiracy against
the liberties of the world; ingenious in its construction, opulent in
its resources, extensive in its ramifications, and formidable in its
character. In proof of this assertion he submits to the consideration of
the reader a mass of irrefragable authority, and indisputable historical
incidents. The authorities on which he chiefly relies are papal bulls,
briefs, and encyclical letters; the canons of Catholic councils;
Catholic periodicals under the supervision of priests, such as the
_Civita Cattolica, Bronsoris Review, the Boston Pilot, the Toilet, the
Rambler, the Shepherd of the Valley, the Paris Univers_; also the works
of Dens, the author of the Catholic system of Divinity; of Llorente,
the secretary of the Spanish Inquisition; of Bellarmine, the celebrated
Catholic controversialist; of Ferraris, the author of the Catholic
Ecclesiastical Dictionary; of Fra Paola, the Catholic ecclesiastical
historian; of St. Thomas Aquinas, entitled by the church "_the Angelic
Doctor" "the Angel of the School," "the Fifth Doctor_" of St. Bernard,
called "_the Honeyed Teacher_" and his works "_Streams from Paradise_;"
of Labbeus, of St. Liquori, of Moscovius, and of a host of other oracles
of Catholicism.
By means of these authorities the veil of piety which conceals and
decorates the papal church is partly drawn aside, and her monarchial
character, political organization, despotic nature, ambitious designs
and treasonable principles, are distinctly presented to view.
The author pretends to no originality. The diction and logic are, of
course his own, but the facts and principles upon which he bases his
charges are the avowals of the church, the records of history, and the
official affirmations of civilized nations.
The Infidels, as faithful sentinels on the watch tower of liberty, have
often uttered the cry of warning; the Protestant pulpit has at intervals
startled from its drowsy slumbers, and echoed the same alarm; but
neither the one nor the other has been able to arouse the people from
their profound slumber. Gavazzi has lectured, Hogan, Colton, Hopkins
have written, but so profound and death-like is the torpidity which
holds the senses of Americans in indifference, that the warnings of
writers and speakers have died away with the tones in which they were
uttered. But Americans must awake--they will awake--if not soon
enough to avert the impending doom overhanging their country and their
posterity, yet soon enough! alas, too soon! to weep in despair over
their present apathy and indifference, amid the ruins of their republic.
JOHN ALBERGER.
Baltimore, Md. July 4th, 1871.
MONKS, POPES, AND THEIR POLITICAL INTRIGUES
CHAPTER I. CATHOLICISM A POLITICAL ORGANIZATION
Guizot, speaking of the Christian Church, says: "I say the Christian
Church, and not Christianity, between which a broad distinction is to be
made." (Gen. Hist. Civilization, Lecture 11, p. 48.) The Catholic Church
has little except the name of Christianity, while it is secretly a
political organization to establish "the supremacy of the Pope over all
persons and things," which, according to Bellarmine's view, "is the main
substance of Christianity."
If we have recourse to the lexicon to ascertain the signification of
the term religion, we may arrive at a definite conclusion respecting
its classical use: but if we are guided in our inquiry by the popular
acceptation, we will discover that its definitions are as numerous as
the inhabitants of the globe, and as various as their features. We have
Natural religion, Pagan religion, Hindoo religion, Jewish religion,
Christian religion, and Mahometan religion. Among Christian sects some
believe religion to consist in individual feeling, some in baptism, some
in reverence for the clergy, some in problematical creeds and dogmas,
some in observances of church ordinations, some in rhapsodies, and some
in a species of sentimentalism.
The Boston Pilot says: "There can be no religion without an
Inquisition;" but Thomas Paine, with nobler philosophy, thinks
"religious duties consist in doing justice, loving mercy, and
endeavoring to make our fellow creatures happy." The diversity and
discordance which have arisen respecting the import of this term,
originate from its compound nature adapting it to designate one idea,
or a variety of ideas. But while we rarely encounter two persons exactly
concurring in an opinion of what is religion, we find all readily
admitting that it essentially consists in just principles and correct
conduct. Principles are the fountains of thought and feeling; to be
just, they must be formed in accordance with truth and reason. Conduct
to be correct must be in harmony with the rights of others, and
the principles and designs of the human organism. According to this
definition, religion may exist with or without ceremonial observances.
All forms are merely external appendages, unessential to the nature of
religion, and as distinct from it as the casket is from the gem, or the
body from the vital principle. If this definition should be construed
into a definition of mere morality, it cannot invalidate any objection
founded on it to Catholicism, as every such objection will then become
demonstrative proof that the Catholic Church is not only destitute of
religion, but even of morality.
The signification of a corporate organization is well understood, but
how shall we ascertain its principles and designs? Not from the tenor of
its professions; but from the nature of its constitution, the tendency
of its measures, the sanctions which it has given, the recognitions
which it has made in its official capacity; and above all, from the
avowals it has uttered, under such a prosperous condition of affairs as
made disguise unnecessary. In courting popular favor, an organization
concocted to subvert the rights and interests of the people, would, from
motives of policy, be prompted to conceal its nature and design; but
when wealth and power had sufficiently fortified its security to enable
it to scorn and defy public opinion, it would then as naturally unfold
its latent principles, as a summer's sun would hatch an innocently
looking cluster of eggs into a nest of poisonous asps.
If among the members of an organization, which professes to be of
an exclusively religious character, men should be found who are
unquestionably religious or moral, this fact would no more prove it to
be a religious or moral institution, than would the membership of
the same persons to a railroad or municipal corporation prove such a
corporation to be a religious and not a secular organization. But if
at periods in its history, its most irreproachable and credible members
should denounce it as a political power, and labor to transform it into
a purely religious institution, and for such a "damnable heresy" were
burnt alive, and their ashes thrown into a river to prevent the people
from worshipping them, what would be the legitimate inference from such
facts? Would it not be that it claimed to be a political organization?
that it was high treason in its estimation to question its right to
this character? and that to utter such a question in its domains was
to provoke its heaviest penalty? Did not all these facts occur in Home
respecting Arnold of Brecia? And in Catholic history have not similar
facts, from his time down to the Reformation, been incarnadined in human
blood too deeply for audacity to deny or time to obliterate?
But what is a religious organization? If religion is moral goodness,
a religious organization must be an embodiment of its principles, a
practical exemplification of its maxims, and a scheme in measures and
policy adapted to extend the observance of its obligations. Such an
organization must be consistent with itself, and in harmony with the
natural principles of man. In integrity it must be invulnerable; in
adherence to right inflexible; in hostility to wrong, uncompromising.
It must be the champion of the rights of human nature; the friend of
freedom, equality and liberality; the enemy of bigotry, intolerance,
and despotism. Its claims must be commended by truth; its measures
sanctioned by reason and conscience; its triumphs won by argument
and persuasion. Its hands must be unstained with blood. It must never
perpetrate a fraud, nor descend to intrigue, nor dissemble, nor cherish
malice, nor slander an opponent, nor traffic for self-aggrandizement,
nor prostitute its principles to political objects, nor accommodate
itself to the vices of any age or country. Amid general corruption
it must always be pure, amid bigotry it must always be tolerant, amid
oppression it must always advocate the cause of justice, and amid
ignorance the cause of education.
Such are some of the essential characteristics of a religious or moral
organization. Any departure from them in an institution, proves its
secularism. No church in which they form not a distinguishing feature,
has any claims to be a religious or moral corporation.
Now when we see an institution, professing to be of an exclusively
religious character, organizing its departments upon a financial basis;
enjoining on its members the vow of unconditional obedience, in order to
subject them to its despotic domination; the vow of absolute poverty, in
order to enable them more successfully to administer to the increase of
its wealth; the vow of celibacy, in order to prevent them from having
legitimate heirs, to divert the ecclesiastical possessions from the
church; when we see it establishing schools to select and mould to its
designs the most promising among youth, instituting universities to
enrich itself by the sale of their honors, absolving sins for money,
selling indulgences for the commission of premeditated crime, erecting
missionary stations among Pagans for the purpose of traffic and
emolument, manufacturing evidence, committing forgeries, and corrupting
and interpolating the text of ancient authors, denouncing reason,
crushing liberty, circumscribing knowledge, anathematizing those who
disbelieve in its arbitrary dogmas, torturing those who question its
supreme authority, burning those who oppose its pretensions; having
a national cabinet, ministerial offices, accredited ambassadors,
maintaining a standing army, a naval force, religious military orders
to extend and enlarge its domains, carrying a national banner, wearing
a political crown, declaring war, concluding national covenants, coining
money, and exercising all the rights of an acknowledged independent
monarchy, it is more than credulity can admit, to concede that such
an organization is not a corrupt, cruel, despotic, and political
institution. That such is the constitution of the Catholic Church is a
fact, attested by the existing Papal Government, and by the spirit and
acts of its past history; and that it is now what in the past it has
been, is established by the unanimous testimony of its acknowledged
expounders. Simplicity has been amused by modern Catholic apologists,
who assert that the Papal monarch has resigned his former pretensions
to universal temporal sovereignty, and that he now merley maintains his
right to supreme spiritual authority. But this subterfuge can mislead
only a superficial, ignorant mind. As spiritual sovereignty is absolute
dominion over reason and conscience, it unavoidably involves temporal
sovereignty; nay, temporal sovereignty of the most despotic and
unlimited authority reason and conscience lay at the foundation of
all political power; and if Catholicism is adapted to govern them, it
transcends in despotism the most ingeniously contrived monarchy that
tyranny has ever elaborated, or by which the faculties of man have
ever been enthralled. Spain, Russia, or any other government is less
tyrannical in its constitution than is the Catholic Church. He who would
establish the contrary opinion, must first obliterate the Papal bulls,
the decrees of the Councils, and the authorities of the Catholic Church;
he must go to Rome and convert the present Pope and his college of
Cardinals; nay, he must attend the coming Ecumenical Council and induce
it to annul the canons of all the previous Councils, and to declare
that all the preceding Popes were "damnable heretics," and have them
accordingly excommunicated. These preliminary steps must be taken before
he can avoid absurdity or the imputation of wilful prevarication.
But the Papal See has never resigned its preposterous claim to universal
temporal sovereignty. The bulls and canons asserting this pretension
have never been annulled. They still form the canon law of the Church.
No official declaration has announced an abrogation of them. The
Pope's reiterated and blasphemous claim to infallibility precludes the
possibility of such a sensible act. Infallibility is inconsistent with
change of principle or error of conduct, and when the Church of Rome
arrogates such a divine attribute, she avers that her past history
indicates her present character and future intentions. In this opinion
all her authorities concur. Bishop Kendrick says: "All doctrine of
definitions already made by general Councils and former Pontiffs _are
marks which no man can remove_." (Primacy, p. 356). Brownson says: "What
the Church has done, what she has expressly or tacitly approved in the
past, is exactly what she will do, expressly or tacitly approve, in the
future, if the same circumstances occur." (Review, Jan. 1854). Again:
"The Catholic dogma, in regard to every subject whatever, has always
been the same from the beginning, remains always unchangeably the same,
and will always continue in every part of the world immutable." (Review,
Jan., 1850). Again: "Catholicity, as long as it continues Catholicity,
cannot be carried to excess. It will be all or nothing." (Review, Jan.,
1854). The editors of the _Civilita Cattolica_, the Pope's organ at
Rome, say: "From the darkness of the catacombs she (the Catholic Church)
dictated laws to the subjects of Emperors, abrogating decrees,
whether plebeian, senatorial or imperial, when in conflict with Catholic
ordinances. To-day, as in all time, the Church commands the spiritual
part of man; and, in ruling over the spirit, she rules the body,
rules over riches, over science, over affections, over interests, over
associations--rules, in fine, over monarchs and their ministers." The
Dublin Tablet, Feb. 24,1865, the accredited organ of Romanism in
the British realm, says: "The Pope is at this moment interfering in
Piedmont, defending one class of citizens against the government; and
in the House of Representatives of the United States, a Christian, Mr.
Chandler, in his speech, Jan., 1865), denies the right! Governments may
and do prohibit good works, and the Pope interferes. They also commit
evil, and the Pope interferes; and good Christians (Catholics) _prefer
the Pope's authority to that of the State_. The godless (non-Catholic )
colleges of Ireland, the troubles of Piedmont, all bear witness against
the unchristian opinion." The Paris _Univers_ says: "A heretic examined
and convicted by the Church, used to be delivered over to the secular
authority to be punished with death. Nothing has appeared to us more
necessary. More than 100,000 persons perished in consequence of the
heresy of Wickliffe, and a still greater number for that of John Huss;
and it would be impossible to count the bloodshed caused by Luther, _and
it is not yet over_." De Pratt, formerly an Abbe of the Pope, says: "The
Pope is chief of 150,000,000 of followers. Catholicism cannot have
less than 500,000 ministers. The Pope Commands more subjects than any
sovereign--more than many sovereigns together. These have subjects only
on their own territory, _the Pope commands subjects on the territory of
all sovereigns_" (Flag of the Union.) But the testimony is voluminous,
and I forbear further quotations on this point.
To understand, then, the past history of the Catholic Church, is of
paramount importance to every freeman. What is it? It is the development
of her nature. It is the unfolding of her treason to the world. It
is uncovering the cruelty and despotism concealed under her religious
profession. It is the revelation of her animosity to the rights of
men, to the progress of society, and to the exercise of reason and
conscience. It shows her to be a secret political organization,
skilfully constructed for the acquisition of supreme political power,
and hypocritically disguised under the semblance of religion. If in
her infancy she did not always avow her ambitious designs, she always
secretly cherished them; and, if in her adversity she has moderated her
tone, she has not her natural thirst for secular power. As she grew in
strength, she grew in arrogance and despotism; and when, by a system of
artful intrigues and bold usurpations, she had created a colossal power
that overawed the united monarchies of Christendom, she unsheathed the
double sword, the symbol of ecclesiastical and political power, and
asserted her right, as Vicar of Christ, to rule with or in preference
to Princes, invaded the rights and liberties of independent nations,
crowned and uncrowned monarchs, destroyed freedom everywhere,
anathematized, shackled, tortured and burnt all who opposed her
monarchical pretensions. Her triumphal processions have been the most
magnificent when her hands were the bloodiest, and her _Te Deum_ was
chaunted with the most fervor when the smoke of her stakes ascended in
the thickest volumes, and the gore shed by the double sword streamed in
the broadest and deepest currents.
When Time, the avenger, hurled her from her despotic throne, she
supplicated, because she could not command, and moderated her
pretensions, because she dare not assert them. But if she presumes not
now to tear the crown from the head of the mighty, who would annihilate
her for her audacious attempt; if she does not now absolve subjects from
allegiance to their governments, whose artillery, to avenge the insult
would be marshalled against her; if she does not now attempt to burn at
the stake those who reject her absurdities, and who would burn her for
an attempt--the reason of the extraordinary change in her infallible
holiness is palpable. It is not because she has discarded the doctrines
consecrated by so many bulls, battles and treaties, but because she
cannot carry them out without peril to her existence. But let Brownson,
whom Pope Pius IX., in a letter dated April 29, 1854, blessed with an
apostolic benediction for services rendered, solve this point. He
says: "_The Church, who possesses an admirable gift of discretion_, has
prudently judged that she would not declare all things explicitly from
the beginning, but at a given time, and in suitable circumstances,
would bring into light something which was hitherto in concealment, and
_covered with a certain obscurity_." (Review, January, 1854).