BOOK REVIEW
Joseph Ratzinger's
American Mind
Vincent Philip Munoz, God and the Founders: Madison, Washington, and Jefferson
(Cambridge University Press, 2009) 242 pp., Hardcover, $97, Softcover, $26.99.
Reviewed by David Wemhoff
“Raymond Shaw is the kindest, bravest, warmest most wonderful human being I’ve ever known in my life.” -- Major Bennett Marco (Frank Sinatra) from The Manchurian Candidate (1962)
In 1945, Germany
was in ruins. The Americans, with their allies, had defeated the Germans after
years of total war, and now it was time for the conquerors to rule. The
proconsul they sent over to govern the conquered Germans was John J. McCloy,
Wall Street lawyer, World Bank President, and Chase Manhattan Bank Chairman of
the Board.
Kai Bird reveals
in his excellent work, The Chairman: John J.
McCloy and The Making of the American Establishment, that the
mission of John J. McCloy was to remake German society into the liberal
Enlightenment society known as America. McCloy, as High Commissioner of the
occupied land could implement the programs, and monitor their success, needed
to do that.
During the years
that followed the conquest, Americans conducted a campaign of psychological
warfare and social re-engineering of German society, and, indeed, the societies
of all Western Europe, ostensibly to stop the spread of Communism.
“American(s)” refers to those who hold to the liberal, Enlightenment principles
that created the country known as the USA which, with its Constitution and
Declaration of Independence in large measure, shape the society known as
America. One can be a citizen of the USA (that is, CUSA) and be a Catholic, and
most CUSAs are Americans. One cannot be a Catholic and an American. To be an
American is to believe in American principles before the teachings of the
Church, or in other words to accept the Enlightenment ideals as superior to the
teachings of the Faith.
The American
occupying authorities conducted a number of studies of the German populace to
assess the depth and breadth of their psychological warfare and social
re-engineering efforts. Anna J. Merritt and Richard L. Merritt summarized the
results of these studies in two books entitled Public
Opinion in Occupied Germany: The OMGUS Surveys 1945-1949 (“OMGUS”)
(University of Illinois Press, 1970) and Public
Opinion in Semisovereign Germany: The HICOG Surveys 1949-1955
(“HICOG”) (University of Illinois Press, 1980). These studies document not only
the methods used but also the desire of the American conquerors to shape the
thoughts, opinions, values, and worldview of the Germans and target populations
among the Germans.
Two important
areas of inquiry were the impact of American entertainment (mostly motion
pictures), and the impact of American mass media, primarily Voice of America
(VOA), one of the more important United States’ propaganda machines to the
world at the time. In Report No. 119 from May 1948, it was noted that “The
number of audiences within which AMZON Germans participated was strikingly
related to attitudes toward the American way of life. Regardless of social
class, the more sources of information which an AMZON German had, the more
likely he was to be favorably disposed toward American policies in government
or economics, ways of life, and activities ...” (OMGUS, p. 236). (AMZON is
military jargon for the American Zone of Occupation which included Catholic
Bavaria.) In Report No. 184 from July 1949, about 40 percent of survey respondents
in the AMZON listened to VOA “more or less regularly.” VOA had the largest
audience of American information programs, and VOA reached more of all segments
of the German society (OMGUS, p. 307-308). The majority of VOA listeners
considered the programs to be good (OMGUS, p. 308). Report No. 137 from
September 1948 showed that nearly two-thirds of those aged 15 to 24 in Munich
attended movies and that American films were extremely popular (OMGUS, pp.
256-257). Report No. 188 issued one year later revealed that 44 percent of the
AMZON residents believed American movies showed how American life really was
(OMGUS, p. 311). In that same study, respondents were forced to chose between
parents or the authorities as to who should have the final say in what children
should watch. (Id.) Report No. 171 from December 1952 indicated the majority of
Germans interviewed saw VOA as a propaganda instrument of the U.S., and while
39 percent of the interviewees saw this as a good thing for Germany, the vast
majority was silent on the question (HICOG pp. 204-205).
A young
seminarian by the name of Joseph Ratzinger came of age during the American
occupation of Germany. He attended the seminary from 1947 to 1950 in Munich, or
Ground Zero of the American efforts to culturally re-engineer Europe. Joseph
Ratzinger, like millions of other German Catholics who listened to American
broadcasts and enjoyed American movies, was the target of the American
psychological warfare and societal re-engineering efforts after World War II
during the period known as the Cold War. His thinking was reshaped to accept
America as the ideal, and one of the best tools the Americans used to do that
was the doctrinal weapon of mass destruction known as The American Proposition
(TAP) that was developed and disseminated by Henry Luce and John Courtney
Murray, SJ during the Cold War, and injected into the Church’s veins by the
likes of Felix Morlion, OP.
TAP has had the
intended effect on the leader of the Catholic Church when one considers
Ratzinger’s statements at the White House in 2008--nearly 60 years later--after
he had become Pope Benedict XVI. When he came to the United States in April
2008, Joseph Ratzinger, now Pope Benedict XVI, met with President George W.
Bush. After the President’s remarks, the Pope gave a short talk. In it he
profusely praised America and the principles behind its founding, thereby
ignoring at least a hundred years of pontifical pronouncements on the proper
ordering of society and the church to the state. He approved of the myths about
American existence and history that are continuously reinforced, in one form or
another, to the captive audience in the United States:
From the dawn
of the Republic, America’s quest for freedom has been guided by the conviction
that the principles governing political and social life are intimately linked
to a moral order based on the dominion of God the Creator. The framers of this
nation’s founding documents drew upon this conviction when they proclaimed the
self-evident truth that all men are created equal and endowed with inalienable
rights grounded in the laws of nature and of nature’s God ... [R]eligious
beliefs were a constant inspiration and driving force, as for example in the
struggle against slavery and in the civil rights movement. ... Americans
continue to find their strength in a commitment to this patrimony of shared
ideas and aspirations. ... [A]ll believers have found here the freedom to
worship God in accordance with the dictates of their conscience, while at the
same time being accepted as part of a commonwealth in which each individual
group can make its voice heard. ... The preservation of freedom calls for the
cultivation of virtue, self-discipline, sacrifice for the common good and a
sense of responsibility towards the less fortunate. It also demands the courage
to engage in civic life and to bring one’s deepest beliefs and values to
reasoned public debate. ... Democracy can only flourish, as our founding
fathers realized, when political leaders and those whom they represent are guided
by truth and bring the wisdom born of firm moral principle to decisions
affecting the life and future of the nation.
Ratzinger, like
most people exposed to American culture and to the weaponized form of
Americanism developed by Murray, Luce, and the CIA during the Cold War, may not
have fully understood the effect of American propaganda when it was happening,
though he should have at some point in his 80 some years. The effects of
succumbing to American propaganda, especially TAP, are pernicious. One comes to
view America as the ideal for the social, cultural, and political organization
of peoples and societies, and that opens the door to all sorts of evil and
mischief, not the least of which is domination by the City of Man.
America’s
apologists, especially through TAP, say that the Church has no rightful and
exalted position in society, and that all one needs is the natural law with the
Holy Spirit directly enlightening everyone. None of these ideas are Catholic,
but Ratzinger/Benedict has indicated his allegiance to them all the same in a
number of public events, such as the one in 2008 at the White House and more
recently the one before the Bundestag on September 22, 2011.
Accepting TAP
and America as the ideal means rejecting Christ, for it means rejecting the
Faith and His Church with its rightful place of preeminence, as the country’s
religion. People who accept TAP come to believe in America as the ideal,
necessarily accept a corrupt form of Christianity because America, and its
propaganda justifying it, is a Protestant construct. Hence, to accept America
as the ideal is to fall under the power of the Jews as Dr. E. Michael Jones
pointed out in his scholarly work on the Jews, The
Jewish Revolutionary Spirit and Its Impact on World History.
The Holy Spirit
While the Holy
Spirit keeps him from writing encyclicals that are erroneous, Ratzinger a/k/a
Pope Benedict XVI is an American in his speeches, policies, and personal
opinions, which he seems to enjoy spreading about, and which the media is quick
to pick up. As this is being written, a report has issued from what used to be
the East German police, the Stasi, and according to Zenit.org, Ratzinger was a
“fierce foe” of Communism. This bit of evidence strongly militates in favor of
Ratzinger’s having become an American in thought and worldview. (It would be
interesting to know what the CIA has on Ratzinger.)
This
colonization of Ratzinger’s mind by the Americans to view America as the ideal
explains a lot, not the least of which is the reason our joy at his elevation
to the Papacy was replaced over the years by bewilderment. With his many public
appearances and talks that are devoid of mention of Christ and promotion of a
decidedly American worldview, and with such writings as Jesus of Nazareth, and Light of the World, we see the danger posed to
Catholics. Instead of seeing the world with its many problems through the lens
of the Gospels, Ratzinger/Benedict sees the world as an American would. He
therefore gives credence to and endorsement of America. Being an American is
not compatible with being a Catholic, and Ratzinger’s many statements while
serving as Pope have caused many a Catholic to stumble and become confused
without offering any solution to so many troubles that beset them, and without
offering any way to evangelize the world for Christ as He commanded in Matthew
28:18-20. Catholicism and Americanism are in conflict. Catholicism orders all
we do and think towards serving God. Americanism orders all one does and thinks
to serving Mammon. The twain shall never meet.
But let’s face
it--the Americans are brilliant--and they are able to hide this truth so
adroitly by getting everyone to shadowbox. (The brilliance is akin to an evil
genius most probably because it comes from a lack of scruples based on
adherence to Truth.) From 13 small and relatively insignificant dependents of
Great Britain in 1776, they have fashioned the country that today is the only
superpower and is capable of projecting armed forces to wage war half way
around the world in the Hindu Kush. With the exception of one four year period,
there have been no other attempts to break the country up, and there have been
absolutely no attempts to violently overthrow the government. Every two and
four years, there are orderly elections held for the various federal or
national offices that were set up by the Constitution. The elections keep the
rich and powerful in their riches and powers while the everyday slob who fights
the wars, pays the taxes, and suffers in the heat, dirt and grime for his daily
bread is given the illusion that he and his fellows are the rulers. It’s a
great ploy, and what has made it greater is that it has worked for more than
200 years to keep everybody down on the farm and harmless to the vested, to the
real, interests, for the most part. And, it’s even a greater accomplishment
when you consider that the Americans got most of the world to buy into their
lies. Getting the Pope on their side helps with selling the rot.
Americans are
practical--they seek to know how things work, the better to control you. They
wait, watch, study, and they are nice about it. They try to get you to buy into
bad ideas that sound good but are nothing more than a way to turn you from God.
They use honey, because they know that attracts more flies. But should you
oppose the Americans and stick to your principles, well, then it’s time for the
airstrikes and a lot more violence from the “red white and blue.” And that’s
what they did with the Catholic Church when they figured out how important the
priests, bishops, cardinals, and popes were, they put things in motion to make
sure that at some point the guy who got to the top of the Church
would support America and the American ideology. That way, they would
not have to worry about the Catholic Church, and service to God, getting in the
way of service to Mammon. America and Americans are dedicated to service to
Mammon for they reject Christ’s Church, which means they reject Christ, which
means they reject God. With God out of the picture, there’s only one other
option: Mammon or wealth.
Notre Dame Professor
A professor at
the University of Notre Dame helps us to understand the true nature of America
and what was intended by the Founders. Vincent Phillip Munoz, an Associate
Professor of Religion and Public Life in the Department of Political Science at
the University of Notre Dame, is a victim of the American conquest of the
Catholic mind, and so he can do no better than Ratzinger/Benedict. However,
with his book, God and The Founders,
he has started to expose some of the myths about the American Founders
perpetuated at the White House by Ratzinger. Munoz has started to shed some
light on the Founders and to show what they really thought of religion, which
is far different from the myths foisted on the world. Munoz’ failing is that he
still accepts the American myths, and sees America’s conception of religious
liberty as a good.
God
and the Founders is an examination of the thought on religious matters of James
Madison, who was the principal architect of the Constitution, Thomas Jefferson,
the principal architect of the Declaration of Independence, and George
Washington, the first President and also the “Father of His Country.” He
analyzes, through the eyes of Madison, Jefferson and Washington, a number of cases
decided by the United States Supreme Court between 1947 and 2005 implicating
the Establishment Clause and the Free Exercise Clause of the First Amendment to
the Constitution. Munoz’ analysis reveals that for the most part, the courts
seem to primarily favor the views of these three founders in the following
order when it comes to defining church state relations in the United States:
Madison, Washington, then Jefferson.
Madison believed
that government should not be cognizant of religion and the religious beliefs
or affiliations of the citizens. In his “Memorial and Remonstrance Against
Religious Assessments” written in 1785 in opposition to a bill pending in the
Virginia Legislature to permit payment of state funds for teaching
Christianity, Madison wrote that religion would not only be exempt from “the
authority of the Society at large,” but religion should also not be employed
“as an engine of Civil policy. ... an unhallowed perversion of the means of
salvation” (pp. 224-225). To Madison, religion meant only worship, or going to
church, as he wrote “the duty of every man to render to the Creator such homage
and such only as he believes to be acceptable to him” (p. 223). Under the
Madisonian view of church and state, not only is religion relegated to one hour
a week of singing hymns and chanting prayers, but the individual is supreme in
determining how he or she wishes to worship, the magistrate, or the state, is
incompetent in determining the True Religion, and religious beliefs can never
be a cause for action in the public sphere.
Washington held
to a more utilitarian view of religion in the state. Washington wanted to get
things done. Ultimately a pragmatist, Washington, whose life largely consisted
in surveying and soldiering, held to a three-part doctrine according to Munoz.
First, the “state action must have a civic purpose” (p. 123). Second, “state
action may support or burden religion as a means to further that interest, but
the state may not compel an individual to practice a religion in which he does
not believe” (Id.). Finally, “state endorsement of religion ought to be
as ecumenical as possible in light of the civic purpose being advance” (Id.).
(Catholics should immediately recognize how America has twisted the real
meaning of “ecumenism.”) Washington saw that religion could be put to the use
or service of the “civic purpose” which ultimately means the state, and he,
like Madison, opposed religion dictating one’s actions in the public sphere as
evidenced by his opposition to the Quakers’ refusal to bear arms during the
American Revolution. While he believed that the state should never compel one
to belong to one religion or another, he also was of the view that the state
was incompetent to judge the truth or falsity of any religious set of beliefs.
Jefferson
Jefferson, who
penned those famous words, “we hold these truths,” was perhaps the most radical
of the three revolutionaries. Jefferson “aspired to create a society in which
clergy and sectarian theological dogmas did not guide human thinking” (p. 123).
To that end, he wanted the state to advance “nonsectarian religious ideas and
institutions” (p. 126) and to weaken the power and influence of the various
religious sects and of Christianity. In essence, Jefferson wanted Americans to
embrace a form of Unitarianism that rejected things such as the Trinity and
Jesus’ resurrection and embraced a creator God who gave men rights. (Remember
the quote from the Declaration of Independence?) Jefferson was Jewish in his
thinking, and he too, like Washington, saw that religion could be manipulated,
or used, to serve the state.
All three of
these men relegated any and all religions to supporting roles in society
thereby leaving the determination of the issues and policies of the society in
the hands of those who would conduct the affairs of state strictly in
accordance with principles of utility if not also material gain. In a society
where the government is nominally a democracy but more properly an oligarchy,
two of the fundamental purposes of government, unity and establishment of
order, cannot be achieved by the very structure of the government. Without a
common religion to cobble together the people, all that can happen is for the
competing powerful interests in the society to work the best manipulations of the
people to enhance their power and wealth.
Needless to say,
the American Founders were indeed revolutionaries, and they held to and posited
beliefs on the relation of church and state that were and are radically at odds
with the Truth and the teachings of the Catholic Church. Pope Leo XIII made
these teachings clear when he wrote nearly 100 years after the founding of the
United States that “[I]t is not lawful for the State, any more than for the
individual, either to disregard all religious duties or to hold in equal favor
different kinds of religion; that the unrestrained freedom of thinking and of
openly making known one’s thoughts is not inherent in the rights of citizens,
and is by no means to be reckoned worthy of favor and support” (Immortale Dei, para. 35.). Again in Immortale Dei Pope Leo XIII wrote “Since, then,
no one is allowed to be remiss in the service due to God, and since the chief
duty of all men is to cling to religion in both its reaching and practice--not
such religion as they may have a preference for, but the religion which God
enjoins, and which certain and most clear marks show to be the only one true
religion--it is a public crime to act as though there were no God. So, too, is
it a sin for the State not to have care for religion as a something beyond its
scope, or as of no practical benefit; or out of many forms of religion to adopt
that one which chimes in with the fancy; for we are bound absolutely to worship
God in that way which He has shown to be His will. All who rule, therefore,
would hold in honour the holy name of God, and one of their chief duties must
be to favour religion, to protect it, to shield it under the credit and
sanction of the laws, and neither to organize nor enact any measure that may
compromise its safety. This is the bounden duty of rulers to the people over
whom they rule.”
Pope Gregory
XVI, writing 50 years earlier in Mirari Vos
(1832), condemned the actions of a government that would not show a preference
for the Roman Catholic Faith. He wrote “[T]hat absurd and erroneous proposition
which claims that liberty of conscience must be maintained for everyone …
spreads ruin in sacred and civil affairs, though some repeat over and over
again with the greatest impudence that some advantage accrues to religion from it.
... When all restraints are removed by which men are kept on the narrow path of
truth, their nature, which is already inclined to evil, propels them to ruin
...” (para. 14.).
The United
States Constitution, along with the statutes and the court declarations that
have issued from the document, has done great damage by keeping Catholicism
away from the people and from having any real effect on societal and
governmental policies. American jurisprudence has served to keep the Catholic
Church, and the Catholic Faith, out of the life of the nation and its society.
This is a grievous error as Pope Leo XIII explains in Immortale Dei: “To exclude the Church, founded
by God Himself, from life, from laws, from the education of youth, from
domestic society, is a grave and fatal error. A State from which religion is
banished can never be well regulated. ... The Church ... is the true and sole
teacher of virtue and guardian of morals. She it is who preserves in their
purity the principles from which duties flow, and, by setting forth most urgent
reasons for virtuous life, bids us not only to turn away from wicked deeds, but
even to curb all movements of the mind that are opposed to reason, even though
they be not carried out in action” (para. 32). The reason for this is clear: “A
well-spent life is the only way to heaven” and the State must cooperate in the
salvation of souls. Pope Leo explains: “For one and all are we destined by our
birth and adoption to enjoy, when this frail and fleeting life is ended, a
supreme and final good in heaven, and to the attainment of this every endeavour
should be directed. Since, then, upon this depends the full and perfect
happiness of mankind, the securing of this end should be of all imaginable
interests the most urgent. Hence, civil society, established for the common
welfare, should not only safeguard the well-being of the community, but have
also at heart the interests of its individual members, in such mode as not in
any way to hinder, but in every manner to render as easy as may be, the
possession of that highest and unchangeable good for which all should seek.
Wherefore, for this purpose, care must especially be taken to preserve unharmed
and unimpeded the religion whereof the practice is the link connecting man with
God” (para. 32.).
The State
In sum, by its
very nature, the Church teaches, the State must seek to help souls to heaven by
providing the necessary material conditions and processes, both of which
require the recognition of the proper role of the Roman Catholic Church. America,
and the political entity that gives shape to this society, is not concerned
with souls or with providing the conditions for souls to realize their true
end.
In Deus Caritas Est (2005), Pope Benedict XVI
wrote that “[T]he Church, as the social expression of Christian faith, has a
proper independence and is structured on the basis of her faith as a community
with the State must recognize ...” (para. 28). It is in this recognition that
there can be accomplishment of the mission of the Church to “help form
consciences in political life, and to stimulate greater insight into the
authentic requirements of justice as well as greater readiness to act
accordingly ...” (para. 28). This most crucial of requirements of government is
not met by the American State, and so the possibility of achieving a just state
is diminished, if not obviated, and what evolves in its place is a State that
is “not governed according to justice” and therefore becomes a “bunch of
thieves” (para. 28.a). Without the proper recognition of the Church and the
Faith by the United States, the very foundational principles of the country
become suspect, and America must then organize itself in accordance with
principles in opposition those taught by the Faith, and hence to the spiritual
and material harm of the people of that society. As referenced by the Catechism of the Catholic Church (Section
2244), Blessed John Paul II’s encyclical Centesimus
Annus teaches that those societies, like America, that reject or do
not recognize the man’s origin and destiny as taught by the Church
“borrow...some ideology” and they “arrogate to themselves an explicit or
implicit totalitarian power over man and his destiny.”
It is simply
stunning--and a testimony to the power of the Holy Spirit and the weakness of
men--to witness the same man who wrote the encyclical, Deus Caritas Est, under the inspiration of the
Holy Spirit, to completely ignore the truths set forth in that encyclical
during his talk at the White House in 2008 in the presence of the President of
the United States. On one day, he presents great Truth with an encyclical. On
another day, Ratzinger strengthens the psychological chains forged by Americans
to control Catholics and keep all in darkness and bondage to Mammon. In the
true spirit of Americanism, the doctrine of the Church is kept inviolate, but
Benedict, a/k/a Ratzinger, is telling Catholics to think, and act, and view the
world as Americans, and in so doing he has placed a stumbling block for
Catholics to live the Faith. Benedict, whose ideas and beliefs and worldview
were formed at Ground Zero of the Cold War by the Americans to be an American,
is, regrettably, helping make sure that Catholics are Americans first.
Good Job
Munoz does a
good job of fleshing out the beliefs of Madison, Washington and Jefferson, all
three of whom were so crucial to the founding of the United States and
ultimately that societal construct known as America. But he fails as a Catholic
because he does not present Catholic teaching on church and state relations, and
he instead argues for what he calls a “modified version of the Founders’
approaches” (p. 218). This modified approach, which he calls “No legal
privileges, no legal penalties” may get him points with the administration at
the University of Notre Dame where he is a Tocqueville Professor and still
seeking tenure as he said last September before one of Notre Dame’s football
games, but it should not stand him in good stead with the Church and the Faith.
Indeed, in this attempt to “separate church and state more intelligently, and
to better protect religious freedom” (p. 221), Munoz shows just how hostile the
preeminent Catholic university is to the Faith, the Church, and souls. By
insisting on this revolutionary and dangerously erroneous ideology, he threatens
the continued existence of the very society he claims to want to advance and
protect despite his protestation that his approach will allow Americans to
“govern ourselves more thoughtfully” (Id.).
Munoz exhibits
the problem that has confronted and divided Catholics in the United States for
at least 60 years. That problem is based on the fact that American
psychological warfare and fifth columnists like John Courtney Murray, SJ, have
successfully taught Catholics the Big Lie: “America is infallible, the Church
is not.” As a result, you see people like “pro-choice Catholics” such as Mario
Cuomo and his son Andrew who, having accepted the Big Lie, must accept that Roe v. Wade is a proper and moral decision,
because, after all, it comes from America, which is infallible.
But that is what
conquerors do; they destroy the conquered and themselves if their conquest is
not in the name of Jesus Christ and with the sign of the Cross. Munoz’s mind
has been enslaved by the Americans just as is the mind of Joseph Ratzinger has.
Benedict’s many speeches praising America are a, if not the, critical
factor for the darkening of Munoz’s mind so as to accept error. Benedict, as
leader of the Catholics, has been conditioned to be an American and to serve
America, and so Catholics are bound to follow their leader into captivity.
Ratzinger, now pope, as a type of Manchurian Candidate, is a symbol of
America’s occupation of the Catholic Church.
One of the great
causes for hope and miracles of the day, in addition to the numbers of people
entering the Church and growing it around the world even while its prelates are
suffering through their American and Jewish captivity, is that the Holy Spirit
still speaks through the papal encyclicals, such as Deus Caritas Est, which calls Catholics, and all people, to
the truth and liberation from error. For error leads to sin, and the wages of
sin is death. One need only consult antiquity and societies of the modern era
grown too engrossed in serving wealth to see where it all leads. The unfortunate
part is that many who consider themselves Catholic will go down with the
sinking ship known as America. And, most importantly, many are in danger of the
fires of hell because of the American ideas that come from the man who is pope.
David
Wemhoff
This review was
published in the November 2011 issue of Culture
Wars.
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