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'The Pope's Men': a History of the Society of Jesus

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Malachi Brendan Martin (1) was ordained in the Order of the Society of Jesus in1954. His position as secretary to ultra-liberal Cardinal Augustin Bea, S.J. from 1958 to 1964 plunged him deeply into the wiles of the Vatican II reforms. Disheartened by what he had witnessed, Martin requested a dispensation from his vows as a Jesuit priest in1965, moved to New York in 1966, and began to write.

Martin never shied from the truth about the inner workings of the Catholic Church—the topic of a majority of his 17 novels. The most judicious for these times, "The Jesuits: The Society of Jesus and the Betrayal of the Roman Catholic Church," (2) details the Jesuit agenda and its role in the Vatican.

Ignatius of Loyola formed the Society of Jesus in 1540. Their unwavering loyalty to the pope earned the Jesuits the title of "The Pope's Men" as the intensity of their zeal for the Catholic faith inspired the entire world.

The Jesuits carried the battle right into the territories of these papal enemies. They waged public controversies with kings, they debated in Protestant universities, they preached at crossroads and in marketplaces. They addressed municipal councils, they instructed Church Councils. They infiltrated hostile territories in disguise and moved around underground. They were everywhere, showering their contemporaries with brilliance, with wit, with acerbity, with learning, with piety.

As time went on, the Jesuits notoriety turned to power. It was the laity of Rome who coined the term "Black Pope" to compare the worldwide power of the Jesuits to the global power of the pope. The black, of course, was to show the contrast to the white papal robe.

In 1773, Pope Clement XIV disbanded the Jesuit Order of 23,000 priests. The pope never revealed the reason for his decision, and it wasn't until 1814, when Pius VII resurrected the Jesuit Order that it quickly reenergized into its former self. Once again, their loyalty to the papacy was unshakable. For the following 100 years, the Jesuits regained and maintained the highest respect among Catholics and non-Catholics.

Near the middle of the 20th century, subtle changes began to occur as the Jesuits' allegiance to the pope slowly dwindled. Malachi Martin describes in his book "The Jesuits," (1987) a war of sorts between the Jesuits and the papacy. Papal infallibility fell by the wayside as the Jesuits became known for challenging the pope, his power, and even Catholic dogma. Theirs was now a collective church—the people's church—and humanism was in full swing.

In 1965, Pedro de Arrupe y Gondra (4) was elected 27th Father General of the Jesuits. The "Pope's men" became some of the pope's greatest enemies. The covert, anti-papal movement that had been festering for the past 100 years in Europe bubbled to the surface and became the Society's official modus operandi. "It was a deliberate act," Martin writes, "for which Arrupe as Father General provided inspiring, enthusiastic, and wily leadership."

Hindsight being 20/20, the pieces all begin to fall into place when considering the liberal Jesuits who were the movers and shakers during the Second Vatican Council—the historical transformation of Christ's church into a Protestant hologram. It was then that they set their plan into motion, to culminate now as their Jesuit pope leads unknowing Catholics into his one world religion.

Is Bergoglio a major player in the New World Order? Is he the false prophet who will lead the trusting sheep into the one world religion that was conceived and birthed during Vatican II?

Martin describes the Jesuit philosophy (25 years ago) in a manner that mimics Obama's redistribution-of-wealth campaign so strongly, that one cannot help but wonder if they are working hand in hand:

The new mission of the Society—for it is nothing less than that—suddenly places them in actual and, in some instances, willing alliance with Marxists in their class struggle.

The aim of both is to establish a sociopolitical system affecting the economies of nations by a thorough-going redistribution of earth's resources and goods' and, in the process, to alter the present governmental systems in vogue among nations. (5)

Considered one of the greatest theologians of his time, Karl Rahner (6) spent his lifetime endeavoring to transform Catholicism into what is now a mere shadow of its former self.

While Rahner did not work in lonely fields, his stature, his uncaring boldness, and his success mark him as the leader in what can be aptly described as the wolf-pack of Catholic theologians who, since 1965, have lacerated and shredded not merely the flanks but the very substance of Catholicism. (7)

Rahner worked tirelessly to undermine any sense of papal authority during the proceeding decades after Vatican II. Unwaveringly, he challenged the pope, refusing to defend the Church's position on contraception or any other Catholic teaching and dogma.

In "Unity of the Churches: An Actual Possibility," the last book he wrote before his death in 1984, Rahner gave the most telling and overt presentation ever made of the accepted new Jesuit attitude about the papacy and the defined dogmas of his Church. Working with a Jesuit colleague and coauthor, Heinrich Fries, and with the imprimatur of his Jesuit Superiors, Rahner made a sweeping and outrageously anti-Roman proposal.

To achieve Christian unity, he said, it was necessary to drop all insistence on papal infallibility as a dogma, and to drop insistence as well on all other doctrines about the Roman Pontiff and Roman Catholicism that had been defined and proposed by Popes since the fourth century. (8)

In addition to his war on the papacy, Rahner attacked all Catholic dogma. This included: "the integrity of Christ's person, the meaning and value of the seven sacraments, the existence of heaven and hell, the divine character of the authority of bishops, the truth of the Bible, the character of priesthood, the Immaculate Conception, and the assumption of Mary."

The 1960s and Vatican II were all about laying the groundwork for a humanistic religion. First and foremost, it was essential that the laity be consumed with guilt for their unholy rejection of their separated brethren. This onslaught of guilt eventually made most Catholics pliable enough to accept interfaith services—previously considered forbidden.

The Jesuits conveniently (and temporarily) transitioned back from social worker mode into religious just long enough to express their concern over the "sinfulness" (more guilt) of America's societal structure. This was the culmination of the establishment of their Jesuit National Leadership Project that blatantly revealed their mission of changing "the fundamental structure of America from that of a capitalist democracy."

Does the Jesuit mission to "change the fundamental structure of America" resemble Obama's "Fundamental Transformation of America"? Coincidence—or just birds of a feather, flocking together?

It just so happens, that Latin America is the happening place to be for the liberation theology crowd. Many significantly internationally influential Jesuits hang there, such as Fr. Gustavo Gutierrez, (9) Jon Sobrino, (10) Juan Luis Segundo, (11) Fernando Cardenal, (12) and—last but not least—Jorge Mario Bergoglio.

Martin describes the intensity of the Jesuits' drive in Latin America to transform the sociopolitical structure of the western world:

Quickly, scores of Jesuits began to work with the passion and zeal that has always been so typical of them, for the success of the Sandino communists in Nicaragua; and when the Sandinistas took power, those same Jesuits entered crucial posts in the central government and attracted others to join at various regional levels.

In other Central American countries, meanwhile, Jesuits not only participated in guerrilla training of Marxist cadres, but some became guerilla fighters themselves. Inspired by the idealism they saw in liberation theology, and encouraged by the independence inherent in the new idea of the Church as a group of autonomous communities, Jesuits found that all was permitted—even encouraged—as long as it furthered the concept of the new "people's Church." (13)

Liberation theology: another commonality between Bergoglio and Obama? Is it difficult to see the pieces falling into place? Are these pieces to a puzzle that originated with Vatican II, in line with the inception of the New World Order?

Is there really a separation of church and state today? To what extent are Barack Obama and Jorge Borgoglio's plans for the future intertwined? Has the Novus Order Church become just another political machine?

More on the Jesuits to come.

Lord Jesus, crucified, have mercy on us.


(1) Wikipedia, "Malachi Martin,"
(2) Martin, Malachi, "The Jesuits: The Society of Jesus and the Betrayal of the Roman Catholic Church,"NewYork:Simon Schuster, 1987.
(3) Martin, p. 28.
(4), "Pedro Arrupe,"
(5) Martin, p. 15.
(6), "Karl Rahner,"
(7) Martin, p. 22.
(8) Martin, p. 23.
(9), "Gustavo Gutierrez,:
(10), "Jon Sobrino,"
(11), "Juan Luis Segundo,"
(12), "Fernando Cardenal,",
(13) Martin, p. 17-18.



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