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THE ATHANASIAN A publication of Traditional Catholics of America + Editor: Fr. Francis E. Fenton, STL + Volume XI, No. 4 t June 1, 1991

The Emptying Of Hell John Kenneth Weiskittel

ate in March an arresting sight was visible in news- he hadn’t preached a sermon on hell in more than L stands around the country. HELL, the headline three decades. A general neglect of the subject in proclaimed in red letters nearly an inch-and-a-half high, theological discourse prompted Martin Marty, a the effect heightened by the stark black background and chronicler of American religious trends and a painting of the rich man of the parable (Dives) being professor at the University of Chicago Divinity tortured by demons. What made this so surprising was its School, to observe that “hell has disappeared and appearance, not on the cover of some obscure theological no one noticed.” (p. 56) journal but on the March 25 issue of U.S. News & World Report. Cynics will no doubt attribute the magazine’s How, then, to explain the renewed interest? Inter- newfound interest in religious topics to its trailing its pretations are varied. Sheler states that some see it as “a chief competitors — Time and Newsweek — in hopeful sign …that the America of the baby boomers is circulation, thus compelling it to use shock tactics to returning to traditional religion”; others speculate that © attract readers. “the pervasive violence and suffering in modern society …makes the idea of hell more readily grasped”; while a But whatever motive was behind USN&WR’s decision to third group of observers dismiss it as “shallow nostalgia devote seven full pages to such an un-newsy subject, the for the beliefs of childhood.” (Jbid.) Advancing the last move indicates that, as Americans approach the twenty- view is Marty, who declares: “If people really believed in first century, despite all the smug, sophisticated “post- hell, they wouldn’t be watching basketball or even the TV Christian” assurance they display, there are some age-old preachers. They’d be out rescuing people.” fears that all of the comforts and diversions of the Space Age will not dispel. In fact, the direct impetus for the To understand Marty’s skepticism, another glance at the special section was a Gallup Poll conducted last fall, Gallup Poll is in order. As noted above, 78 percent of the showing that 60 percent of Americans say they believe in respondents professed a belief in heaven; when these hell. Although this is well below the 78 percent who same Americans were asked about whether they believe in heaven, it is seven percent higher that the considered their chances of going there as good or figure reported in 1981; six percent higher than in 1965; excellent, the same number answered in the affirmative. even two percent higher than in 1952. (Cited, Jeffrey L. But, although six out of ten surveyed acknowledge hell, Sheler, ‘‘Hell’s sober comeback,” p. 57) the total who think it is likely or very likely that they will spend eternity there is only four out of one hundred. In Such survey results represent a significant shift in belief. other words, the United States is either a nation of saints As one of Christ’s “hard sayings,” the dogma of eternal or (as is really the case) one whose people have a punishment for the wicked hasn’t set well with the distorted view of God’s mercy, a weakened sense of sin “ecumenical” Modernist crowd and its sentimental and a similarly erroneous notion of the risk of hell so leanings towards some sort of universal salvation. This many of them run by their lifestyles. According to such a mentality has virtual control of the Conciliar Church and mentality, the only sin punishable by hell is possibly mass “mainline Protestantism.” Jeffrey L. Sheler writes: murder. This devilish deception, which preys on fallen human nature, is being mightily abetted as well by … Even Kenneth S. Kantzer, a former editor of Conciliar theologians. In the next few pages the heresy of Christianity Today, confessed a few years back that an empty hell will be assessed. nd Vatican Snapshots From Wonderland the blame can be directed towards the Seco Th e lat e Ar ch bi sh op Ma rc el Le fe bv re , one of the Council. e Counci l, noted: “The horror of that moment,” declared the King in Lewis first prelates to speak out against th re or les Carroll’s “Alice” book, Through The Looking Glass, “I “ince the Council was initiated it has, in a mo of many truths shall never, never forget!” The Queen then quipped, general manner, shaken the certitude e Church…” “You will, though, if you don’t make a memorandum of taught by the authentic Magisterium of th struction of the it.” When considering the horror of hell, it can be said (Cited, Dr. Rama Coomaraswamy, The De , p. 130) In that few in the Conciliar Church are making a Christian Tradition, Perennial Books, 1981 le Concile, memorandum of it. this passage, taken from his book J’accuse those truths Archbishop Lefebvre stated that among ak en by th e Co un ci l ar e “t he las t en ds ” [or the Last Evidence of this is to be found in the Gallup Poll already sh cited. The statistics gathered on “Catholics” are Things — JKW]. surprisingly similar to the overall data: 81 percent believe in heaven and 57 percent in hell; 76 percent feel In theory, anyway, Vatican II should have been a great confident about entering the abode of the blessed, but opportunity to reaffirm the Catholic teaching on hell. only five percent are worried about being lost forever. (p. After all, Pope John XXIII had expressed the view that 57) And this is in keeping with findings made by George the Council would be part of an effort to reach out to the Gallup, Jr., and Jim Castelli in The American Catholic world, a new way to bring it the mercy of Christ. One of People: Their Beliefs, Practices and Values. (Doubleday, the greatest services Vatican II could have performed 1987) There the authors note that “only 51 percent would have been to counteract the lessening sense of sin, believe that God will punish evil for all eternity, while 32 which has been seriously eroding morality for the better percent do not believe that statement and 17 percent are part of a century (further, even, if one traces it to its undecided.” (p. 16) When asked, “Do you think that a intellectual roots in eighteenth century Europe), warning person who does not accept Jesus can have everlasting of the consequences of following worldly allurements. Oh, life2”, some 48 percent answered “yes” and only 37 passing reference is made here and there, as if an percent said “no”. (p. 19) afterthought, but the Modernists who misdirected th Council saw to it that the subject be studiously avoided — What such opinion sampling demonstrates is that the an understandable view, given their penchant for the traditional teaching of the Roman Catholic Church on ultra-“ecumenical,” “everyone-is-saved” error. the four Last Things (death, judgment, heaven and hell) is, at best, only an optional belief in the Conciliar An example of such can be found in a debate that took Church. More often than not, however, the day-to-day place among the Fathers as Lumen Gentium (also practices of the new religion manifest a tacit nod in the called the Dogmatic Constitution of the Church or De direction of the distinctly non-Catholic teaching of Ecclesia) was taking shape. The dispute arose when universal salvation. Hence, instead of a Requiem Mass, the seventh chapter, which deals with the Church’s with its somber reminder of that day of judgment that all eschatological (about the Last Things) aspect, was must face (Dies irae, dies illa — “Day of wrath! O day of under consideration. Cardinal E. Ruffini, a defender of mourning…”), the Conciliarists have a “Mass of orthodoxy, was prepared to reject the text outright: Christian Burial,” in which the black of the requiem is “Purgatory was hardly mentioned, he complained, and removed in favor of white, just as the mourning of the the condemnation of those dying in the state of former has been replaced in the latter by what may be mortal sin was passed over in silence.” (Xavier Rynne, described as “instant beatitude” for all the faithful. Vatican Council II, Farrar, Strauss & Giroux, 1968, (Purgatory? What’s that?!) p. 294) This and similar complaints were met by the parry of Cardinal G. Urbani, who argued that “any major How could dogmas so fundamental to a Catholic outlook change in the chapter would destroy the harmony of the and to a secure relationship with God become the sort of text which organically embodied the dogmatic, apolo- questions so trivial as to be decided with a coin flip? As is getic, pastoral and ecumenical aspects of the subject.” so often the case in the crises afflicting today’s Church, (Ibid.) According to the Rev. Hans Kung, a liber

THE ATHANASIAN JUNE 1, 1991 Peritus (or “expert”) at the Council, in his book Eternal the potential for all souls ultimately to make it to Life? (Doubleday, 1984), the question of hell “was not heaven — although many first may have to spend discussed at Vatican II.” (p. 131) time in purgatory… In earlier times, “we were told @ hell was a real possibility for all of us,” recalls the And, of course, the “logic” of Alice’s Wonderland Rev. Richard McBrien, chairman of theology at the was very much in play at Vatican II. Kung unconsciously University of Notre Dame. “If you ate a hot dog on demonstrates this in Eternal Life?. First, he Friday and got hit by a truck before you went to quotes the following definition made by the Council of confession, you’d suffer the same punishment as if Florence in 1442: you were a murderer.” Now, says the Rev. Avery Dulles, theology professor at Fordham University in The holy Roman Church…firmly believes, pro- New York, the emphasis is on the mercy and love of fesses and proclaims that none of those outside the God. “Hell is there and ready to receive anyone who Catholic Church, not Jews, not heretics, nor meets the condition for falling into it,” says Dulles, schismatics, can participate in eternal life, but will “but it’s quite possible that no one will really go go into the eternal fire prepared for the devil and there…” (p. 60) his angels, unless they are brought into it (the Catholic Church) before the end of life. (p. 130) Reading such from two ordained priests is galling. Father McBrien trivializes an act of disobedience to Church law He later observes that “the Second Vatican Council — and distorts the justice of God by suggesting that His admittedly without expressly revoking or correcting the punishment for the infraction is exactly the same as for a definition of the Council of Florence, assumed by Rome slaying. It is difficult to believe that a learned cleric to be infallible and irreformable — declares that even of his stature could be unaware of the consistent Catholic atheists of good faith can attain eternal salvation.” (p. teaching that the degree of suffering experienced by the 131) And now, thirty years since the Council formally damned varies in a manner similar to those of beatitude opened, beliefs expounded as “Catholic” have grown, in for the blessed, But then, if his intention is to make the ie Wonderland fashion, “curiouser and curiouser.” Church’s laws and teachings — especially its teaching on hell — look ridiculous, a moment of “forgetfulness” Hell Has No Fury . . . Period! serves well his cause. Father Dulles will be dealt with in a moment. “The fear of the Lord is the beginning of wisdom.” (Psalms 110:10) This is a basic religious truth for For Hans Kung hell is a concept to be molded, twisted Catholics but it is hardly such for many in the Conciliar and manipulated endlessly. He follows the lead of other Church. When they consider the judgment, it is as Modernists by arguing that the fire of hell is only a though God’s justice is rendered totally enfeebled by His metaphor to explain a sinner’s anguish or refers to an mercy, so much so that He cannot bear to condemn a area used for burning corpses outside Jerusalem, while soul to hell — or at least not eternally, the term “eternity” he waves aside as a mere Semitic expression for a long period of time, asserting that “Jesus Not only are authentically traditional Catholic teachings is not a hellfire preacher.” (Eternal Life?, p. 133.) If by challenged and held up to scom and ridicule, but errors “hellfire preacher” Kung means a raving fanatic, he is are championed by those who are supposed to be correct. And it is also true that Christ did not make shepherds of souls. Jeffrey Sheler writes: damnation the central part of His message to the world. (‘I have not come to judge the world, but to save the In Roman Catholicism, the possibility of hell for the world.” John 12:47) And yet the fact is inescapable — wicked remains on the doctrinal books. But, except, perhaps, to the Modemist — that, in a less according to moder teachings, few souls are likely obvious way, hell is vital to an understanding of Our to end up there. Since the 1960’s, when a spirit of Lord’s life, death and resurrection because it is from hell ecumenism took hold of the Church at the Second that He saves, The prospect of everlasting punishment is e Vatican Council, Catholic theology has emphasized too much for Kung, who says such “torture” would come

THE ATHANASIAN JUNE 1, 1991 Fathers, and from “a truly merciless God.” (p. 136) Yet this may not be Gregory of Nyssa and other Church th his and reason for concern, since “the ‘eternity’ of the punishment principally Origen. But O’Connor weakens bo nation of of hell may never be regarded as absolute,” and some Balthasar’s case by quoting a condem ri ge ni st s” in 54 3 by the Sy no d of Co ns tantinople that future, universal reconciliation between God and “O reads: impenitent sinners is possible — “the consummation of a was later approved by Pope Vigilius, and which salvation of all, an all-embracing mercy.” (pp. 140, 142) the If anyone says or thinks that the punishment of Eternal Life? does provide some interesting passing devils and of evil men is for a time and that there l references. Mentioned is the book, There Is No Fire will be an end of it at some time, or that there wil Burning In Hell, by the “Catholic theologians” Thomas be a restoration of the devils and evil men, and Gertrude Sartory, in which it is argued that the anathema sit. (p. 16) doctrine of hell is largely to blame for making Christianity the most “murderous” religion (by persecutions and the Now Balthasar’s thesis isn’t exactly contrary to this, as condemning of those outside the faith to hell). (p. 132) he acknowledges the damnation of demons and, rather And according to polls in Germany, 47 percent of than say the damned will be eventually restored, German “Catholics” in 1967 rejected a belief in hell; by “proposes the hope that no humans are or will be 1980 the figure had risen to 59 percent. (p. 142) In the actually damned.” (Ibid.) latter poll, 61 percent denied purgatory as well.) O’Connor allows that this hope goes against the The most popular Conciliar view of hell appears to be that reasonable presumption that some people will be lost, “a of Father Dulles (and, implicitly, that of John Paul Il) — presumption,” he writes, “that the words of Jesus and the namely, a largely empty inferno populated by only the teaching of the Church would appear to have as their devil and his fellow fallen angels. (Satan, if this version of own, and better guides in this matter we cannot have.” (p. hell is to be believed, would be the loneliest individual 20. He cites Matthew 25:41) How, then, can he and this side of the repairman in the Maytag washer ads.) Balthasar support the opposite? O’Connor contends: That the enemy-occupied Vatican is supportive of the error is evident in the case of the late Swiss theologian … Against such a presumption one cannot have Hans Urs Von Balthasar, a man who in 1988 was what is properly defined as theological hope, but seriously being considered as a potential cardinal. In the one can and must have a human hope, a wish which two years prior to this he published two works in German expresses itself in prayer and zealous efforts, for the that were later printed together in an English translation salvation of all.” (p. 20) entitled Dare We Hope That All Men Be Saved?. The July, 1989 issue of the Conciliar journal, Homiletic & The problem here is that it flies in the face of the stern Pastoral Review, featured an article, “Von Balthasar and warnings of Our Lord (see the prophecy in Matthew Salvation,” by the Rev. James T. O’Connor, a professor at referred to above), reason and experience. Although the St. Joseph’s Seminary, Yonkers, New York. From the first Church has never made a list of the damned, the paragraph of the article, in which Balthasar is described overwhelming view of the traitor Judas is that he died as “justly renowned,” O’Connor leaves little doubt as to impenitent and was lost. For example, in its article on where his sympathies fall, though he does make some hell, we read in The Catholic Encyclopedia: “Of Judas effort at balance. He writes that ‘(Balthasar) Christ says: ‘it were better for him if that man had never characterizes his opponents (that is, those who maintain been born.’ (Matthew 26:24) But this would not be true if that there are, de facto, humans who are or will be Judas were ever to be released from hell and admitted to eternally damned) as ‘infernalists,’ even while recognizing eternal happiness.” (Joseph Hontheim, “Hell,” Vol. VI, that some of the Church’s greatest theologians (he cites The Catholic Encyclopedia, 1910, p. 211) Another Augustine, Gregory the Great, Anselm, Bonaventure, scriptural text, less frequently used in this regard but just Aquinas, John Henry Newman, etc.) belong to this as valid, comes in Our Lord’s prayer for His disciples at category.” (p. 10) Who are those mentioned that took the the Last Supper: “Those whom thou gavest me have I opposite view? Mystics such as Julianna of Norwich, Saint kept; and none of them is lost, but the son of perdition,

THE ATHANASIAN JUNE 1, 1991 =

that the scripture may be fulfilled.” (John 17:12) It to have large families but their counterparts more often is difficult to see how a case could be made for use birth control. The Conciliar Church is also the home Judas’ redemption after Christ Himself has declared for groups supporting homosexuality and abortion, him lost. something that would not be tolerated for a moment by real Catholics. Is it realistic to think that all have made a perfect act of contrition before their deaths? Insofar as we can judge Can any more evidence be needed to show the truth of from outward appearances, the answer would clearly have the expression, “ideas have consequences”? If to be in the negative. But, the universalists argue, only Parishioners are not reminded of the danger of losing God can see the inner disposition of a person’s heart, so their souls, it follows that they will be less vigilant in the one who seems to be dying impenitent may really be safeguarding virtue since there is no penalty attached to inwardly disposed to repentance. This, of course, is true sin. It is an easy step from there to begin questioning the but the same kind of argument can be made that some very existence of evil, rationalizing all such behavior as who make an outward show of sorrow for sins haven’t mere social aberrations, genetic defects, psychological truly repudiated them. What cannot be reasonably disorders, etc. denied, however, is Christ’s warning: “Enter ye in at the narrow gate: for wide is the gate and broad is the way The extent to which even the idea of hell has vanished that leadeth to destruction, and many there are that go from the minds of Conciliarists became sharply focused in thereat. How narrow is the gate, and strait is the way when Bishop Austin Vaughan admirably warned that leadeth to life: and few there are that find it!” “Catholic” pro-abortion politicians that they were in (Matthew 7:13-14) In light of such clear indications that danger of damnation. The Conciliar response to their some souls will be lost, one would think that the bishop’s statement was typical. While some conservative universalists might give pause for reflection. Not so for Conciliars applauded him, there were also loud protests O’Connor. He goes so far as to misapply the Fatima against his “meddling in politics.” The thought prayer, despite its being phrased as to refer to the living that someone still believed in hell was too much for (note the present tense of “forgive us” and “save us…”). many “progressives” to take. They regarded Bishop Surely the desire that all those still living may accept Vaughan with the same sort of shock one may have Christ does not require one to throw reason out and upon seeing a fellow drive a horse and buggy onto an entertain half-baked sentimentalist notions about earlier interstate highway. generations nor does it mean that one seriously believe that all the living will be saved. (It is God’s will that God has warned about hell not because He seeks to people don’t sin but He nevertheless permits it. So, too, cast people into it but precisely because He wishes for He wills that all be saved but He allows free will to be no harm to come to those redeemed by His Son. used either to that end or to perdition.) The universalists’ Likewise, the traditional Catholic has the duty of views remind one of the Negro preacher who is reported warning his separated Conciliar brother of the danger to have remarked in the course of his sermon at the of a lax attitude toward sin. For those with ears, let funeral of a ne’er-do-well: “We all hope he is where we them hear Pope Benedict XII in his 1336 Constitution know he ain’t.” Benedictus Deus: “We define that according to the general disposition of God the souls of those who die Can Universalists Be Saved? in actual mortal sin go down immediately after death into hell and are there tormented by the pains of Of all the ways traditional Catholics have to demonstrate hell.” And let them hear as well the words of Saint the validity of their stand, perhaps few are as strong John Chrysostom: “The fire of hell is unbearable and as a comparison of the public morality they profess its torments awful. But if you were to heap together a and that of Conciliar “Catholics.” The true Catholics thousand hell fires, it would be as nothing compared have a Sreater respect for the sanctity of marriage, to the punishment of being excluded from the beatific while Conciliarists divorce with the same regularity glory of heaven, hated by Christ, and compelled to i as other non-Catholics. Traditionalists are more likely hear Him say, ‘I know you not’” +

THE ATHANASIAN JUNE 1, 1991 Conscience And Temptation Fr. Oswald Baker (England) e Nn consequence of what we call original sin we are all embezzler tells himself he is just borrowing money, as the born into this life with a self-centered, self-seeking, unfaithful husband assures himself that what his wife does self-indulgent disposition. Even when a soul reaches an not know will not hurt her, and as the salesman pads his advanced stage of sanctity and selflessness, a residue of expense account on the plea that everybody does it — so potential selfishness remains in the depths of the soul we might justify, for example, sloth by calling it tiredness. while earthly life lasts. Impulses from that nether region of The domain of conscience is peculiarly liable to the our personality we call temptations. intrusion of conscious or half-conscious fraud.

We are all subject to temptation. We all experience sinful In the quest for heaven a fundamental task is the formation impulses. We cannot avoid them but we can resist them. and preservation of a healthy conscience. The rectitude Temptation is a problem of understanding, control, and efficiency of our conscience depend on our care and resistance. The first requirement in tackling any problem is cultivation of it. We have first to ensure that our to understand the nature of it. The more we understand conscience is not erroneous, that it does correctly express about the way our mind works, the better our self- the will of God. It is precisely for our guidance here that knowledge — and so the better our capacity for self- Our Lord has instituted His Church. But even after appre- control. What elevates self-knowledge and self-control hending what is right and what is wrong, conscience still into virtue is prayer. Not the mere recitation of prayers but needs training. It must be firm but not scrupulous, strict true, sincere, thoughtful prayer, which means acknowl- but not severe, solicitous but not anxious, delicate but not edgement of our helplessness without God, humble self- petty, prompt but not hasty, cautious but not apprehensive, surrender to God, and suppression of ungodly desires. calm but not careless, punctilious but not fastidious, quick When this is the established disposition of a soul, the result to detect the beginnings of sin but not alarmed at its mere is serenity, clarity of mind and strength of will that will shadows. The influence of the passions tends to blin make right decisions both easy and increasingly likely. But conscience and set it aside. Faced with temptation we temptation remains always a possibility. should look ahead and see how eventual disadvantages outweigh the satisfactions of the moment. The extra drinks Temptations will vary according to our personalities. If we this night are not worth tomorrow’s hangover. The are ambitious, we may find it hard to refrain from trampling momentary satisfaction of making the cutting remark is not on the feelings or even the rights of others. If we think we are worth the loss of a friendship. The trouble is that strong more important than others appear to think we are, we have temptation can oust intelligence. Freud wrote that to guard against talking too much about self, against sensing “intelligence can function reliably only when removed from a snub where none is meant, against viewing everything in the influence of strong emotional forces.” When making a terms of self-reference. If we tend to be perfectionists, we decision in some moral matter, we should carefully make shall have to resist the temptation to demand too much of sure that our judgement is not clouded or in any way biased others. It is immensely important to know precisely our by personal emotional involvement. dominant failing. When we know it and frankly acknowledge it, the battle is half won. And whatever the virtue against The struggle against temptation is lifelong for all of us. But which we find we are most often tempted, in the faithful if we can recognize temptation for what it is, correctl y practice of that virtue our particular service of God lies. identify it, if we can pinpoint our own weakne sses, if we can eliminate insincerity and shortsightedness, we can be The voice of conscience might well be a whisper rather optimistic. Having constant recourse to Prayer and the than a shout, and this is why it can come easy to stifle it. sacraments, being resolutely loyal to the Fai th (despite We do not as a rule directly flout our conscience. We are some failures to live up to its ideals), we shall preserve our cunning. We humbug our conscience. We make a dis- state of grace and make Progress. Though we may lose a honest attempt to justify doing what we want to do. As the few battles, we are likely to win the war,

THE ATHANASIAN JUNE 1, 1991

i al rr To Tell The Truth Fr. Francis E. Fenton

e f the manifold and diverse offenses which man not true today, the Conciliar Church providing the best O commits against the moral law of God, the most case in point. And, of the several forms of dishonesty for common is not, say, impurity or anger or uncharitableness which that Church is presently notorious, the hypocrisy of or injustice. Rather it is, I submit, the sin of dishonesty or its hierarchy is, I think, the most outstanding. Although deception in one form or another (lying, hypocrisy, they pose before the public as men of God and defenders of cormuption, duplicity, etc.). And, fallen human nature His moral law, their actions so often belie their sincerity. having remained pretty much the same since the (Numerous examples can be given relating to such issues commission of original sin by our first parents, that as homosexuality, abortion, religious indifferentism, etc. statement would likely be as applicable to the human race To give but one: Cardinal John O’Connor, allegedly less down through the centuries as it is today. The vice of “fiberal” than most of his episcopal confreres, allowing the dishonesty is rampant on the American scene and is both pro-homosexual, pro-abortion mayor of New York City to one of the primary signs and causes of the exceedingly speak at “Mass” in churches in the Archdiocese of New immoral state to which this nation has degenerated. While York.) The Weaklands and the Bernardins and the moral goodness may never have been an outstanding mark Hunthausens and the Hubbards and the Gumbletons and of the USA among the generality of its citizens, one thing’s the Unteners and so many others of their ilk, while for sure and that is that its opposite, moral wickedness, is masquerading as sincere spiritual leaders, are using their here and now one of those marks. Nor is there any better single example of that wickedness currently poisoning influential positions to destroy whatever is left of the Faith America than the sin of dishonesty. in the Conciliar Church and, in the process, laying the groundwork for the upcoming One World Church. Thank Whether it be business or the professions or politics or reli- God, they’re not Roman Catholics. But, considering the gion, if any one evil trait can be singled out as being a com- Conciliar Church worldwide, is there any one member of its Brion denominator among them, that trait is dishonesty hierarchy who excels all the rest in the vice of hypocrisy? — and on a massive scale. Yes, there are honest and Assuredly, there is: that master hypocrite, John Paul II. honorable people in all of them but they are, I subm it — and perhaps especially in the legal profession and The vice or sin of dishonesty is one of the most destructive in civil government — far more likely the exception than the evils of our day and one of the primary causes of the present rule. Duplicity, double-talk, hypocrisy have come utterly horrendous condition of the USA. Multitudes there to be a characteristic mark of so many lawyers and are for whom the virtue of honesty or veracity means most Politicians. While the profession of law and the scie nothing and who will not hesitate to deceive in word or nce of government are in themselves noble concepts action if it is to their benefit to do so or if the truth hurts — , these careers have been so debased by unscrupulous lawy and they couldn’t care less that dishonesty is a violation of ers and Politicians over the years that they are today held the moral law and offensive to God. Honor, truth, integrity, in low esteem by principled men and women. Honest principle, duty — how uncommon are these qualities in the lawyers, I Suspect, are a minority in the legal profession while lives of countless individuals both among the rank and file honest Politicians, Particularly those in the echelons of people and those in positions of power and influence. But of the federal government, seem to bé an almost extinct spec it is those very qualities which are an essential part of the ies. backbone of society while their absence on a massive scale But, of all places where one might expect to is a guarantee that that society is destined to disintegration. find immorality in general and (in the context of this article) And is not this the stark tragedy unfolding today in the dishonesty in Particular, the least likely would surely be in moral collapse of the USA? Please God, the integrity and the realm of religion, that is, among those whose lives, the high level of honor and respect for truth of traditional Ostensibly at least, are dedicated to the service of God and Roman Catholics are such that they do not in any manner who are supposed to be exemplars of moral righteous ness contribute to that tragedy. Whenever circumstances eh words and deeds. Well, while this was apparently demand it and regardless of the consequences, may they € to a large extent in years gone by, it most certainly is always have the courage to tell the truth! +

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CAPSULE COMMENTS DEE EEE TEE ETE ETE TE TEE TET TEE E TPT ETE TET TTP TTT TTT TT TET TTT While animals are creatures of God, they were created by Freemasonry and John Paul II are major forces in th® Him for man and are under man’s dominion. (Genesis camp of the Master Conspiracy in its ongoing formation of 1:26) Animals have no rights. Only human beings have the One World Order. How very unfortunate that these rights — and they come from God, not from government, two evils remain so largely unexposed in comparison to the Man, however, does have the obligation to refrain from exposure given to other segments of that Conspiracy. cruelty towards animals and to avoid inflicting unnecessary suffering upon them. PEEP EEE EEE EET ETT TET TTT TTT TTT TTT DEPT E EET Tt A few days after the death of Archbishop Marcel Lefebvre a form letter, signed by Bishop Richard Williamson of the Homosexuality is not an inherited condition but has been Society of Saint Pius X (SSPX), contained the astounding acquired by an individual through his or her aberrant information that the archbishop was already in heaven. behavior. This has been conclusively determined, both Perhaps he is — or at least well on his way there. Apart, scientifically and medically. however, from those instances wherein the Church has TATE T TTT tet officially declared through the process of canonization that ttt tt tt ttt ttt a particular individual is in heaven (and in certain other The confiscation of the guns of its citizens is an essential cases), we mortals do not know who is in heaven and who preliminary step in the subjugation of the USA. The is not — and for Bishop Williamson to write as he did on movement towards that objective is steadily escalating on this matter regarding Archbishop Lefebvre is entirely out the American scene. So, don’t give up your guns! “When of order because it is contrary to the mind of the Roman the strong man, fully armed, guards his courtyard, his Catholic Church. Rather does it reflect the mentality of the property is undisturbed.” (Luke 11:21) Conciliar Church with which the SSPX is affiliated. PREETI ETTTETEEETETTTT

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THE ATHANASIAN Published by Traditional Catholics of America Eight issues a year: (Jan.15, Mar.1, Apr. 15, June, July 15, Sept. 1, Oct. 15, Dec. 1) Subscriptions: $12 per year (via First Class Mail) for the USA, Canada and Mexico; $16 peryear (via AirMail) forall other countries. Additional Copies: Single copy – $1.50; 10 copies -$12.00; 40 or more to same address – $1.00 each Mailing Address: P. 0. Box 38335, Colorado Springs, CO 80937 Telephone: (719) 636-1575 Articles appearing in this newsletter may be reproduced providing no changes of any kind are made in those articles and adequate credit is given to The Athanasian for them. The adequate credit preferred would be the inclusion with the articles reproduced of the information contained in this box. Manuscripts sent to us for possible publication in The Athanasian should be typewritten, double-spaced and no more than seven pages in length, Ifnotaccepted, they will be retumed to the sender.