Taylor R. Marshall is well rewarded for keeping disaffected Catholics on the American reservation. Gaining bestseller status on Amazon is a great honor. It also takes skill to be able to identify and push all the hot button items of a target audience just the right way. But then conspiracy stories involving secret societies and sex always sell and they sell bigger when you mix in apparitions, conversations with Satan, and predictions. It’s the same genre that Dan Brown used in The Davinci Code and associated works, it worked there, it works here. Unfortunately, stories don’t help people realize the problem and usually don’t help to solve the problem, and in the case of the Catholic Church, a big part of the problem is America (which equates to rule by the wealthy) and Americanism.
There is no doubt that the Catholic Church is really messed up these days. To Marshall’s credit, he attributes this ongoing mess to the leadership which means the priests and the prelates. He claims that we got there over the course of about 175 years because of Communists, Masons, and homosexuals, and he tries to support that claim in 224 pages, with a lot fewer footnotes. It is too much with too little that leaves out a whole lot, and leaves much unexplained. As a result, the book resembles an anthology of well-known stories.
For instance, the Communists are long gone. [Neo-cons like William Kristol, James Burnham, disciples of Leo Strauss and so on, not to mention faculties of most western educational institutions. Cuba? China? Venezuela? South Africa? I found it hard to continue at this point, but ok.] The Masons are fading away. [It may be so that established Masonic lodges in the US are declining in membership, but everyone's a Mason in America.] All that remains are the homosexuals, or gays. [They're foot soldiers of a much deeper agenda.] Homosexuals have always existed throughout history but Marshall says that they have somehow been weaponized to destroy the Church. [I would suggest that this is amply obvious when you consider the way in which the Church has not only lost tremendous amounts of credibility since the cultural revolution of 1968 and Vatican II, but has lost a great deal of its real-estate and financial resources due to lawsuits against its protection and promotion of many aberrosexual predator clergy, which is still in place with continued dramatic results.] That should be enough to ask the question, Who benefits now from this state of affairs in the Church? He starts to crack that case open in Chapter 27 when he mentions a wealthy businessman becoming McCarrick’s patron, and that Francis Cardinal Spellman, or “Nellie” as Marshall says he was called, of New York was a powerful leader of the homosexuals in the Church, but that is as far as he goes ignoring Spellman’s connections with the most powerful Americans of the day. Marshall mentions Bella Dodd for the proposition that nearly 1,100 men were put into the priesthood by the Communists. What he doesn’t bother to follow up on his her statements that the Communist Party in New York had to wait for orders from the Kremlin which in turn waited for orders from people who worked in skyscrapers in New York City.[i] He mentions John Courtney Murray, SJ in passing as a priest working for Augustin Cardinal Bea to write the Declaration of Religious Liberty but ignores Murray’s long association with Henry Luce who was associated with Spellman and also ignores how Murray, who was also a world renown theologian thanks to Luce’s backing, throughout his career elevated the American system of social organization, particularly the First Amendment. And along those lines, John Cardinal Gibbons is mentioned in passing as obtaining permission from Pope Leo XIII to build a Cathedral to the Immaculate Conception in Washington DC while Gibbons’ support of the First Amendment against the encyclicals of Leo XIII is well documented in two biographies of the prelate. [Spellman was thought to be a champion of traditionalism in the 70s at least.]
Who benefits? The answer is the Americans (again, and throughout this piece, that refers to the wealthy), and Marshall is careful to keep the black hat off the Americans. In Chapter 18, Marshall takes pains to list by European country all the theologians involved in the New Theology, and of course no Americans are mentioned though certainly Murray and other American Jesuits could have been listed as theologians supporting the New Theology. In Chapter 19, Marshall engages in a discussion of Nostra Aetate and mentions in any detail the Hindus and, of course, the Moslems but totally avoids referencing the Jews. That in itself is strong evidence that Marshall is covering up the American involvement in the corruption of the Church leadership because Jews, more than ever now in 2019, are associated with Americans.[!!]
Marshall uncovers evidence of American penetration of the Vatican, or at least he was put on notice of that penetration, when he references Paul G Williams, an “FBI consultant”, in chapter 14 when discussing the 1958 conclave in which Cardinal Siri was supposedly elected pope but then was forced to decline it. There is a lot of open source material on how the American intelligence agencies regularly communicated with high level Vatican officials, and unlike Saul Alinsky who couldn’t guess who the next pope would be after Pius XII, records from the Library of Congress clearly show that American intelligence, through the work of Klaus Dohrn who infiltrated the highest circles of the Vatican, were able to predict the two popes after Pius XII – Roncalli and Montini in that order. That kind of intelligence came after years of American work to penetrate, or infiltrate, the Catholic Church. It is well known that Catholic priests provided valuable intelligence to the American OSS during World War II and after about conditions in their respective geographical areas. If there has been any infiltration of the Church, it has been by the Americans and it has been a long time in happening.
Pope Leo XIII issued Testem Benevolentaie on January 22, 1899 in which he decried Americanism, and Cardinal Gibbons is certainly one such prelate who felt the sting of that Papal warning. The Archives at the University of Notre Dame contain an entire section on Americanism that details the network American prelates had in reaching into the Church’s headquarters. Added to that growing network was the American victory in World War II after which America became the ideal in the minds of hundreds of millions around the globe. Much of Marshall’s book takes place in the shadow of that great event giving Americans unprecedented influence over the world and the Church, and Marshall fails to examine the effect of this crucial historical fact. Vatican II was convened about 17 years after the end of the bloodiest war in history that was waged largely in Europe, and the Church leadership was heavily, and decisively, influenced by the kind of society America was and by the American media which sought to change the Church to be like America thereby recruiting it not only as a weapon against Soviet Communism during the Cold War, but also using it as an ally to spread the American ideology around the globe even after that war was over.
Which brings us to Archbishop Athanasius Schneider, the author of the Forward to Marshall’s book. Given the Archbishop’s history of growing up in a Communist country and suffering persecution there along with his family, it is understandable that he is ready to blame the Communists for the problems in the Church. It is even more understandable that he has a blind spot as to the Americans since his family resettled during the Cold War to West Germany, a country shaped by American media and entertainment as I have previously discussed in explaining how Josef Ratzinger, a/k/a Pope Benedict XVI, came to have an American mind. Archbishop Schneider, if his Wikipedia page is correct and complete, came to champion the favorite issues of one segment of the Church, the traditionalists. That is the very crowd that Marshall targets and that is targeted by his publisher, Sophia Press, and so the Marshall-Schneider-Sophia Press collaboration is a natural fit and becomes a propaganda instrument. Recall that from my book, John Courtney Murray, Time/Life, and the American Proposition, American ideological warfare or doctrinal warfare targeted the intellectuals and opinion shapers in societies to include priests and writers and businessmen, all of which takes us to Sophia Press.
Sophia Institute is described on its website as “a 501 (c)(3) non-profit organization that nurtures the spiritual, moral, and cultural life of souls and spreads the Gospel of Christ in conformity with the authentic teachings of the Roman Catholic Church. Sophia Institute operates several apostolates which include the following:.” One of its apostolates includes Sophia Institute Press which “publishes and distributes faithful Catholic classics and new texts by the great enduring figures of the Catholic intellectual tradition. In 30 years, we have published 300 titles and distributed 3 million books worldwide to hundreds of thousands of individuals, bookstores, and institutions. Sophia’s authors include St. Augustine, St. Thomas Aquinas, St. Therese of Lisieux, Archbishop Fulton Sheen, Dietrich von Hildebrand, and many others.” Admitting to publish books in the “Catholic intellectual tradition,” this organization is open to the kind of doctrinal use contemplated by the American planners more than 65 years ago.
The President of Sophia Institute is Charlie McKinney. According to his Linkedin profile, he has been president since October, 2012 . Prior to that he held positions in development or fundraising for The Thomas More College of Liberal Arts, the Intercollegiate Studies Institute (ISI), and The Bill of Rights Institute. The latter bills itself as “Educating Individuals About a Free Society” while ISI has long been known as a bastion of American conservatism, with the emphasis on American. McKinney’s history is one of advocating on behalf of America and its principles of organization.
Another one of the apostolates of Sophia Institute is Catholic Exchange. According to its website, it “publishes a series of accessible articles and helpful tools for spiritual growth each day that enriches and strengthens hundreds of thousands of Catholics in the Faith. We seek to make saints in our own time, especially among those who live busy lives but still seek to grow in friendship with Christ.”
Years ago, when I was involved with the pro-life movement, I wrote an article about abortion for National Right to Life News that was published. That article ended up on Catholic Exchange under my name as a Catholic writer or author. A few years later, I asked Catholic Exchange to remove the article, which they did. After addressing the Society of Catholic Social Scientists in October 2016 with my talk arguing that the Catholic Church is an arm of American power, I asked Catholic Exchange repeatedly to post that article in my spot on their website. They simply never responded. So, abortion articles are all right, but more important ones questioning the relationship of the Church to America, if not also the very goodness of America, are not.
This is the organization that published and marketed Marshall’s book. What about Marshall? We know precious little about him which is a common thing amongst Catholic chatterers. He started out an Anglican priest, then proceeded to obtain a Master’s Degree and a Doctorate in Philosophy from the University of Dallas. At some point in time, he converted to Catholicism, married and fathered eight children which thereby sends him to the stratosphere of Catholics, traditional Catholics in particular, because Catholics just love the family and babies. Also on LinkedIn he bills himself as a “writer, professor and public speaker” with specialties in fundraising, public speaking, writing, and non-profits to name a few. All of this means that Marshall has to be able to write and speak in such a way as to be entertaining and appealing to his audience so as to get them to buy and read his books and articles, and to get them to contribute money. That requires the ability to sell which means knowing the hot buttons of the audience. He has to provide a living, and a good one, for his large family, so now there exists motive and means for what he does.
Non-profits present an interesting phenomenon. They have been around for a long time but philanthropic organizations, to which contributions could be deducted from taxes, were established with the Revenue Act of 1918. This is quite significant and it has practical ramifications. If a corporation or a wealthy person wants to reduce their tax liability, and at the same time control the message of a philanthropy, they are encouraged to do so with the laws establishing nonprofits, in particular those designated Section 501(c)(3) under the Internal Revenue Code. This law was a masterstroke in keeping the conversation in society in the hands of the wealthy thereby making sure nothing changes, other than the faces and the voices of the few that get to be the front man of one cause or another which means the American system with its ideology remains strong and in place. Hanging over the heads of the non-profits is the threat that they could lose the non-profit status, and were that to happen, back taxes are due and payable which is something that would be devastating to the company and also to the front men. Even the threat of this happening is sufficient to scare these organizations into muting their message, and in the case of Catholic organizations, pulling their punches when it comes to explaining what is really going on in society. Hence, the absence of any mention in Marshall’s book about America’s role in changing the Church because to do so would be to call into question the legitimacy and validity of America, a society founded by Masons and in contravention of the numerous encyclicals of Pius IX, Leo XIII, and Pius X. Catholic chatterers know not to criticize America’s foundational principles, which is something that I found out first hand from another chatterer and from his wealthy backer who reiterated that no one is to criticize America.
And I say changing the Church because despite what people say, to include Marshall, the object of Christ’s enemies is not to destroy the Church but to use it for their own purposes. Conspiracies of secret societies involving sex mixed in with visions and apparitions are much more alluring if one talks about destroying instead of changing or co-opting the Church. This was the idea and the purpose of the Americans as I detail in my book John Courtney Murray, Time/Life and the American Proposition.
Which brings us to Inter Mirifica the first document produced by the Vatican II Council. The English title is “On the Means of Social Communication” and was a direct response to the American press and media coverage of the Council. The Council Fathers were troubled by the mischaracterizations of the American media and called all the faithful to combat these. John Courtney Murray, Michael Novak, Robert Blair Kaiser, and theologian Jean Danielou, SJ all lead the protest against the promulgation of Inter Mirifica. These and others said the document “seems to give the state…an authority over mass media which is dangerous to political liberty everywhere and which in some countries like the United States is proscribed by constitutional law,” that “it was a `threat to the integrity of the media’”.[ii] Inter Mirifica, section 5, extended requirements to both the secular and the Catholic media that the “proper exercise of this right demands that the content of the communication be true and – within the limits set by justice and charity – complete.”[iii]Historical accounts that leave out important parties, are simply not the proper exercise of the right to information, and so a failure of Marshall’s book and Sophia Institute Press.
The pastors of the Church, in other words, the leaders or the priests are supposed to make sure that the Catholic chatterers are telling the truth, the whole truth, and nothing but the truth. Again, we turn to Inter Mirifica which states “Pastors of souls have the task of instructing and directing the faithful how to use these media in a way that will ensure their own salvation and perfection and that of all mankind.”[iv]
Americanism infects the Church leadership and so they refuse to lead. Believing that America has the better idea, is the ideal, and afraid of the opprobrium of the rich and the powerful, the leadership lets people write and speak as they will. Instead of policing her children and instructing them, the pastors are lectured to by the children, the laity. With hundreds of years of information, thousands of years of accumulated wisdom, and the observations of cultures, peoples and societies across the globe, the Catholic Church’s leadership should be formulating the responses and the message to the world and explaining the world if not themselves then by properly guiding her authors and thinkers and approving works that are true and complete. Marshall as well as the other Catholic chatterers that reside and operate out of Liberal societies, especially America, are unchecked in what they write and say and forwards written by prelates like Archbishop Schneider, the favorite of a faction in the Church, is not the same as approval by the Church leadership that a writing is free of error and otherwise in accordance with the requirements of the Catholic Faith when it comes to the employment of the social media. For the leadership to truly implement Inter Mirifica, they must first reject the idea that America teaches the Church, the leadership must explicitly condemn the principles forming America, and they must resume the authoritarianism that is necessary for people to live good lives in this world and be saved. The price is high for the Church to return to its mission, but the price of not doing so is higher still.
Marshall presents some good points. Marshall offers a good response to the prelates who now are in place to insure heterodoxy in the Church and the Church’s submission to the rich and powerful. He correctly observes that the critics of the Church, and the founders of Modernism, were writing at a time that the Church and Catholicism had been around for centuries and so the response to the Modernists is to repudiate, and not work with as did St Paul with the pagans nineteen centuries ago, what they claim. Marshall is correct that the liturgy is disturbing and anyone attending a Mass realizes that they are now almost all high masses with insipid irritating singing of hymns that no one joins in and that ruin the solemnity and holiness of the Mass. The documents from Vatican II are confusing and lend themselves to many misinterpretations, but, as Marshall mentions in quoting Paul VI on January 12, 1966, there are no doctrinal changes in those documents so one is to read them only in terms of sustaining Catholicism with its eternal and unchanging doctrine and dogma, and with the understanding that the Council Fathers sought to be positive in their approach to find the good in society around them and build on it. Unfortunately, that good, to the extent it actually existed and was not just a creation of the American media, was fleeting at best, and more importantly, the good in one aspect of something or another can only be maintained and grown if the whole good is instilled in that something and that whole good is protected by the Catholic Church. That requires that the Church be established in every society, to include America, and that Catholicism form the basis of public policy. Religious liberty should not be the goal of the Catholic leadership, but rather the Christianization of society should be that goal. That is the death knell of America which is dedicated to the service of Mammon, and America will persecute those who pursue the mission of the Church and that persecution will come from the rich and powerful who seek to be tyrants and remove all hope from human life except what false hope they want to give.
The Catholic chatterers, Marshall included, are not up to the task. They have conflicting obligations to family, God, their nonprofits, and their American masters. They are seduced by the spirit of Liberalism with its individualism that whispers in their ear that they too can be like God. The pastors or leaders of the Church are the priests and prelates. They have an obligation to lead the Church, and to enforce its doctrine amongst the faithful. That includes enforcing Inter Mirifica and exercising proper leadership with fidelity to the Faith, for in doing so, the priests and prelates protect the souls of the faithful (and lead others to the Faith) especially that of Taylor Marshall whose work, like all the other Catholic chatterers, places him in danger of succumbing to pride. The priests and prelates, to love Christ, must obey Him and pursue the mission given the Church. That requires that they speak and act with authority, which is something Americanism rejects and which the Americans dislike. The Church leadership has the information they need and they can commission the faithful to gather more information and formulize what they have. They have those willing to advance the mission of the Church such as Taylor Marshall and so many other chatterers who are, deep down inside, earnest Catholics who are called to serve Mother Church and the Faith. These people need the guidance and care, and most importantly, leadership of the priests and prelates. The pastors and prelates should be writing the history of the Church and of the times, or they should be directly overseeing the writing of those histories. They have the authority to give approval to projects and works. That will build unity in the Church and go a long way to eliminating error with the evil that follows from that. This will also avoid the power and influence of the wealthy and powerful private interests and their non-profit philanthropic paradigm that is used so effectively and subtly to muffle the message.
But God can use everything. He is able to turn water to wine, failure to success, evil to good all for His glory, and for those who love Him, forever and ever.
[i] In School of Darkness, chapter 16, she wrote: “There had been many things I had not really understood. I had regarded the Communist Party as a poor man’s party, and thought the presence of certain men of wealth within it accidental. I now saw this was no accident. I regarded the Party as a monolithic organization with the leadership in the National Committee and the National Board. Now I saw this was only a facade placed there by the movement to create the illusion of the poor man’s party; it was in reality a device to control the “common man” they so raucously championed.”
[ii] David A Wemhoff, John Courtney Murray, Time/Life and the American Proposition, (Fidelity Press, 2015), 734.
[iii] “Inter Mirifica,” Vatican Council II: The Conciliar And Post Conciliar Documents, Austin Flannery, OP, editor, (Costello Publishing Company, Northport, New York, 1992), 286.
[iv] Ibid., 285.