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Communists Secretly Infiltrated
Roman Catholic Church Seminaries!
m

Secret Communist Infiltration
Revealed by Former Communists!


 

Dr. Bella
V. Dodd

Douglas Arnold Hyde

Manning R. Johnson

Contents

Mrs./Dr. Bella V. Dodd

Roman Catholic Senator Joseph Raymond McCarthy

April, 1950, The Tydings Committee

Judge Christopher Columbus McGrath

Bishop Fulton J. Sheen

Mrs./Dr. Alice von Hildebrand

Fordham University

Brother Joseph Natale O.S.B.

Robert Philip Hanssen

The Venona Secrets

Douglas Arnold Hyde

Manning R. Johnson

U.S. Protestant Clergymen Supported Communism in 1953

Joseph Brown Matthews, Sr.

U.S. Communist Propaganda
Concentrated on Schools, Churches and Children

Communist Infiltrator/Spy archbishop Stanislaw Wielgus

Communist Infiltrator
"Fr." Mieczyslaw Malinski

Marie-Julie Jahenny is 100% correct again!



Mrs./Dr. Bella V. Dodd
[b. at Picerno, Italy in October, 1904 - d. in April, 1969]

Mrs./Dr. Bella V. Dodd, a.k.a.  Maria Asunta Isabella Visono [Baptized Maria Asunta Isabella in Picerno, Italy in October, 1904 - d. April, 1969], who was born to Rocco Visono and Teresa Marsica in Picerno, Italy, was a leader of the Communist Party of America (CPUSA - Communist Party U.S.A.) in the 1930’s and 1940’s.

Below are some quotes from her autobiography in order to help all Readers better understand the "mind of a Communist", because this is the same mentality which you will find in the various Communist Infiltrators in the Roman Catholic Church, beginning in the early part of the 1900's, and especially their "Convention" in the first half of the 1960's, a.k.a. Synod Vatican 2!  It is important to know one's enemies, in this case, Communist propaganda, Communist fear and smear tactics, etc.!

Plus, you will find some very important quotations about the Communist infiltration of the Roman Catholic Church via Roman Catholic Church Seminaries!

In her autobiography, she puts her birth into the context of her family situation:

“I WAS  Born in Southern Italy on a farm that had been in my mother’s family for generations.  But I was really an American born on Italian soil as the result of a series of accidents, and it was also an accident which kept me in Italy until I was almost six years old.  Not until years afterward did I learn that one reason my mother had left me there was in the hope that someday she could persuade her husband, in New York with her other children, to return with them to Italy.  To her that farm near Potenza was home.  But she was never able to persuade them of that, for America was the place of their choice.”

“My mother had been left a widow when the youngest of her nine children was still a baby.  With the help of the older children she ran the farm.  If Rocco Visono had not come to Potenza from his home in Lugano no doubt she would have remained there the rest of her life.”

“But Rocco fell in love with Teresa Marsica who, despite her nine children and a life of work, was still attractive, with bright, dark eyes and lively ways.  Rocco had come to visit a sister married to a petty government official and met Teresa in the nearby village of Picerno.  A stonemason by trade, he found work in Potenza while Teresa was making up her mind.  She was almost persuaded but hesitated when she learned that he planned to go to New York.  It took a long time to get her to agree to that.  She would look at her rich soil that grew good lettuce and beans.  This had been her father’s farm and her grandfather’s and his father’s.  How could she give it up and cross the Atlantic to uncertainty, and perhaps have no land there to cherish and work?”

“But the quiet, blue-eyed suitor was persistent.  The children were on his side, too, eager to go to America, for Rocco had told them glowing stories of the life there, of the freedom and the chance to get rich.  They argued and pleaded with their mother until she gave in.”

“The three oldest boys were to go with their father-elect, and my mother and the others were to join them later.  I say “elect” purposely, for Teresa, for reasons of her own, had insisted that she would not marry him until she arrived in America.  Having lost all the rest of the issues, he had to yield on this also, and the four left for the United States.”

“From East Harlem they sent enthusiastic reports.  There were many Italians living there;  it was like a colony of home people;  she must come quickly.  So Teresa accepted the inevitable.  She said good-by to her neighbors and her beloved fields, to the house that had sheltered her all her life and in which all her children had been born.  She put the farm in the charge of a relative for she could not bear to sell it.  She might come back someday.  With six children she sailed for the new home.”

“The three older boys and Rocco took her in triumph to their five-room flat on 108th Street.  Teresa was happy to see them again, but she looked with dismay at the honeycomb of rooms.  She was only partly comforted when her sister, Maria Antonia, who had been in America for some time, came to welcome her.”

“In January 1904 Rocco Visono and Teresa Marsica were married in the Church of St. Lucy in East Harlem.  It was perhaps on that day she felt most homesick of all, for a memory came to her when she heard the words of the priest — a recollection of the past, of Fidelia, her mother, and Severio, her father, and the farm workers and herself and her brothers and sisters, all kneeling together at family prayer in the big living room of the Picerno farmhouse.”

“Several months later a letter came from Italy telling Teresa that there was trouble with the management of her property.  At this news she persuaded Rocco that she must go back to adjust matters, perhaps rent the farm to responsible people, or even — this was his suggestion — sell it outright.”

“It was not until she was on the high seas that Teresa realized she was pregnant.  She was dismayed.  The business in Italy might take months and the baby might be born there.”

“The affairs of the farm took longer than she expected.  In October of 1904 I was born in Picerno and baptized Maria Assunta Isabella.  With my father’s approval Teresa decided to return to the United States and leave me in charge of a foster mother.  She hoped to return within a year, but it was five years before she saw me again.  I was almost six years old when I saw my father and brothers and sister for the first time.”

“The woman who became my foster mother and wet nurse was the wife of a shepherd in Avialano.  Her own baby had died and she was happy to have me.  For five years I lived with these simple people.  Though there was little luxury in the small stone house, I received loving care from both my foster parents.  I remember them and my memories go back to my third year.  Mamarella was a good woman and I was greatly devoted to her.  But it was to her husband, Taddeo, that my deepest love went.  There was no other child in the family and to me he gave all his parental affection” (Dr. Bella V. Dodd, Autobiography: “School of Darkness”, Chapter 1).


Mrs./Dr. Bella V. Dodd

She was a brilliant and dedicated woman who was a graduate of Hunter College and of New York University Law School.


United States House of Representatives
Subcommittee of the Committee on Un-American Activities

Mrs./Dr. Bella V. Dodd is on record saying:

“I am a product of the public schools of the city of New York, both elementary and high school.  I went to the Hunter College where I received my A. B. I did my master's work at Columbia University. I worked toward a doctorate in philosophy and then I switched into the legal division and went to New York University where I received a Degree of Doctor of Jurisprudence” (Dr. Dodd’s Testimony on Monday, November 16, 1953, to the United States House of Representatives, Subcommittee of the Committee on Un- American Activities, Philadelphia, Pa., Public hearing).
She became head of the New York State Teachers Union and was a member of the National Council of the CPUSA (Communist Party U.S.A.) until 1949.

Why did she become a Communist?

“I was subpoenaed by the New York County grand jury and interrogated at the district attorney’s office. In the midst of the questioning one of the two assistants asked me why I had become a Communist.”

Because only the Communists seemed to care about what was happening to people in 1932 and 1933, I said. They were fighting hunger and misery and fascism then, and neither the major political parties nor the churches seemed to care. That is why I am a Communist.

“I spoke with the practiced intensity of long habit but no longer with the old faith in the cause, for I no longer had the same deep conviction about the Party’s championship of the poor and dispossessed. I knew now that its activities were conceived in duplicity and ended in betrayal” (Dr. Bella V. Dodd, Autobiography: “School of Darkness”, Chapter 14).

In June, 1949 the Communist Party released a statement to the Associated Press announcing her expulsion from membership in the Communist Party.

What happened gives all of us an important look into the NEW World Order and the way in which Communist leadership treats Party members who have seen the lies and deception of these "Masters of Deceit", as J. Edgar Hoover, the head of the F.B.I., called them and which was the title of his book about Communism which We read when in the Seminary.

Here is Mrs./Dr. Bella V. Dodd's account of what happened, in case some people might still erroneously think Communism is not "intrinsically evil":

“A new plan against me developed in the following weeks, a strategy of slurs, character defamation, harassments. There were, of course, still many people in the trade-union movement and especially teachers who were not part of the inner communist circle who remembered the days of my campaigning. Now the Party decided to blacken my character publicly so that the simple working people in the Party who liked me would no longer have confidence in me.”

“The incident which was used as the excuse for my formal expulsion from the Party was of no importance in itself. The way in which it was handled was symptomatic of Party methods. On Lexington Avenue, a few doors from my home, lived a Czechoslovakian woman with whom I sometimes talked. She lived in a small three-story building where she served as janitor from 1941 to 1947. Her husband was permanently incapacitated and she was the sole support of the family. Acting as a janitor and working as a domestic several days a week, she managed to keep her family together.”

“In 1947 the owner of the building decided to sell it. The woman, afraid she would lose both her apartment and her job, made up her mind to buy it, and borrowed the money to do so. Thus she became technically a landlord; but her daily life remained the same; she was still the janitor. However, as owner of the house she had become involved with her tenants and in quick succession three judgments were entered against her. Her husband quarreled and left her. The attorney for the plaintiffs, eager to collect his fees, asked warrants for her arrest.”

“At this point she came to me for help and I agreed to represent her. In the end the court granted my plea, the tenants were paid, and the woman escaped imprisonment.”

“One thing was clear: only technically could she have been called a landlord. But the communist leadership heard with delight that Bella Dodd had appeared as ‘attorney for a landlord’. At last they had the excuse for getting me politically, the excuse for which they had been looking. Of course they could have simply expelled me but this would involve discussion of policies. They were looking for an excuse to expel me on charges that would besmirch my character, drive my friends away, and stop discussion instead of starting it. What better than to expel me for the crime of becoming a ‘hireling of the landlords’?”

“They must have realized that such an argument would scarcely be cogent to outsiders. Even to many of the Party it was weak. They must add something really unforgivable to make me an outcast in the eyes of the simple people of the Party. They did this by spreading the story that in my court appearances I had made remarks against the Puerto Rican tenants, that I had slandered them, and showed myself a racist, almost a fascist. And last of all, a charge of anti-Negro, anti-Semitism, and anti-working class was thrown in for good measure.”

“On May 6 a youth leader of the Communist Party, a round-faced, solemn youth, came to my house. I asked him in and offered him a cup of coffee, which he refused. Instead, he handed me a copy of written charges. When I said something about their falseness after I glanced through them, he gave me a sneering look and instructed me to appear for trial the next day at the local section commission, a block from my house.”

“I climbed the endless stairs to the drab, dirty meeting room with its smell of stale cigarettes. A group was waiting for me and I saw it consisted entirely of petty employees of the Party, those at the lowest rung of the bureaucracy. The three women among them had faces hard and full of hate — Party faces, I thought, humorless and rigid. They sat there like fates ready to pass on the destinies of human beings.”

“I had no quarrel with these people. In fact, as I looked at the group I had the feeling of a schoolteacher when small children become suddenly defiant of authority. One woman, the chairman, was Finnish. Another, a Puerto Rican, began shouting her hatred of me. At least it must have been hate to judge from her expression, for her English was too hysterical to be understood. The pudgy-faced boy was there, too. Of the other three men I recognized one as a waiter and the other as a piccolo player whom I had befriended.”

“This was an odd kind of trial. The Commission before me had already made up its mind. I asked whether I could produce witnesses. The answer was ‘No.’ I asked if I might bring the woman involved in the case to let her state the story. The answer was ‘No.’ I asked if the Commission would come with me to her house and speak with her and the tenants. The answer was ‘No.’ Then I asked if I might bring a communist lawyer who at least understood the legal technicalities I had been faced with in trying this simple case. The answer was ‘No.’”

“As simply as possible I tried to explain the facts to them. From the start I realized I was talking to people who had been instructed, who were hostile, and would continue so despite arguments or even proof. The Finnish woman who was chairman said that I would be informed of the result.”

“I was dismissed. As I walked down the dingy steps my heart was heavy. The futility of my life overcame me. For twenty years I had worked with this Party, and now at the end I found myself with only a few shabby men and women, inconsequential Party functionaries, drained of all mercy, with no humanity in their eyes, with no good will of the kind that works justice. Had they been armed I know they would have pulled the trigger against me.”

“I thought of the others who had been through this and of those who were still to go through this type of terror. I shivered at the thought of harsh, dehumanized people like these, filled with only the emotion of hate, robots of a system which was heralded as a new world [a.k.a. the NEW World Order!]. And I sorrowed for those who would be taken down the long road whose end I saw, now, was a dead end.”

“When I reached my own house and went in, the rooms were cool and quiet. I was tired and spent, as if I had returned from a long, nightmare journey.”

“Of course I was certain more trouble was in store for me. This step had been merely preliminary to publicity against me, clever publicity. For this expulsion had not originated in the dirty rooms of the Harlem Commission, but from the headquarters on Twelfth Street, and perhaps from more distant headquarters.”

“I dreaded the coming publicity and decided to get in touch with the one group whom I had regarded as my friends. I called the Teachers Union to tell the Party leaders what was surely coming. I thought they would understand and discount any false accusations.”

“I need not have bothered. From the testimony of John Lautner months later before the Senate Internal Security Committee I learned that Rose Russell and Abraham Lederman, leaders of the Teachers Union, had been present at the State Party meeting which engineered and confirmed my expulsion and issued the resolution to the press. The vote had been unanimous.”

“On June 17, 1949, my telephone rang. ‘This is the Associated Press,’ said a voice. ‘We have received a statement from the Communist Party announcing your expulsion from membership. It says here that you are anti-Negro, anti-Puerto Rican, anti-Semitic, anti-labor, and the defender of a landlord. Have you any statement to make?’”

“What statement could I make? ‘No comment,’ was all I could manage to say.”

“The New York papers carried the story the following day and three days later the ‘Daily Worker’ reprinted the long resolution of expulsion, signed by Robert Thompson”  (Dr. Bella V. Dodd, Autobiography: “School of Darkness”, Chapter 15).

Although some readers might be frustrated that they are unable to find anything in Mrs./Dr. Bella V. Dodd's various testimonies before various U.S. Government committees concerning what she and/or other Communists did when they were members of the Communist Party in the U.S. regarding the infiltration of the Roman Catholic Church in general and Roman Catholic Seminaries in particular, because - at her request - her testimonies about such things were "off the record", and the only data currently available is whatever written accounts one can find from the various speeches she made, perhaps these same readers will better understand her aversion to anything in writing about such things due to her very real fear of assassination by a Communist hit squad sent to kill herHer concerns about her self-preservation were certainly very real as is self-evident from the following examples:
“TO THE New York newspapers the story of the expulsion of a woman Communist was merely one more story. It was handled in the routine way. I winced, however, when reputable papers headlined the Communist Party charges and used the words ‘fascism’ and ‘racism,’ even though I knew these words were only quoted from the Party resolution.”

I braced myself for further attacks from the Party, and they came soon in terms of economic threats. Some of my law practice came from trade-union and Party members, and here action was swift. The union Communists told me there would be no more referrals to me. Party members who were my clients came to my office, some with their new lawyers, to withdraw their pending cases.”

Reprisals came, too, in the form of telephone calls, letters, and telegrams of hate and vituperation, many of them from people I did not know. What made me feel desolate were the reprisals from those I had known best, those among the teachers whom I had considered friends. While I was busy with Party work I sometimes thought proudly of my hundreds of friends and how strong were the ties that bound us. Now those bonds were ropes of sand.”

“What I had failed to understand was that the security I felt in the Party was that of a group and that affection in that strange communist world is never a personal emotion. You were loved or hated on the basis of group acceptance, and emotions were stirred or dulled by propaganda. That propaganda was made by the powerful people at the top. That is why ordinary Communists get along well with their groups: they think and feel together and work toward a common goal.”

“Even personal friends, some of whom I myself had taken into the Party, were lost to me now, and among them were many of my former students and fellow teachers. If rejection by an individual can cause the emotional destruction which our psychiatrists indicate, it cannot, in some ways, compare with the devastation produced by a group rejection. This, as I learned, is annihilating.”

“In vain I told myself that this was a big world and that there were many people other than Communists in it. It brought no consolation, for the world was a jungle in which I was lost, in which I felt hunted. Worst of all, I felt a constant compulsion to explain myself to those I met who were still in the communist circle. I tried at first, but soon gave it up.”

“I had always been an independent person and rarely gave my reasons for doing things. Now I wrote letters to people, some of whom had lived in my house or had been frequent guests there, and in whose homes I had been welcome. Those who replied were either abusive or obviously sought to disassociate themselves from me. Two friends replied in one sentence on the back of the letter I had written them only this: ‘Please do not involve us.’ Many did not answer at all.”

“Before long my office was empty except for snoopers and creditors. I gave up my home and moved into a dingy room near my office. I would go early to my office, read the Times and the Law Journal, and then sit and look out at Bryant Park, at the classical lines of the Public Library. I had spent many hours in that library as student and teacher, hungry for knowledge. Unfortunately I never really satisfied that hunger, for my reading in later years had been only communist literature and technical material. There is no censorship of reading so close and so comprehensive as that of the Party. I had often seen leaders pull books from shelves in homes and warn members to destroy them.”

“But I had no desire to read now. The one book I did open was the New Testament which I had never stopped reading even in my days of starkest Party delusion.”

“I stayed late in my office because there was no place to go other than my room, a dark, unpleasant place, with the odor of a second-class hotel. I still remember the misery and darkness of the first Christmas alone. I stayed in my room all day. I remember the New Year which followed, when I listened with utter despair to the gayety and noise from Times Square and the ringing bells of the churches. More than once I thought of leaving New York and losing myself in the anonymity of a strange town. But I did not go. Something in me struggled with the wave of nihilism engulfing me. Something stubborn in me told me I must see it through.”

The New York Post asked me to write a series of articles on why I had broken with the Communist Party, and made me a generous offer. I agreed. But when I had finished them and read them over I did not want to see them published and found an excuse for refusing the offer. When a weekly magazine made an even more lucrative offer, I refused that, too. There were several reasons for this, as I now realize: one was that I did not trust my own conclusions, and another that I could not bear to hurt people I had known in the Party and for whom I still felt affection. Some I knew were entrapped as surely as I had been.”

[Editor's note:  It is interesting how Dr. Dodd writes that she had "several reasons" for why she did not write a series of articles on why she had broken with the Communist Party.  But she only gives two specific reasons.  The context of what she has written seems to indicate her fear of assassination was so strong that she could not even put this, perhaps her greatest fear, into writing?  This seems to be confirmed by what she writes below concerning her chance meeting with Christopher McGrath in Washington, D.C.:
He [Christopher McGrath] asked me if I wanted FBI protection, and I must have shivered noticeably. Though I was afraid, I was reluctant to live that kind of life. He did not press the issue. Instead, he said: ‘I know you are facing danger, but if you won’t have that protection, I can only pray for your safety.’”
So much for the Communist NEW World Order Utopia!]
“It was a strange and painful year. The process of completely freeing oneself emotionally from being a Communist is a thing no outsider can understand. The group thinking and group planning and the group life of the Party had been a part of me for so long that it was desperately difficult for me to be a person again. That is why I have lost track of whole days and weeks of that period.”

“But I had begun the process of ‘unbecoming’ a Communist. It was a long and painful process, much like that of a polio victim who has to learn to walk all over again. I had to learn to think. I had to learn to love. I had to drain the hate and frenzy from my system. I had to dislodge the self and the pride that had made me arrogant, made me feel that I knew all the answers. I had to learn that I knew nothing. There were many stumbling blocks in this process.”

“One afternoon in March of that year an old acquaintance, Wellington Roe, came into my office. He breezed in with a broad smile and said he was just passing and had decided to say hello. I thought nothing further of his visit. ‘Duke,’ as we all called him, had been one of the Party’s front candidates in the American Labor Party. He was the leader of the Staten Island forces and had run for office on its ticket. He had helped in the fight against Dubinsky when the Party was struggling to get complete control of the Labor Party. I had not known him as a Party member but as a liberal and a friend of the Party, one who did not mind being used for their campaigns.”

“It was reassuring to talk about the Party in terms of the average newspaperman, and laugh at its strange antics which he lampooned. I told him about my articles and he said he wanted to see them and even spoke of a possible book contract. Then he talked of events in Washington. I told him I had been so immersed in my own troubles that I had paid little attention to current events. If I had any opinion about Senator McCarthy, of whom he spoke, and of whom the country was just becoming aware, it was that I thought of him as the opening gun in the Republican campaign.”

“He asked if I had ever known Owen Lattimore. I said I had not. Had I ever known him to be a Party member, he asked, and again I said no. I had heard of him vaguely, I said, as a British agent in the Far East.”

“A few weeks later Duke walked in again and this time asked if I would be willing to help Professor Lattimore. I replied I did not see how, since I did not know him. He talked of the importance of having all liberals unite to fight reaction wherever it was manifesting itself. This left me unconvinced. I had problems of my own and for once I did not wish to get involved with those of others. But he came again the next day, this time with a man he introduced as Abe Fortas, Lattimore’s attorney. I did not know him, but I had heard of him through mutual friends as a man who often defended civil-service employees faced with loyalty probes.”

“After a short talk the attorney said he thought he would have to subpoena me in the defense of Lattimore. When he saw my reluctance he asked if I would be willing to give him an affidavit saying that I had not heard of Lattimore while I was a leader in the Communist Party. So I signed an affidavit to that effect, and I thought that was the end of it.”

“I was naive to think so. A few days later I was served with a subpoena by the Foreign Relations Committee of the Senate. Dumfounded, I called Duke. He said it was no surprise to him. Since he was going to Washington he would be happy to make a reservation for me. He would even rent a typewriter so that I could prepare a statement.”


Roman Catholic Senator Joseph Raymond McCarthy
[b. at Grand Chute, Wisconsin on Saturday November 14, 1908 -
d. (murdered by Communists when only 48 years old?)
at Bethesda, Maryland on Thursday, May 2, 1957]

His name and reputation have been dragged
through the mud of Communist Lies since his death.

“At the hearings I saw Lattimore for the first time. Duke was there too. At a table with Senator Tydings sat Senator Green of Rhode Island, Senator McMahon of Connecticut, Senator Lodge of Massachusetts, and Senator Hickenlooper of Indiana. Back of them sat Senator McCarthy, and next to him Robert Morris, whom I had known as one of the attorneys for the Rapp-Coudert Committee.”

“I studied the senators before me. I knew that Senator Tydings was related in some way to Joseph Davies, former ambassador to Russia, who had written the friendly ‘Mission to Moscow’, and who had been active in Russian War Relief, receiving an award from the Soviet propaganda center in the United States, the Russian Institute. I knew of Senator McMahon’s proposal for sharing our atomic knowledge with Russia. I felt that these men in the seats of power had facts not available to the rest of us, and were going along with the postwar perspective of co-existence with the Soviet Union, a position easy for me to accept since it was much like the communist propaganda during the years of my involvement with the communist world. When Senator Hickenlooper began to throw hostile questions at me I reacted with the hostility of the Communist, and I gave slick, superficial answers, for I did not want to be drawn into what I regarded as a Democratic-Republican fight.”



April, 1950
The Tydings Committee

“There is no doubt in my mind that on facts of which I had knowledge I told the truth. But when it came to questions of opinion there is no doubt that before the Tydings Committee I still reacted emotionally as a Communist and answered as a Communist. I had broken with the structure of the Party, but was still conditioned by the pattern of its thinking, and still hostile to its opponents.”

“Something, however, happened to me at this hearing. I was at last beginning to see how ignorant I had become, how long since I had read anything except Party literature. I thought of our bookshelves stripped of books questioned by the Party, how when a writer was expelled from the Party his books went, too. I thought of the systematic rewriting of Soviet history, the revaluation, and in some cases the blotting out of any mention of such persons as Trotsky. I thought of the successive purges. Suddenly I too wanted the answers to the questions Senator Hickenlooper was asking and I wanted the truth. I found myself hitting at the duplicity of the Communist Party.”

“I returned to New York alone and as the train sped through the darkness I looked out at the dim outline of houses in small towns and my heart went back to the memory of myself walking about the little Episcopalian cemetery as a child and putting flowers on the graves of American heroes. And suddenly I was aware of the reality of what was facing the country, a sobering fear of the forces planning against its way of life. I had an overwhelming desire to help keep safe from all danger all the people who lived in those little towns.”

“My appearance before the Tydings Committee had served one good purpose: it had renewed my interest in political events, and it had the effect of breaking the spell which had held me. I had at last spoken openly and critically of the Communist Party.”

“To those who find it difficult to understand how a mind can be imprisoned, my puny indictment of the communist movement before the Tydings Committee may have seemed slight indeed, for I no doubt gave some comfort to the Party by my negative approach. But it takes time to ‘unbecome’ a Communist.”

“But the event had been important to myself. I could now breathe again. I could read critically, and I lived again in the world so long lost to me.”

“I read the congressional report of the hearings on the Institute of Pacific Affairs. I found I was again able to interpret events. In my time with the Party I had accumulated a large store of information about people and events, and often these had not fitted into the picture presented by the Party to its members. It was as if I held a thousand pieces of a jigsaw puzzle and could not fit them together. It irritated me, but when I thought of the testimony of witnesses before the Congressional Committee, some of whom I had known as Communists, much of the true picture suddenly came into focus. My store of odd pieces was beginning to develop into a recognizable picture.”

“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.”

“There were many parts of the puzzle which did not fit into the Party structure. Parallel organizations which I had dimly glimpsed now became more clearly visible, and their connections with the apparatus I knew became apparent. As the war in Korea developed, further illumination came to me.”

“We in the Party had been told in 1945, after the publication of the Duclos letter, that the Party in the United States would have a difficult role to play. Our country, we were told, would be the last to be taken by the Communists; the Party in the United States would often find itself in opposition not only to the interests of our government, but even against the interests of our own workers.”

“Now I realized that, with the best motives and a desire to serve the working people of my country, I, and thousands like me, had been led to a betrayal of these very people. I now saw that I had been poised on the side of those who sought the destruction of my own country.”

“I thought of an answer.   Pop Mindel, of the Party’s Education Bureau, had once given me in reply to the question whether the Party would oppose the entry of our boys into the Army. I had asked this question at a time when the Communists were conducting a violent campaign for peace, and it seemed reasonable to me to draw pacifist conclusions. Pop Mindel sucked on his pipe and with a knowing look in his eyes said:”

“‘Well, if we keep our members from the Army, then where will our boys learn to use weapons with which to seize power?’”

“I realized how the Soviets had utilized Spain as a preview of the revolution to come. Now other peoples had become expendable — the Koreans, North and South, the Chinese soldiers, and the American soldiers. I found myself praying, ‘God, help them all.’”

“What now became clear to me was the collusion of these two forces: the Communists with their timetable for world control, and certain mercenary forces in the free world bent on making profit from blood. But I was alone with these thoughts and had no opportunity to talk over my conclusions with friends.”

“The year dragged on. Spring changed to summer and summer into autumn, days and problems were repeated in weary monotony. The few people I came in contact with were as displaced as myself. There were several, out of the Party like myself, who were struggling to find their way back to the world of reality. One was being psychoanalyzed and several were drinking themselves into numbed hopelessness.”

“More than once I wondered why I should go on living. I had no drive to make money. When I did make some, I paid creditors or gave it away. I paid the persons who pressed me hardest. Sometimes I went to visit members of my family, my brothers and their children. But from these visits I returned more desolate than ever. I had lost my family; there was no returning.”

“Every morning and every evening I walked along Sixth Avenue and Forty-second Street. I came to know the characters who congregated around there, the petty thieves, the pickpockets, the prostitutes, the small gamblers, and the sharp-faced, greedy little men. I, too, was one of the rejected.”



Judge Christopher Columbus McGrath
[b. at New York, New York on May 15, 1902 -
d. at New York, New York on July 7, 1986]

Judge Christopher C. McGrath is the 2nd from the Right

“Early in the fall of 1950 I went to Washington to argue an immigration appeal. I had planned to return to New York immediately afterward. It was a clear, crisp day, and I walked along Pennsylvania Avenue toward the Capitol. Near the House Office Building I ran into an old friend, Christopher McGrath, the congressional representative of the Twenty-seventh District, the old East Bronx area of my childhood. I had not seen him for more than a year. When I last saw him he had taken me to lunch and given me some advice. He greeted me warmly and invited me to his office. I was happy to go with him.”

“There I found Rose, his secretary, whom I had known. When we were in his private office he said abruptly: ‘You look harassed and disturbed, Bella. Isn’t there something I can do for you?’”

“I felt a lump in my throat. I found myself telling him how much he had helped me the day he had taken me to lunch, and how good it had been to talk about my mother to someone who had known her.”

“I recalled how strange that luncheon visit had been. For the first time in many years and in a noisy restaurant in Manhattan someone had talked to me reverently about God. The people I had known in my adult life had sworn in the name of God or had repeated sophisticated jokes on religion, but none had talked of God as a living personal Reality.”

“He asked me if I wanted FBI protection, and I must have shivered noticeably. Though I was afraid, I was reluctant to live that kind of life. He did not press the issue. Instead, he said: ‘I know you are facing danger, but if you won’t have that protection, I can only pray for your safety.’”

“He looked at me for a moment as if he wanted to say something else. Then he asked: ‘Bella, would you like to see a priest?’”

“Startled by the question, I was amazed at the intensity with which I answered, ‘Yes, I would.’”

“‘Perhaps we can reach Monsignor Sheen at Catholic University,’ he said. Rose put in several calls and an appointment was made for me late that evening at the Monsignor’s home.”

“I was silent as we drove to Chevy Chase. All the canards against the Catholic Church which I had heard and tolerated, which even by my silence I had approved, were threatening the tiny flame of longing for faith within me. I thought of many things on that ride, of the word ‘fascist,’ used over and over by the communist press in describing the role of the Church in the Spanish Civil War. I also thought of the word ‘Inquisition’ so skillfully used on all occasions. Other terms came to me — reactionary, totalitarian, dogmatic, old-fashioned. For years they had been used to engender fear and hatred in people like me.”

“A thousand fears assailed me. Would he insist that I talk to the FBI? Would he insist that I testify? Would he make me write articles? Would he see me at all? And then before my mind’s eye flashed the cover of a communist pamphlet on which was a communist extending a hand to a Catholic worker. The pamphlet was a reprint of a speech by the French Communist leader Thorez and it flattered the workers by not attacking their religion. It skillfully undermined the hierarchy in the pattern of the usual communist attempt to drive a wedge between the Catholic and his priest.”

“By what right, I thought, was I seeking the help of someone I had helped revile, even if only by my silence? How dared I come to a representative of that hierarchy?”

“The screeching of the brakes brought me back to reality. We had arrived, and my friend was wishing me luck as I got out of the car. I rang the doorbell and was ushered into a small room. While I waited, the struggle within me began again. Had there been an easy exit I would have run out, but in the midst of my turmoil Monsignor Fulton Sheen walked into the room, his silver cross gleaming, a warm smile in his eyes.”

“He held out his hand as he crossed the room. ‘Doctor, I’m glad you’ve come,’ he said. His voice and his eyes had a welcome which I had not expected, and it caught me unaware. I started to thank him for letting me come but I realized that the words which came did not make sense. I began to cry, and heard my own voice repeating over and over and with agony, ‘They say I am against the Negro.’ That accusation in the Party resolution had made me suffer more than all the other vilification and 1, who had for years been regarded as a hard Communist, wept as I felt the sting anew.”

“Monsignor Sheen put his hand on my shoulder to comfort me. ‘Don’t worry,’ he said. ‘This thing will pass,’ and he led me gently to a little chapel. We both knelt before a statue of Our Lady. I don’t remember praying, but I do remember that the battle within me ceased, my tears were dried, and I was conscious of stillness and peace.”

“When we left the chapel Monsignor Sheen gave me a rosary. ‘I will be going to New York next winter,’ he said. ‘Come to me and I’ll give you instructions in the Faith’”  (Dr. Bella V. Dodd, Autobiography: “School of Darkness”, Chapter 16).



Bishop Fulton J. Sheen
[b. Peter John Sheen at El Paso, Illinois on Wednesday, May 8, 1895 -
d. at New York, New York on Sunday, December 9, 1979]

On Tuesday, August 5, 1952 Mrs./Dr. Bella V. Dodd publicly announced that several months before then, on Monday, April 7, 1952, she had been received back into the Roman Catholic Church. Not being able to secure her Baptismal certificate from Italy after inquiry, she was Conditionally Baptized (sub-conditione) by Bishop Fulton J. Sheen in St. Patrick’s Cathedral, New York City.

Mrs./Dr. Bella V. Dodd writes about this saying:

“Easter of 1952 was approaching and Bishop Sheen said that I was ready. I had no baptismal record and a letter of inquiry to the town in Italy where I was born produced none, though I was reasonably certain I had been baptized. So it was decided I was to receive conditional baptism.”

“On April 7th, the anniversary of my mother’s birthday, I was baptized by Bishop Sheen at the font in St. Patrick’s Cathedral. Mary Riley and Louis Pagnucco stood on either side of me. Godfrey Schmidt and a few other friends were with me too”  (Mrs./Dr. Bella V. Dodd, Autobiography:  “School of Darkness”, Chapter 17).

After her defection from the Communist Party in 1949, she revealed that one of her jobs, as a Communist agent, was to encourage young radicals to enter Roman Catholic Seminaries. She claims that before she had left the Communist Party in the U.S., she had encouraged 1,100 young radicals to infiltrate Roman Catholic Seminaries and Religious Orders:

She says:

“In the 1930’s, we put eleven hundred men into the priesthood in order to destroy the Church from within. The idea was for these men to be ordained, and then climb the ladder of influence and authority as Monsignors and Bishops”.


Mrs./Dr. Alice von Hildebrand
[b. Alice Jourdain at Brussels, Belgium on Sunday, March 11, 1923 - Present]





Mrs./Dr. Bella V. Dodd told her friend, Mrs./Dr. Alice von Hildebrand, the theologian, that:
“When she was an active party member, she had dealt with no fewer than four cardinals within the Vatican who were working for us, [i.e. the Communist Party]” (Christian Order magazine, “The Church in Crisis”, reprinted from The Latin Mass magazine).


But why did Mrs./Dr. Bella V. Dodd NOT mention anything about the Communist Infiltration into the Roman Catholic Church in her 1954 book “School of Darkness”?

Mrs./Dr. Alice von Hildebrand, a friend of Mrs./Dr. Bella V. Dodd, reportedly said in an interview on Monday, July 28, 2003 with International News Analysis Today that Bella Dodd had refrained from detailing Communist efforts to undermine the Catholic Priesthood at the request of Bishop Fulton J. Sheen, the person responsible for bringing Dodd back into the Roman Catholic Church.

This is the very same Bishop Fulton J. Sheen who refused to support a U.S. Senator’s investigation of the Communist Party and individual Communists!

WHY?  Was Bishop Fulton J. Sheen himself asleeper”?

Mrs./Dr. Bella V. Dodd made a public affidavit which was witnessed by a number of people, including Paul and Johnine Leininger.  In her public affidavit, among other things, Mrs./Dr. Bella V. Dodd stated:

“In the late 1920’s and 1930’s, directives were sent from Moscow to all Communist Party organizations. In order to destroy the [Roman] Catholic Church from within, party members were to be planted in seminaries and within diocesan organizations... I, myself, put some 1,200 men in [Roman] Catholic seminaries”.
Dr. Alice von Hildebrand confirmed that Mrs./Dr. Bella V. Dodd had publicly stated the same things to which she attested in her public affidavit.

Mrs. Johnine Leininger confirmed that other people could also verify that Mrs./Dr. Bella V. Dodd had made these statements regarding the infiltration of Communists into Roman Catholic seminaries.

Mrs. Leininger has also said that she herself knows some Roman Catholic priests who were “sleepers” - an espionage term for individuals or groups who refrain from any subversive, espionage, and/or infiltrator functions until they become “active”.

Mrs. Johnine Leininger stated that she knows of several priests who faithfully taught the Catholic religion until they became bishops or were promoted to other influential posts, and then, upon becoming “active”, immediately exhibited hostility to that same faith which they had previously professed.

No wonder so many of the Bishops, Cardinals, and Periti (“theological experts”, most of them “priests”) at Synod Vatican 2 were so virulent anti-Catholic and extremely hostile to almost everything that is really part of the authentic “Catholic Tradition”, e.g. the Catholic Tradition Liturgical Rites for the Mass and the Seven Sacraments!


United States House of Representatives
Subcommittee of the Committee on Un-American Activities

Mrs./Dr. Bella V. Dodd also gave voluminous testimony on the Communist infiltration of the Roman Catholic Church and in the United States government before the House Un-American Activities Committee in the 1950’s.



Fordham University

In a lecture at Fordham University during that time, Dr. Dodd unveiled what would seem to be an uncanny prophecy of future chaos in the Church.

Speaking as a former high ranking official of the American Communist Party, in 1950, a dozen years before Synod Vatican 2, Dr. Dodd said in part:

“In the 1930’s we put eleven hundred men into the priesthood in order to destroy the [Roman Catholic] Church from within.”
The idea was for these men to be Ordained and progress to positions of influence and authority as Monsignors and Bishops.
“Right now they [the Communist infiltrators] are in the highest places in the Church” where they are  working to bring about CHANGE in order to weaken the Church’s effectiveness against Communism.
She also said that these CHANGES would be so drastic that:
“You will not recognize the Catholic Church.”
Mrs./Dr. Bella V. Dodd was very concerned about these things.  Her position was that the fight against Communism must be done in the school and in the churches as found in her testimony on this subject:
“Mr. Clardy. Would you not agree that while this committee has a proper duty and function in exposing the machinations of the Communist Party and letting people see how it functions and what it will do to them, would you say that the real battle against communism has got to be carried on in two fronts, one in the school and the other in the churches?

Dr. Dodd. That is right. Those two are very important” (Dr. Dodd’s Testimony on Monday, November 16, 1953, to the United States House of Representatives, Subcommittee of the Committee on Un- American Activities, Philadelphia, Pa., Public hearing; answer to the question of Mr. Clardy).

Unfortunately, at this same time, the Communists were getting more extensive control in the Roman Catholic Church so that nothing of any real significance was ever done in the West since that time by the Roman Catholic Church in the battle against Communism.

Therefore, is it any wonder that Synod Vatican 2 had more than its share of Freemasons, Communists, Modernists, NEW Theology Theologians (automatically excommunicated Modernist Heretics), and Satanists attending this anti-Catholic CONVENTION??!!

Brother Joseph Natale O.S.B., Founder of Most Holy Family Monastery, was present at one of Dr. Bella Dodd's lectures in the early 1950's.

He relates:

“I listened to that woman for four hours and she had my hair standing on end. Everything she said has been fulfilled to the letter. You would think she was the world's greatest prophet, but she was no prophet. She was merely exposing the step-by-step battle plan of Communist subversion of the Catholic Church.”

“She explained that of all the world's religions, the Catholic Church was the only one feared by the Communists, for it was its only effective opponent. Back then [early 1950's], she said: “Right now they are in the highest places in the Church.”

“They are working to bring about change in order that the Catholic Church would not be effective against Communism . . . that these changes would be so drastic that “you will not recognize the Catholic Church.”

“The whole idea was to destroy, not the institution of the Church, but rather the Faith of the people, and even use the institution of the Church, if possible, to destroy the Faith through the promotion of a pseudo-religion — something that resembled Catholicism but was not the real thing.”

“This would be necessary in order to shame Church leaders into an “openness to the world”, and to a more flexible attitude toward all religions and philosophies. The Communists would then exploit this openness in order to undermine the Church.”


Brother Joseph Natale O.S.B. is a real person, in case anyone has any doubts about him?  Brother Joseph was trained at St. Vincent’s Benedictine Archabbey in Latrobe, Pennsylvania.  St. Vincent’s Archabbey was the largest Benedictine monastery in the United States.

Shortly after leaving St. Vincent’s, Brother Joseph started his Benedictine community in Southern New Jersey.  Brother Joseph never allowed the NEW Mass to be celebrated at his monastery, only allowing the traditional Roman Rite Mass.

Brother Joseph printed, distributed and sold numerous books, pamphlets and audio tapes defending the Catholic faith and educating Catholics about the true teachings of Catholicism.  Brother Joseph Natale, O.S.B. died on Saturday, November 11, 1995.  R.I.P.

The New York Times ran a front page article entitled “Bella Dodd Asserts Reds Got Presidential Advisory Posts”  reporting that she “swore before the Senate Internal Security subcommittee today that Communists had got into many legislative offices of Congress and into a number of groups advising the President of the United States” (The New York Times, Wednesday, March 11 1953, C. P. Trussell, “Bella Dodd Asserts Reds Got Presidential Advisory Posts”).

The New York Times reported that Bella Dodd:

“..warned yesterday that the materialistic philosophy, which she said was now guiding public education, would eventually demoralize the nation” (The New York Times, Monday, March 8 1954, “Bella Dodd Assails Materialism In U.S.”).

Mrs./Dr. Bella V. Dodd states in her book that the Communist Party’s structure:

“was in reality a device to control the common man” (Dr. Bella Dodd, “School of Darkness”, published in 1954, chapter 16).
Do any of these things sound familiar to you?

Unless you have been in a science fiction induced stasis, or otherwise comatose, since Synod Vatican 2, you would be aware that what Bella Dodd was describing in the early 1950's is now, in 2012 A.D., the current out-of-control state of confusion and exponentially growing chaos, of the never-ending changes of the changes of the changes of the changes of the changes of the changes of the changes of the changes - the implementation of that dogma of Modernism - evolution - in what had been, but is no longer today, the Roman Catholic Church!

Today, various post-conciliar pagans, a.k.a. priests and bishops, who wallow in guilt over the Church’s intolerant past, and thereupon make public apologies for the sins of dead Catholics, including, but not limited to, various intolerant Roman Catholic Popes, such as found in these few random examples.

First example:

“While, therefore, We hold that every word of wisdom, every useful thing by whomsoever discovered or planned, ought to be received with a willing and grateful mind, We exhort you, Venerable Brethren, in all earnestness to restore the golden wisdom of Saint Thomas [Aquinas], and to spread it far and wide for the defense and beauty of the Catholic Faith, for the good of society, and for the advantage of all the sciences.....

Let carefully selected teachers endeavor to implant the doctrine of Thomas Aquinas in the minds of students, and set forth clearly his solidity and excellence over others. Let the universities already founded or to be founded by you illustrate and defend this doctrine, and use it for the refutation of prevailing errors.”  (Infallible Roman Catholic Pope Leo XIII, Gioacchino Pecci [Wednesday, February 20, 1878 - Monday, July 20, 1903], Encyclical, “Æterni Patris”, On the Restoration of Christian Philosophy, Monday, August 4, 1879 A.D., ¶ 31; emphasis added).

Second example:
“21.  Rightly, then, does the same [Pope] Sixtus V call theology (and here he is referring especially to Scholastic Theology) a Gift from Heaven, and ask that it be maintained in the schools and cultivated with great ardor, as being abundant in fruitfulness for the Church. [Footnote # 13. Infallible Roman Catholic Pope Sixtus V, Apostolic Constitution, “Triumphantis Ierusalem”].” (Infallible Roman Catholic Pope Leo XIII, Encyclical, “Depuis Le Jour”, On the Education of the Clergy, September 8, 1899; ¶ 21; emphasis added).
Third example:
“38. It remains for Us now to say a few words about the Modernist as reformer. From all that has preceded, it is abundantly clear how great and how eager is the passion of such men for innovation. In all Catholicism there is absolutely nothing on which it does not fasten. They wish Philosophy to be reformed, especially in the Ecclesiastical Seminaries.
[N.B.:  This was back in 1907 A.D.!  And this is what happened before, during, and especially after Synod Vatican 2.]
“They wish the Scholastic Philosophy to be relegated to the History of Philosophy and to be classed among absolute systems, and the young men to be taught modern philosophy which alone is true and suited to the times in which we live. They desire the reform of Theology: rational theology is to have modern philosophy for its foundation, and positive theology is to be founded on the history of dogma.

“As for history, it must be written and taught only according to their methods and modern principles. Dogmas and their evolution, mthey affirm, are to be harmonized with science and history. In the Catechism no Dogmas are to be inserted except those that have been reformed and are within the capacity of the people. m

[N.B.:  This is what happened after Synod Vatican 2 with the NEW catechism.]
“Regarding Worship, they say, the number of external Devotions is to he reduced, and steps must be taken to prevent their further increasem
[N.B.:  This also happened after Synod Vatican 2.],
though, indeed, some of the admirers of symbolism are disposed to be more indulgent on this head. They cry out that ecclesiastical government requires to be reformed in all its branches, but especially in its disciplinary and dogmatic departments They insist that both outwardly and inwardly it must be brought into harmony with the modern conscience which now wholly tends towards Democracy; a share in ecclesiastical government should therefore be given to the lower ranks of the Clergy and even to the Laity and authority which is too much concentrated should be decentralized......”

“They exercise all their ingenuity in an effort to weaken the force and falsify the character of Tradition, so as to rob it of all its weight and authority. But for Catholics nothing will remove the authority of the Second Council of Nicæa, where it condemns those

‘who dare, after the impious fashion of heretics, to deride the Ecclesiastical Traditions, to invent novelties of some kind... or endeavor by malice or craft to overthrow any one of the legitimate Traditions of the Catholic Church’;
nor that of the declaration of the Fourth Council of Constantinople:
‘We therefore profess to preserve and guard the rules bequeathed to the Holy Catholic and Apostolic Church, by the Holy and most illustrious Apostles, by the Orthodox Councils [i.e. those Catholic Traditional Doctrinal Councils that are 100% faithful to the unchangeable Apostolic Tradition preserved by the Fathers and Doctors of the Catholic Church], both general and local, and by everyone of those Divine interpreters, the Fathers and Doctors of the Church.’
“Wherefore the Roman Pontiffs, Pius IV and Pius IX, ordered the insertion in the Profession of Faith of the following declaration:
I most firmly admit and embrace the Apostolic and Ecclesiastical Traditions and other observances and Constitutions of the Church.’......”
“49...  For the future the Doctorate of Theology and Canon Law must never be conferred on anyone who has not first of all made the regular course of Scholastic Philosophy; if conferred, it shall be held as null and void” (Infallible Roman Catholic Pope, Saint Pius X, Giuseppe Melchiorre Sarto [Tuesday, August 4, 1903 - Thursday, August 20, 1914], Encyclical  Pascendi Dominici Gregis, On the Doctrine of the Modernists, Sunday, September 8, 1907,  ¶¶ 38, 42, and 49; emphasis added).
Fourth example:

The same Pope condemned the propagation of rash and erroneous views in the study of the Holy Bible and, in the same Decree, issued the automatic excommunication of the propagators and defenders of heresies, including Modernist Heretics.  (Infallible Roman Catholic Pope, Saint Pius X, Motu Proprio, Præstantia Scripturæ Sacræ, Monday, November 18, 1907.)

Fifth example:

“There is a good deal of talk... about a NEW Theology, which must be in constant transformation...” (Pope Pius XII, L'Osservatore Romano, December 19, 1946).

It was also in 1946 that Father Reginald Garrigou-Lagrange, O.P., who taught Dogmatic and Spiritual Theology for 53 years at the Pontifical University of Saint Thomas Aquinas, a.k.a. the Angelicum, in Rome, Italy, wrote a brief article entitled La nouvelle théologie où va-t-elle? - Where is the New Theology Leading Us? - which was printed in the last edition of December, 1946 of the Angelicum, a theological journal of the Angelicum University.

In this article, Father Garrigou-Lagrange warns all Catholics that the NEW Theology is only the same old Heresy of Modernism which the Infallible Roman Catholic Pope Saint Pius X condemned in Pascendi Dominici Gregis - On the Doctrine of the Modernists - Sunday, September 8, 1907.

Where is the New Theology Leading Us? reveals, and thereby destroys, the phony facade of the anti-Catholic NEW Theology of the innovators, infiltrators, and Modernist Heretics as it was used before and during, and now, after Synod Vatican 2, especially by the NEW Theology Theologians, being traced back at least to the 19th Century.

Sixth example:
“35. It remains for Us now to speak about those questions which, although they pertain to the positive sciences, are nevertheless more or less connected with the truths of the Christian faith. In fact, not a few insistently demand that the Catholic religion takes these sciences into account as much as possible. This certainly would be praiseworthy in the case of clearly proved facts; but caution must be used when there is rather question of hypotheses, having some sort of scientific foundation, in which the doctrine contained in Sacred Scripture or in Tradition is involved. If such conjectural opinions are directly or indirectly opposed to the doctrine revealed by God, then the demand that they be recognized can in no way be admitted” (Roman Catholic Pope Pius XII, Eugenio Pacelli [Thursday, March 2, 1939 - Thursday, October 9, 1958], Encyclical Humani Generis (On Human Origin), Concerning Some False Opinions Threatening to Undermine The Foundations of Catholic Doctrine, Wednesday, April 12, 1950, ¶ 35; emphasis added).

This Encyclical had a devastating effect on the work of a number of pre-conciliar theologians according to this Bishop:

Pope Pius XII's encyclical Humani Generis had.... a devastating effect on the work of a number of pre-conciliar theologians.... theologians and biblical scholars, who had been under a cloud for years, surfaced as periti [theological experts who advised the Bishops] at Vatican II.  (Bishop Aloysius Wycislo [b. at Chicago, Illinois in 1908 - d. in 2005] Vatican Two Revisited; Reflections by One who was there, paperback edition published by Alba House on October, 1987.)
Dear Reader, You have already read in the above few examples concerning how certain Infallible Roman Catholic Popes, as well as certain Infallible Roman Catholic Doctrinal Councils, were totally intolerantnof heresies and errors, against which they promoted, and even required, the teaching of the Truth.

One especially required the teaching of the beautiful Truths of the Catholic Traditional Faith as found in the doctrine of Thomas Aquinas... which was set forth clearly and which is to be used for the refutation of prevailing errors  (Infallible Roman Catholic Pope Leo XIII, Encyclical, “Æterni Patris”, On the Restoration of Christian Philosophy, Monday, August 4, 1879 A.D., ¶ 31).

The same Pope cited the Roman Catholic Pope Sixtus V's Apostolic Constitution, “Triumphantis Ierusalem”, in which he called Scholastic Theology a Gift from Heaven,” and asked that it be maintained in the schools and cultivated with great ardor, as being abundant in fruitfulness for the Church (Infallible Roman Catholic Pope Leo XIII, Encyclical, “Depuis Le Jour”, On the Education of the Clergy, September 8, 1899; ¶ 21).

Another Pope, concerning the Heresy of Modernism and those who promote it, wrote in part “how great and how eager is the passion of such men for innovation. In all Catholicism there is absolutely nothing on which it does not fasten. They wish Philosophy to be reformed, especially in the Ecclesiastical Seminaries.”

He added how “they exercise all their ingenuity in an effort to weaken the force and falsify the character of Tradition, so as to rob it of all its weight and authority. But for Catholics nothing will remove the authority of the Second Council of Nicæa, where it condemns those ‘who dare, after the impious fashion of heretics, to deride the Ecclesiastical Traditions, to invent novelties of some kind... or endeavor by malice or craft to overthrow any one of the legitimate Traditions of the Catholic Church’” (Infallible Roman Catholic Pope, Saint Pius X, Encyclical Pascendi Dominici Gregis, On the Doctrine of the Modernists, Sunday, September 8, 1907,  ¶¶ 38 and 42).

The same Pope condemned the propagation of rash and erroneous views in the study of the Holy Bible and, in the same Decree, issued the automatic excommunication of the propagators and defenders of heresies, including Modernist Heretics.  (Infallible Roman Catholic Pope, Saint Pius X, Motu Proprio, Præstantia Scripturæ Sacræ, Monday, November 18, 1907.)

In these, and in all of the other above examples, you can see very clearly here how terribly intolerantnthe Infallible Roman Catholic Popes, including Pope Saint Pius X, were, most especially by actually condemningn- horrors! - the propagation of rash and erroneous views in the study of the Holy Bible,nand how greatly  intolerantnthe Infallible Roman Catholic Pope, Saint Pius X, was by actually issuing his Decree of the automatic excommunication ofn- horrors of horrors! - heretics, especially Modernist Heretics,min the distorted, confused, bewildered, supercilious, haughty, egotistical, self-absorbed, demonic  minds that are overflowing with falsity in an ocean of errors!n

These are they who are totally consumed with nothing but diabolical hatred of the Truth!

These are they who have wrongly imputed to others that intolerant behavior of that which they themselves are guilty!

Please remember how God the Holy Ghost warns such as these, who are themselves guilty of intolerancenof that which is truly good (e.g. the Truth):

“Woe to you that call evil good, and good evil: that put darkness for light, and light for darkness” (Isaias 5:20).
Because such megalomaniacs call evil good, and good evil, by means of such false and erroneous jurisprudence, they have deadened their own rebellious consciences by making the real lovers of the Truth their whipping boys by their deliberate misuse of terms such as intolerantnfor their own aggrandizement, which is nothing more than a convenient psychological and immoral ploy to ignore their own sins against their innocent victims of all kinds.

This includes, among the other megalomaniacs, those who are psychopathically unchallenged perverts (a mentally challenged gaggle of parvae nymphae), in Roman Collars, and of others, also who likewise disgrace their Roman Collars - those who even bother to wear them anymore, what with their demonic anthroposcopic physiognomy vis-à-vis, maieutically speaking, perfect possession.

This they try to cover-up with their effeminate Medusian mantilla of arrogance, which is juxtaposed to their insatiable concupiscence, in order to hide their own insidiously challenged gynecomorphous parturition of spiritual, ethical, and moral vacuity, hence being the sine qua non that fails to eschew an encephalitic maturation of hateful discrimination against Catholics, especially of those little Catholic Children whose innocence these demonic larcenists have stolen with their vitriolic voracious lust according to numerous published reports in the secular media.

Instead, they extol the virtues of their own pagan, or other false, religions, thereby de facto abandoning the Infallibly defined Roman Catholic Dogma that there is no salvation outside the Catholic Church, of which they themselves are no longer members, or perhaps never really were members!

Mrs./Dr. Bella V. Dodd was no prophet. She merely told us what the anti-Catholic Infiltrators of the Church were planning to do. And guess what?!  They have done it - ALL OF IT!

Dodd's Communist Infiltrators, along with all of the other tens of thousands of Communist Infiltrators, not to mention the other tens of thousands of other Infiltrators, e.g. Illuminati, Satanists, Freemasons, etc., whether they are those who either lost, or never actually had, the Catholic faith, would have been the teachers of this present generation of Communist, and other, Infiltrators - the tens of thousands today who say they are priests and bishops - but who are only Communist or other Infiltrators and not Catholics!

Instead, they are priests and bishops of an anti-Catholic church, which, using typical Communist deceptive practices, still call themselves Catholic, and who, in effect, are really conducting their very own School of Darkness by which to continue to victimize ignorant Catholics, turning these Catholics into nothing but pagans, or worse!!

The exact percentage of these anti-Clergy, in comparison to those Catholic Clergy (Priests and Prelates) who, despite everything, have continued to remain truly Catholic, and faithful to the authentic Apostolic Tradition of the Catholic Church, is not known at the present time.



The Venona Secrets

Herbert Romerstein and Eric Breindel wrote a book entitled “The Venona Secrets - Exposing Soviet Espionage and America’s Traitors”, published in 2000 A.D. by Regnery Publishing, Inc., An Eagle Publishing Company, One Massachusetts Avenue, NW, Washington, D.C.  20001

The subject matter concerns Soviet Communist espionage in the United States before, during, and after WWII.  The source for this work was obtained from the official Communist Party archives in Moscow, Russia.

According to the Preface of this book:

“....researchers were given access to Soviet archives.  An article in a hard-line Russian newspaper in April, 1993 said: ‘What right do the Americans have to conduct research into secret materials in our archives?  Which traitor to Russia’s interests opened the door to them?’ But before the hard-liners succeeded in convincing Boris Yeltsin to restrict some of the more interesting sections, we had obtained thousands of pages of documents from the archives of the Communist International.  Other researchers shared thousands more with us, and we in turn shared the material with Eric Breindel.

“In 1982 he [Eric had] ..... joined the Staff of the Senate Intelligence Committee....

“When Eric and I compared the ‘Verona’ material with the documents we had obtained from the Soviet archives and with material the FBI had released about its investigations, we realized that the whole story had not yet been told....”

Among other things, these archives confirmed the existence of operation “Outstretched Hand” which included the infiltration of Communists into Roman Catholic Seminaries!

In addition, the official Communist Party archives in Moscow, Russia includes a document which divulges that members of the Communist Party had also infiltrated a number of important Roman Catholic organizations, including the Holy Name Society which used to be found in almost all Roman Catholic parishes in the U.S.!

The same document acknowledged the existence of a certain Party comrade, who was well known in conservative Irish Catholic circles and who held offices in various Catholic organizations…

The Party comrade operated in a key parish which provided leadership and shaped the policies of most of the reactionary and anti-Communist campaigns that are now developing in the Catholic world, according to the Soviet file.

In addition to all of this, Herbert Romerstein also mentions, in The Venona Secrets, that the staff of the Catholic anti-Communist publication entitled Wisdom, produced by a priest of the Paulist order, was infiltrated, and unknowingly employed two Communist agents in influential positions!

The Party boasted that one of their agents was widely known to be a conservative in Irish circles, and was a staff correspondent for Wisdom. Herbert Romerstein identified the Party comrade and Soviet Communist agent as Jeremiah F. O'Carroll, who, in 1930, was the president of the Irish Emergency Relief organization.

Although O'Carroll was identified as a spy in 1938, he remained listed as a staff correspondent for Wisdom at least until March 1939.

The second Soviet agent who worked for Wisdom remains unknown to this day.


Robert Philip Hanssen

The most recent - and notorious - incident of hostile infiltration into the U.S. Catholic Church is that of veteran FBI agent and convicted spy, Robert Philip Hanssen, who did it for the money.

While placing his nation in mortal danger through his espionage activities, Hanssen also was believed to be a fervent Catholic!

So here is yet another Communist Infiltrator in the Catholic Church under the cover of being a fervent Catholic!

The point is that it is not only Communist Infiltrators who pretend they are priests and bishops and cardinals, and perhaps even a few popes?, but also there are some members of the Laity who are likewise Communist Infiltrators like the fervent Catholics  Robert Philip Hanssen and Jeremiah F. O'Carroll, and only all of the others known to God!

Without wanting to create any unnecessary paranoia, nevertheless, the question that begs an answer is:

“Was the person who sat next to you, or a family member, last Sunday at Mass, a fervent Catholic Communist Infiltrator?”
Or, if not a “Communist Infiltrator”, perhaps a spy or an anti-Catholic Infiltrator who is a Freemason, or a Satanist, or a Skull and Bones member, or a member of the Illuminati, or of some other anti-Catholic outfit?

It is a fact that this has happened, and it continues to happen, even among the Traditional Catholics!

Over the years, We have discovered some anti-Catholic Infiltrators, both clergy and laity, all of whom pretended to be fervent Catholics!

But when a real valid Catholic Traditional Priest or Prelate becomes an obstacle to their plans, that obstacle is eliminated - a politically correct term for assassination!

We personally know, and otherwise have been told by others, of several valid Catholic Traditional Bishops (of various ranks of ecclesiastical jurisdiction) - Martyrs for the Catholic Faith - who were the innocent victims of such notorious assassinations by demonic and rabidly Satanic anti-Catholics!

One is left to wonder how many innocent Catholics actually did sit in a pew in church next to the notorious fervent Catholic Communist Infiltrator Robert Philip Hanssen before his arrest?

Just looking at him, or even at his photo, who would think that he was a fervent Catholic Communist Infiltrator, as well as a spy?

Hanssen led a double life of betrayal, while serving as a spy for both the Soviet and reformed regimes in Moscow.

Although the precise extent of Communist infiltration of which Dodd spoke remains unknown, the effects are recognizable.

It is self-evident now, today, in 2012 A.D., that the Catholic Traditional Liturgical Rites for Offering the Holy Sacrifice of the Ancient Mass, and Administering the Sacraments, have all been changed and even given different names to designate them!

Likewise, most, if not all, Catholic Dogmas, devotions, teachings, and morality are not only publicly questioned, especially by the NEW Theology Theologians, many of whom also seem to be Communist Infiltrators?, but almost everything that is truly Catholic is ridiculed, despised, ignored, attacked, denounced, and scorned by those who job it is to protect them and to be faithful to the Oaths that they have taken to defend Church doctrine to their dying breath!



Douglas Arnold Hyde


Douglas Arnold Hyde
[b. at Worthing , Sussex, England on April 8, 1911
d. at Kingston Upon Thames, England on September 19, 1996]

Ex-Communist and celebrated Roman Catholic convert, Douglas Hyde, revealed long ago that in the 1930’s the Communist leadership issued a worldwide directive about infiltrating the Roman Catholic Church.
 

I Believed

The Autobiography
of a Former
British Communist
 

Douglas Hyde
 

William Heinemann
London, Melbourne, Toronto


Catholic Book Club
1952  Edition

In 1950 Douglas Hyde published “I Believed”, an autobiographical account of the journey of his Wife, Carol, and himself from Communism to Catholicism.

He was a member of the Communist Party, working as news editor on the “Daily Worker” - the largest Communist publication in Britain -  until 1948, when he converted to Catholicism and resigned.

After his resignation, he published his autobiography, I Believed. The Autobiography of a Former British Communist.  He also wrote a book, Dedication and Leadership, about his experiences and the specific tactics of the Communists especially in the way that they recruited their members and built them into leaders

His loss of faith in Communism originated from his reading of the “Weekly Review”, originally with a view to searching out evidence of fascism and anti-semitism in leading Catholic figures.

Hyde explains it this way:

“One day, reading the Weekly Review, a thought struck me which was so obvious as to be almost laughably so. Yet it was so opposed to all I had held for so long that it cast doubts upon almost all my thinking to date.”

“For twenty years I had been troubled by the evidence of the unequal distribution of wealth and the social injustices which appeared to flow from it. I had reasoned: ‘The unequal distribution of property [used here in the sense of ‘means of production’] gives rise to great social injustice. Therefore private property is wrong and should be abolished.’ Millions have reasoned along similar lines. It has influenced an entire generation.”

“Now suddenly the slipshod character of such pre-fabricated thought struck me between the eyes. The maldistribution of property did not necessarily prove that private property was wrong in itself. If it proved anything at all it was surely that its distribution was wrong and that a means must therefore be found to spread it more evenly over the population as a whole. The formulation should have been: ‘The unequal distribution of property gives rise to great social injustice. Therefore property should be more equitably distributed.’”

“It had hitherto seemed axiomatic that those who revolted against inequality should turn to Marxism for a solution and that those who stood for the perpetuation of inequalities and injustices should oppose communism as a consequence. That there could possibly be a solution which was not a Marxist one had hardly occurred to me.”

Carol and Douglas Hyde:
“...found it difficult to accept the existence of God intellectually. We had quite sincerely believed that we knew all the answers without Him. Dialectical materialism had explained to our satisfaction, the whole universe for us; like Nietzsche it had proclaimed that ‘God is dead’ and we had believed it and felt it to be true.”

“For us He had been dead for years. We had appeared to get on alright without Him. We had been aware of the existence of no inner life, of no spiritual needs. Our communism had been our whole life. When doubts had come about the policies of the Party, about its methods, even about the desirability of its goal, they did not necessarily and immediately undermine our dialectical materialism nor prove that it must, therefore, be wrong.”

“Even the exciting realisation that the culture of the Middle Ages which I had loved for so long was still alive, and that it was a Catholic culture which had not died with the Reformation, did not prove the existence of God, although it helped. Belief in God might be but the product of a certain stage of man’s historical development, surviving into a later period along with the rest of the ‘ideological superstructure’ that went with it. That superstructure of the Middle Ages might be attractive, it might include a great outpouring of human genius in terms of magnificent churches and cathedrals, glorious music, works of art which took one’s breath away, literature which gripped as nothing else could – and still not prove that God was alive or even necessary as an explanation for it all, even though faith in God had been its inspiration.”

“But that phase had passed. We had come to accept the intellectual case for God, to see that without it not only Catholicism but the universe itself made nonsense. We had discovered with some surprise that the great thinkers and philosophers of the Church had made out a better case for the God’s existence than Marx and Engels had done for His non-existence.”

“Yet we realised that that was not enough. Belief meant being able to feel the existence of the spiritual, to know about Him. Christians even said they loved Him, they talked to Him and listened to Him. That was still outside our experience and, in moments of depression, we feared that it would remain so.”

“Yet all paths seemed to lead to Rome. I was asked to review Avro Manhattan’s book, The Catholic Church against the Twentieth Century, along with a pamphlet by the Rev. Stanley Evans. The first was a large book set out to prove, by means of telling the story of Vatican policies since World War I, that the Catholic Church was fascist.”

“The other had much the same intention, attempting to show that the Church was against all ‘progress’. Once, I should have had great fun with them, using them to smear catholics and fascists at one and the same time. I tried to do the same now, failed and hated myself for even attempting it. It was a last desperate attempt to salvage the way of life I had loved. It failed completely.”

“Instead I found myself saying: ‘The Catholic Church against the twentieth century? So what? So am I, if the twentieth century means the crazy world I see about me which has endured two world wars and goodness knows how many revolutions already, and with the war clouds gathering so soon after the last war.]”

“Against the twentieth century? Against the century of the atom bomb? Against a world right off the rails? Against those beliefs which lead to people persecuting men like Archbishop Stepinac and preparing a Red Terror against the Slovak peasants? Against the crazy post-war conditions right here in Britain? Why not? So am I.”

“Instead of gaining ammunition against the Church from Manhattan’s book, I learned, despite the tendentious writing, something of the Church’s social teaching. It was written to make anti-Catholics. It helped to make me ‘pro’ instead.”

“The Anglican Stanley Evans I knew already and I knew his type of parson-cum-communist-sympathiser well enough. The Party uses such people, but it rarely respects them. I had used such types myself. I read his pamphlet with distaste. He wanted to show that the Church was opposed to ‘progress’ everywhere. And again, so what? It all depended on what you meant by ‘progress’.”

“Was Nagasaki progress? When the story, one of a vast number which make such things normal to newspaper life, came over the tape machine about a boy of eighteen sent to jail by a London court for theft and described as living on the immoral earnings of his twenty-year-old divorceé wife, was that progress?...Were the preparations now going forward in Hungary for the persecution of the Church and suppression of the religion of the vast majority of the people there progress? Was it progress for our generation more and more to move away from the idea of the worth of the individual to that of the impersonal masses?”

“And in any case was it really so certain as we had imagined it to be that the world must inevitably ‘progress’, that the past was necessarily less good than the present and still less so than the future? Must the new always, automatically, be superior to the old?”

“Somewhere I had seen a reactionary described as one who, finding himself on the edge of a precipice, sees the danger and steps back in time. On the basis of that definition I was a reactionary. And again, so what?”

“Perhaps in one of life’s grand Chestertonian paradoxes, the ‘progressives’ were really the ‘reactionaries’ – in the light of their own definition of the term – and those who saw the danger and drew back might yet be the ‘progressives’, possessing a new solution which was really the oldest of all. The line of thought those two anti-Catholic publications set in motion helped me along my road to Rome.”

Mr. Hyde wrote the following concerning September, 1946:
“Members of the Political Bureau [of the Communist Party] who had been to Czechoslovakia had been told that it was believed that the fight against the Church could be carried through without too much difficulty in the Czech lands, so strong had the Part become there. But the Slovak Catholics, they were told, were much more completely in the grip of the priests and bishops, and ‘special measures’ would be required. At a Daily Worker executive meeting we were told that those special measures would probably have to take the form of armed action at some point. Sooner or later the catholic peasants could be provoked into violence, some incident would be presented as the intended forerunner of armed insurrection and tough counter-measures would then provide the chance for conducting the thorough-going purge which was required. A bit of terror would soon settle them.”

“Again, I should almost certainly have approved and justified such schemes before I began to read and think along Christian lines. Now I was filled with an uneasiness which at times amounted to revulsion as I heard it all explained. It was not communism but I that had changed, but I now found the application of our theories and tactics clashing with all I felt to be right.”

“But that was just it. I was beginning to say that some things were right and some were wrong. I was judging communist behaviour on the basis of ethics and not expediency – a thoroughly un-Marxist thing to do.”

“It was still not always a fully conscious process, but I became increasingly aware of what was happening and found myself viewing it from outside myself as it were, an interested and often astonished spectator of my own mental and spiritual processes.”

“Thus, for example, in a break between editions, one of my reporters, son of a well-known author, who had worked on the Yugoslav Youth Railway, was describing some of the things he had seen.”

“He told how at communist meetings the local populace would be brought to gather to hear a speech from Tito, or from one of the other communist leaders. At pre-arranged points during the speech Party members in the crowd would start to chant ‘Tito, Tito,’ or maybe ‘Tito, Stalin, Tito, Stalin,’ and the crowd would take it up, repeating the names over and over again. It was a technique used by Mussolini and Hitler and was now being turned to good account in the cause of communism.”

“He went on to describe how, when he had turned up at one such meeting, the word had gone around that an English comrade was present and they had quickly switched to ‘Tito, Stalin, Harry Pollitt [General Secretary of the British Communist Party], which they had kept up for an astonishing length of time. My reporters laughed uproariously at the story. Suddenly I realised that I was making myself conspicuous by not laughing at all; instead I was feeling utterly disgusted.”

“It was not sufficient now to tell myself that the end justified the means. Once a Marxist begins to differentiate between right and wrong, just and unjust, good and bad, to think in terms of spiritual values, the worst has happened so far as his Marxism is concerned.



Manning R. Johnson


Manning R. Johnson
[b.  ?  - d.  in ?  An alleged coroner's report
claims Manning Johnson died from a coronary condition]

Manning R. Johnson was the Communist candidate for U.S. Representative from New York 22nd District, 1935; he subsequently left the party, wrote Color, Communism, and Common Sense, and was a government witness in the perjury trial of Harry Bridges and before the Committee on Un-American Activities.

Manning Johnson belonged to the Communist party in the 1940's and early 1950's, during which time he authored the book Color, Communism and Common Sense.


Members of the House Un-American Activities Committee - 1948
Left to Right: Rep. Richard B. Vail [R. Illinois]
Rep. John Parnell Thomas, a.k.a. John Parnell Feeney, Jr. [R. New Jersey]
Rep. John Ralph McDowell [R. Pennsylvania]
Robert E Stripling, Chief Counsel (Author of The Red Plot Against America)
Rep. Richard Nixon [R. California; future U.S. President]

After leaving the Party, he testified in 1953 before the House un-American Activities Committee regarding the Communist Agenda and the Catholic Church:

"Once the tactic of infiltration of religious organizations was set by the Kremlin ... the Communists discovered that the destruction of religion could proceed much faster through infiltration of the (Catholic) Church by Communists operating within the Church itself. The Communist leadership in the United States realized that the infiltration tactic in this country would have to adapt itself to American conditions (Europe also had its cells) and the religious make-up peculiar to this country. In the earliest stages it was determined that with only small forces available to them, it would be necessary to concentrate Communist agents in the seminaries. The practical conclusion drawn by the Red leaders was that these institutions would make it possible for a small Communist minority to influence the ideology of future clergymen in the paths conducive to Communist purposes This policy of infiltrating seminaries was successful beyond even our Communist expectations."


U.S. Protestant Clergymen Supported Communism in 1953

Communists did not only target the Roman Catholic Church, but Protestant churches as well.

For example:

“On June 18, 1953, Senator McCarthy announced the appointment of J. B. Matthews as the new staff director. A former Methodist minister and Marxist turned anti-Communist, Matthews had previously served as staff director of the House Un-American Activities Committee.  Matthews had a reputation as an able administrator, but the chairman had failed to consult with minority party senators on the subcommittee before making the selection, at a time when committee staffs were considered to be nonpartisan professionals who worked for both the majority and minority. Displeasure mounted when Matthews’s article Reds and Our Churches appeared in the July issue of American Mercury, asserting that ‘The largest single group supporting the Communist apparatus in the United States is composed of Protestant clergymen’’ (Executive Sessions of the Senate, Permanent Subcommittee on Investigations of the Committee on Government Operations, Volume 2, Eighty-Third Congress, First Session, 1953, Special Meeting, Editor’s Note, page 1399).


Joseph Brown Matthews, Sr.
[b. at Hopkinsville, Kentucky on Thursday, June 28, 1894 -
d. at New York, New York on Saturday, July 16, 1966]
Joseph Brown Matthews, Sr. was a former Methodist minister and also a former Communist.  He was a Lecturer, the author of anti-Communist articles, a Speaker before Federal and state committees investigating Communism, and a Consultant for John A. Clements Associates - the Hearst public relations firm.


Actor Fredric March, his Wife Florence and Martin Dies, Jr.
House Un-American Activities Committee hearings in Los Angeles, 1940

Joseph Brown Matthews, Sr. was the chief investigator for the Martin Dies, Jr. House Committee on Un-American Activities ("The Matthews Story", TIME magazine, August 10, 1953).



U.S. Communist Propaganda
Concentrated on Schools, Churches and Children

Communist ‘‘operation propaganda’’ concentrated on schools, churches and children.

For example:

“Mr. SURINE. Mr. Hawkins, did this witness [a secret FBI witness] turn over to you a document concerning that meeting?
Mr. HAWKINS. Yes, he did.

Mr. SURINE. On December 4, 1952?

Mr. HAWKINS. Yes,

Mr. SURINE. I wonder if you could read that into the record? Describe what the document is?

Mr. HAWKINS. The document lists five points listing the instructions and information that was given out at this Communist party meeting on December 4, 1952.

The CHAIRMAN. That will be inserted in the record. We will withhold any further testimony from Mr. Hawkins.

Mr. COHN. Delete the name of the witness from that statement....

III. Actual ‘‘operation propaganda’’ is concentrating upon school, churches and children...  (Executive Sessions of the Senate, Permanent Subcommittee on Investigations of the Committee on Government Operations, Volume 2, Eighty-Third Congress, First Session, 1953, Testimony of Herbert S. Hawkins, page 1375).

Communist Infiltrator/Spy
archbishop Stanislaw Wielgus
Just by looking at him in person, or at this photo, how many Catholics would know that this archbishop was  a Communist Infiltrator/Spy who cooperated with the Communist secret services during the Communist era in Poland, or that even when he was a Seminarian, he spied on some classmates and gave this information to Communist authorities?

In January of 2007, it was announced by the Polish Roman Catholic Episcopate that it would disclose documents connecting priests and bishops with Poland’s Communist regime.

One of those to be investigated was archbishop Stanislaw Wielgus, who admitted his connections with the Communist security police after twenty years of spying on fellow clerics and nonconformists, i.e. anti-Communists.


Communist Infiltrator
"Fr." Mieczyslaw Malinski
In 2005, Rev. Mieczyslaw Malinski, (a close associate of John Paul II [Yes, it is true that Pope JP-2, as he liked to call himself, has also been suspected of being a Communist Infiltrator!]), was also discovered to have worked for Poland’s Communist security police in the 1980's, along with several other Communist priests.


Marie-Julie Jahenny is 100% correct again!

Dear Reader,

What you have read above proves how accurate the prophecies received and reported by Marie-Julie Jahenny really are!

First Example:

Mrs./Dr. Bella V. Dodd told her friend, Mrs./Dr. Alice von Hildebrand, the theologian, that:

“When she was an active party member, she had dealt with no fewer than four cardinals within the Vatican who were working for us, [i.e. the Communist Party]” (Christian Order magazine, “The Church in Crisis”, reprinted from The Latin Mass magazine).
Mrs./Dr. Bella V. Dodd made a public affidavit which was witnessed by a number of people, including Paul and Johnine Leininger.  In her public affidavit, among other things, Mrs./Dr. Bella V. Dodd stated:
“In the late 1920’s and 1930’s, directives were sent from Moscow to all Communist Party organizations. In order to destroy the [Roman] Catholic Church from within, party members were to be planted in seminaries and within diocesan organizations... I, myself, put some 1,200 men in [Roman] Catholic seminaries”.
In a lecture at Fordham University in 1950 Mrs./Dr. Bella V. Dodd stated:
“The idea was for these men to be Ordained and progress to positions of influence and authority as Monsignors and Bishops.”.
Mrs./Dr. Alice von Hildebrand confirmed that Mrs./Dr. Bella V. Dodd had publicly stated the same things to which she attested in her public affidavit.

Mrs. Johnine Leininger confirmed that other people could also verify that Mrs./Dr. Bella V. Dodd had made these statements regarding the infiltration of Communists into Roman Catholic seminaries.

Also in her lecture at Fordham University in 1950, a dozen years before Synod Vatican 2, Mrs./Dr. Bella V. Dodd, speaking as a former high ranking official of the American Communist Party said:

Right now they [the Communist infiltrators] are in the highest places in the Church
where they are working to bring about CHANGE in order to weaken the Church’s effectiveness against Communism.

Mrs./Dr. Bella V. Dodd also said that these CHANGES would be so drastic that:

You will not recognize the Catholic Church.”
Mrs./Dr. Bella V. Dodd was no prophet. She merely told us what the anti-Catholic Infiltrators of the Church were planning to do. And guess what?!  They have done it - ALL OF IT!

Mrs./Dr. Bella V. Dodd's Communist Infiltrators, along with all of the other tens of thousands of Communist Infiltrators, not to mention the other tens of thousands of other Infiltrators, e.g. Illuminati, Satanists, Freemasons, etc., whether they are those who either lost, or never actually had, the Catholic faith, would have been the teachers of this present generation of Communist, and other, Infiltrators - the tens of thousands today who say they are priests and bishops - but who are only Communist or other Infiltrators and not Catholics!

Instead, they are priests and bishops of an anti-Catholic church, which, using typical Communist deceptive practices, still call themselves Catholic, and who, in effect, are really conducting their very own School of Darkness by which to continue to victimize ignorant Catholics, turning these Catholics into nothing but pagans, or worse!!

Second Example:

The Venona Secrets - Exposing Soviet Espionage and America’s Traitors”, by Herbert Romerstein and Eric Breindel.

The subject matter concerns Soviet Communist espionage in the United States before, during, and after WWII.  The source for this work was obtained from the official Communist Party archives in Moscow, Russia.

Among other things, these archives confirmed the existence of operation “Outstretched Hand” which included the infiltration of Communists into Roman Catholic Seminaries!

In addition, the official Communist Party archives in Moscow, Russia includes a document which divulges that members of the Communist Party had also infiltrated a number of important Roman Catholic organizations, including the Holy Name Society which used to be found in almost all Roman Catholic parishes in the U.S.!

Therefore, “The Venona Secrets - Exposing Soviet Espionage and America’s Traitors”, verifies the testimony Mrs./Dr. Bella V. Dodd gave to the U.S. Congress, as well as in her lectures, as well as her public affidavit, that:

“In the late 1920’s and 1930’s, directives were sent from Moscow to all Communist Party organizations. In order to destroy the [Roman] Catholic Church from within, party members were to be planted in seminaries and within diocesan organizations... I, myself, put some 1,200 men in [Roman] Catholic seminaries”.
This is exactly what operation “Outstretched Hand” was about!

Other former Communists have also spoken of these directives from Moscow, although they may not have know that the actual name for this operation was called “Outstretched Hand”?

Third Example:

A further example is from the former Communist, and celebrated Roman Catholic convert, Douglas Arnold Hyde, who revealed long ago that in the 1930’s the Communist leadership issued a worldwide directive [i.e. Outstretched Hand] about infiltrating the Roman Catholic Church.

Fourth Example:

Yet another example of Outstretched Hand is found in this testimony of a former Communist:

This policy [i.e. Outstretched Hand] of infiltrating seminaries was successful beyond even our Communist expectations."  (Manning R. Johnson's testimony in 1953 before the House Un-American Activities Committee regarding the Communist Agenda and the Catholic Church; emphasis added).
The testimony of these former Communists help to explain why:

Marie-Julie Jahenny speaks of a “horrible religionwhich would replace the Roman Catholic Church.

Marie-Julie Jahenny saw “many, many bishopsembracing this “sacrilegious, infamous religion”.

The “many, many bishops” she saw embracing this “sacrilegious, infamous religion” is the Satanic Vatican 2 church which was “birthed” by the Communist, Freemasonic, Modernist, Satanic Infiltrators at their Convention, called Synod Vatican 2, including those “four cardinals within the Vatican who were working for” the Communist Party, not to mention those “1,200 men” that Mrs./Dr. Bella V. Dodd said she put in Roman “Catholic seminaries”.

The “many, many bishops” Marie-Julie Jahenny saw embracing this “sacrilegious, infamous religion” were thethree thousand good-for-nothings” who took part in the “sinister farce” known as Synod Vatican 2 (Bishop Antonio Romeo of the Sacred Congregation of Rites in Bob Considine's column On the Line in the NEW YORK JOURNAL AMERICAN of Friday, November 27, 1964).

Keeping the UNCHANGEABLE
Catholic Traditional Mass

Keeps the UNCHANGEABLE
Catholic Traditional Faith

 

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Knowledge
 
It is of the greatest importance that in order to gain assured knowledge of things, to rely on exact acquaintance with facts, rather than on the uncertain testimony of public rumor; and then what we have proved for certain we may proclaim without hesitation.

(Saint Bernard of Clairvaux  [b. Castle Fontaines, near Dijon, France in 1090 A.D. - d. at Clairvaux, France on Friday, August 21, 1153 A.D.], Abbot of Clairvaux, Doctor of the Church, Letters).