'Sacred Heart' of the 'Mother of War' Ultramontanism

from the blog 'Good Jesuit, Bad Jesuit'

 

19th Century Jesuits "Fervently Ultramontane, Devoted To The Sacred Heart, Fierce Defenders Of Pope Pius IX And The 1870 Definition Of Papal Infallibility And SuspiciousOf Liberalism In All Its Varieties"

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In his introduction to The Cambridge Companion to the Jesuits (2008), editor Thomas Worcester realized he needed to address an imbalance in the volume: fourth-fifths of the essays addressed the history of Jesuits before their suppression in 1773.  “[T]here are relatively few good studies of the Jesuits since 1814 – in any part of the world – at least compared with the abundance of excellent work done on the history of the ‘old’ Society and its ‘corporate’ culture,” Worcester explained. “In general, the Society of Jesus, for much of the century and a half from its restoration until Vatican II, was conservative and even reactionary.” (7-8)

Just one year earlier, John McGreevy, made the point even stronger in America magazine.  Reviewing Gerald McKevitt’s Brokers of Culture: Italian Jesuits in the American West, 1848-1919 (Stanford, 2006), McGreevy wrote: 

“19^th-century Jesuits – fervently ultramontane, devoted to the Sacred Heart, fierce defenders of Pope Pius IX and the 1870 definition of papal infallibility and suspicious of liberalism in all its varieties and the public schools that seemed to inculcate it – surely seemed unlikely role models for Jesuits and non-Jesuit scholars in the immediate postconciliar era.”

It might be difficult to identify with men whose worldview was shaped as much by the 1773-1814 suppression as by the European liberal revolutions that forced them into exile (once again) to all corners of the globe a generation later. And yet, to ignore the post-1814 Jesuits is to miss a crucial aspect of Catholic history over the last two centuries. For one thing, the story of the Jesuits in America, is a story of the Restored Society.  All but one of the twenty-eight Jesuit colleges and universities in the United States today – and all of the secondary schools – were founded by Restored Jesuits. But the story of the Restored Jesuits is far broader: they were a globalizing force in the “long nineteenth century,” the age reframed by C.A. Bayly, as The Birth of the Modern World, 1780-1914 (Blackwell, 2004). 2014 marks the bicentennial year of the lifting of the Suppression.  In commemoration of the Restoration, Loyola University Chicago is hosting a major conference on October 16-19, 2014.  It aims to bring together junior and senior scholars to begin a conversation about the contribution to American identity of both restored Jesuits and the women religious with whom they worked in their enterprises.  The conference aims at locating these initiatives within the specific experiential context of building an American nation. The stories of these men and women provide studies in what Thomas Tweed has termed Crossing and Dwelling (Harvard, 2006): the crossings and dwellings of refugees from European exclusions; transatlantic immigrants; multilingual and transnational identities; settlers in ethnic urban cores; boundary-dwellers in frontier peripheries.  A copy of CFP can be found here, with a February 1, 2014 deadline for proposals.

Link (here) to US Religion

Prussian Blue's Reformation- of sorts

Abandoning Racism But Continuing to Diss the name Prussia

I alway considered this a discrace to the name Prussia
Thankfully, the teen twins Lynx and Lamb Gaede, who sparked controversy as the neo-nazi rock band Prussian Blue, have changed their ways – disavowing the Jesuitical White Nationalism they once championed owing largely to them smoking marijuana [which is infinietly safer than alcohol and cigarettes], and to their objective rejection of blanket hatred of Jewish peoples by playing Bob Dylan's 'Knocking on Heaven's Door'

but alas they have also dropped the name Prussian Blue, as if the name Prussia was synomous with Nazism or jesuitical racism.

“I’m not a White Nationalist anymore,” Lamb told The Daily. “My sister and I are pretty liberal now.”

“Personally, I love diversity,” Lynx seconded. “I’m stoked that we have so many different cultures. I think it’s amazing and it makes me proud of humanity every day that we have so many different places and people.”

Now 19, the Gaede girls’ new perspective on life is a jarring contrast to the one they held only six years ago. Back then, Lynx told ABC News, “We’re proud of being White, we want to keep being White. We want our people to stay White [….] we don’t want to just be, you know, a big muddle. We just want to preserve our race.”

The twins’ move towards liberalism started to take shape during a 2006 European tour, where they were billed with Swedish White Nationalist singer Saga. During their set, the girls did a rendition of Bob Dylan’s “Knocking on Heaven’s Door,” which was received with boos and jeers from the mostly-skinhead audience.

I wonder, what do these girls and their families actually know about the term 'Prussia' and the nation that has existed.  Do they know these facts?

- the Nazis led the policies leading to the destruction of Prussia in 1945 with the firebombings of its cities, the expulsions of its peoples, its erasure from the map with the Oder-Neisse line, the splittng of the original Prussia known as 'East Prussia', and the erasure of the name of 'prussia' from lands west of the Oder-Neisse line in 1947.

-  the Nazis that DISBANDED Prussia in 1934 as a semi independent state

- that Prussia was targeted by the ancient regime good old boy lackey press during and prior to World War 1, try studying the English language press during that time and compare the anti Prussia attitutde with the pro 3rd Reich attitude of the press during the 1930s,

- that Prussia was targeted as revenge for the policies of the regime of Otto Von Bismarck during the 1870s shortly after establishing the Prussan led 2nd Reich, particularly standing up to the Vatican and its arrogant and wrong declaration of papal infallability

- that Prussia was earlier known as a land of religious tolerance, accepting refugees from the Jesuit Counter Reformation Wars of the 1500, 1600 and 1700s.

- that the name 'Prussia' was actually of non German origin; the 'Prus' were/are a Baltic people who beame largely Germanized culturally and ethnicallly with German immigration and intermarriage.

None of the above appears within any of the news reporting about the Gaede sisters.

Instead they wrongly report such things as the name 'Prussian Blue' being itself a racist-Nazi term of sorts, as referring to residue of gases used in the gas chambers towards the process of killing people.

Perhaps at least one of the sisters has more of a clue about the history:

Asked last year whether the Holocaust happened, Lynx replied: "I think certain things happened. I think a lot of the stories got misconstrued.

"I mean, yeah, Hitler wasn't the best, but Stalin wasn't, Churchill wasn't. I disagree with everybody at that time."

Lamb added: "I just think everyone needs to frickin' get over it. That's what I think."



I say a good history re-read as well as a broader understand about Wlodimir Ledochowski's Kulturkampf Revenge and its underlying reasons.

But as well, retain the name 'Prussian Blue' as it itself is a good name, which simply refers to a pigment.

Wlodimir Ledochowski's Anti-Modernism & Militant 'Marianism'

From Amazon Customer Reviews:

http://www.amazon.com/Under-Heel-Mary-Nicholas-Perry/product-reviews/0415012961/ref=cm_cr_dp_all_helpful?ie=UTF8&coliid=&showViewpoints=1&colid=&sortBy=bySubmissionDateDescending

2 of 2 people found the following review helpful:

Militant Marianism: Mary as Church defender, May 27, 2006

By	John L Murphy "Fionnchú" (Los Angeles) - See all my reviews

The provocative title of this academic study makes the book sound more controversial or biased than it is. Mariolatry in its various forms is exhaustively surveyed from the early Church on. Most of the study's focused upon the last couple of centuries, as they have seen the rise in claimed apparitions and revelations accompanied by mass media--as opposed to pilgrim-centered or clerically propagandized methods--publicity and dissemination. Perry and co-author Loreto Echevarria argue that this rise in "militant Marianism" can be tied to a largely right-wing backlash against modernity and liberalization. They chart the rise of Mary and that of repressive regimes in the West and the colonial world, and how Marian intercessions are employed as weapons in the Cold War and the campaigns against socialism, liberation theology, and secularization.

The book's very well documented, with hundreds of sources. The authors, especially in the rather too densely compressed and massively compiled narrative of the earlier chapters that review the early and medieval Church and Marian movements and doctrines, tend to favor too often the "two-dollar" fancy adjectives and esoteric vocabulary, that, although correctly used, tends to draw attention too much to the prose style rather than better illuminating the content. My rating is between 3 and 4 stars, but I round it up for effort, although content's often buried under much research but not enough interpretation.

A grounding in Church history and theology is necessary to grasp this book, as a beginner may be overwhelmed by the contexts explored meticulously that in previous centuries prepared the way for modern acceptance of the Immaculate Conception, papal infallibility (the authors astutely note how the "ex cathedra" fudge recently used to counter critics of this assertion does have itself a loophole that allows infallibity a wider realm of territory than is publicized by contemporary apologists for the Church), and Catholic alliances with strong-arm dictators recruited to defend Western capitalism against Communist subversion.

As this book was published in 1988, just prior to the Soviet collapse, the Cold War theory would be intriguing to follow since in how those proponents of Fatima would react to the post-1989 scenarios that have unfolded--do these "prove" visionaries' claims, or are these warnings of apocalypse still heeded as portents that may come to pass? Back to the study, more in-depth investigation, in my reading of this book, is needed for the authors to support their militant Marian thesis. The details, on the other hand, are pretty much included, but their relation to the larger argument and political-clerical intrigue needs a bit more follow-through. The study so abundantly collects Marian data in its earlier chapters that by the time individual visions and movements are discussed, the book staggers along simply keeping up with so much amassed evidence, and the energy that could have been spent on analysis seems less than I would have expected.

Still, a satisfying starting-place for interested scholars and educated readers, and those wanting to find out how Opus Dei intersects with its Spanish falangist roots and papal affirmation can find out valuable references and overviews here. For more accessible accounts (both also rated by me) on Medjugorge and related claims of 1980s/90s era visions, Randall Sullivan's badly proofread but stimulating "The Miracle Detective." (2004) For another scholar's survey of modern apparitions from a more phenomenological viewpoint, Sandra Zimdars-Swartz, "Encountering Mary"--whose notes led me to "Under the Heel." (published 1992 but seems to go only up to circa 1988 in text.)

Wlodimir Ledochowski- Mystique of Mary of War

From pp 194-196 the book 'Under The Heel of Mary'
chapter 'Poland and the Conversion of Russia':

At once Mary appeared before him holding two crowns, one white, the other red. She told him the white crown was for purity, the red fpr martyrdom 1

Saint of Auschwitz: The Story of Maksymilian Kolbe

Under the 'caesaro-papism' of Nicholas II, the Russian Empire's six million Catholics were forbidden to proselyize and their clergy cut off from Rome Lenin's decree of January 1918 separating church and state (and the school from religiob) seemed, in its provision of 'freedom of conscience', like a chink in the armour of Orthodox Russia. In the year of the revolution the pope granted autonomous staus to the Sacred Congregation for the Eastern Church and founded the Pontifical Institute for Oriental Studies under Jesuit direction.

In April 1918 he ordered the prefect of the Vatican Library to Wardaw as the first visitor apostolic for a hundred years. In the newly independent Poland, Mgr Ratti, who as nuncio had taken the suggestive title of Archbishop of Lepanto, became involved in a complex scheme to isolate the Bolsheviks through a federation of Catholic nations in central and eastern Europe: Bavaria, Austria, Slovakia, Bohemia, Hungary and Croatia The mastermind of this abortive plan was the Jesuit General Vladimir Ledochowski (1915-42), an aristocratic Austrian Pole, who also counted on the support of nuncio Pacelli (the future Pius XII) in Berlin Franciscans, it was rumored, "were waiting at the frontiers of Austrian Poland' to fulfill the Russian Christian's expectations of a Messiah'. Bolshevism would 'pass like an evil dream'.

The mystique that 'Mary' would have lent to the 'Ledochowski Plan' is particularly clear in the case of Poland, where the seventeenth century vows of King Jan Casmir were still regarded as valid in order to repulse the Swedish and Muscovite invaders, Jan Casmir entrusted the 'Polish Commonwealth' to the Virgina and proclaimed her 'Queen of the Polish Crown' As the royal vows were made in Lwow (now part of the Soviet Unions) and embraced the duchies of Lithuania, Ruthenia, Prussia and so on, they form the religious cornerstone of Polish irredentism.

Impressed by Polish Marianism and 'attachment to the Church and the Supreme Pontiff', Ratti witnessed in August 1920 the 'Miracle of the Vistula' - the battle on the feast of the Assumption at which Marshal Pilsudski routed the Russians against all odds, a victory attributed to the intervention of Our Lady of Czestochowa.

Once providence had put several million Russian Orthodox and Greek Uniat Christians into Polish territory, a savage crusade was launched to 'Polanize' these 'schismatics' Churches were burnt and desecrated by Polish troops and thousands of priests were arrested.

The nuns of the Sacred Heart, whose Polish operation had been closed down in 1874, were welcomed back during this period [Pope] Benedict XV, failing to denounce the 'Catholic terror' , made an important move in the Mariological sphere by conferring on the hymnographer and Orthodox saint Ephraem the Syrian the title and honors of 'Doctor of the Universal Church' (October 1920).

Della Chiesa's famed generosity was given full reign during the Volga famine of 1921. An official relief mission providing food and clothing for a million children was maintained for two years under Fr Edmund J Walsh, S.J. Regent of the School of Foreign Service at Georgetown University (Washington), Walsh took the opportunity of entering into secret negotiations with the Soviets, liaising with the White House as well as the Vatican.

Rome's proposals were hindered by Church-backed aggression from Poland (also a recipient of Vatican aid) which led to the execution in Russia of one Catholic prelate as a counter revolutionary agent

Negotiations were finally dropped when the Soviets decided to rehabilitate the Orthodox faith through the ephemeral 'Living Church', whose hierarchy declared the regime 'the only rule in the world that achieves on earth by governmental means the ideals of the Kingdom of Heaven' The Vatican then resorted to an undercover priesthood led by Pacelli in 1926. Three years later the 'Russicum' college was founded at Rome under d'Herbigny to train ordinands for the conversion of Russia.

A major division to spring from this Ostpolitik was the Militia Immaculate, which thrived during the military dictatorship of Pilsudski (1926-35). This mixed (religious and lay) apostolate is significant as much for the continuing theological influence of the founder, St Maximilian Kolbe (1894-1941) as for its [ostensibly] anti-Masonic inspiration and 'dynamic Catholic Marian Action'.

The Knights of the Immaculate were conceived on the fast day of Marguerite Marie Alacoque in 1917 while Kolbe - favored at the age of ten with an apparition of the Virgina -- was attending the Gregorian University. The immediate objective of the Franciscan student was to combat the lodges in the eternal city by means of prayer and the distribution of Miraculous Medals; even today, the stated aim is the 'conversion of every person living in sin, heresy, schism and especially Freemasonry, and the growth in holiness of all persons, under the sponsorship of the BVM Immaculate'. Propagation of Catherine Laboure's charm remains mandatory and anti-Masonic 'ejaculations' are encouraged.

Members are ranked, like the enemy, in three 'degrees': MI-1 for ordinary mebers; MI-2 for activists (in recruitment, propaganda and Marian evangelization); MI-3 - a truly heroic degree, mainly for religious', who live 'in limitless consecration and mystical union with Mary'.

Continuing Roman Catholic Confirmations

Father Saint Maximilian Kolbe's "Our War"

From “A Man For Others: Maximilian Kolbe Saint of Auschwitz In the Words of Those Who Knew Him” by Patricia Treece, published by Harper & Row Publishers, 1982 hardcover 1^st edition, at page 73.

Though written in 1934 for his spiritual soldiers of the far flung Militia, an article entitled “Our War” sums up the message that consumed so much of Kolbe’s energy between 1936 and 1939.

In it he says:

Don’t set out to do your own works for God, however great these might be, but give yourself humbly into his hands to do his works.

Accept all that happens as his will, including the sufferings he permits (not causes) you to undergo at the hands of evil men, knowing that even these will mysteriously enrich you.

As embers of the spiritual army fighting under the generalship of Mary, give yourself to God through service to her. To be one in will with Mary of the great fiat, the only human being whose will has never deviated by her choice from God’s, is to be perfectly united to the will of God. And it is this alignment of your will with his that is the pressing business of your life.

Offering yourself totally to God, let him transform you into a knight of love who, with others, will conquer the whole world, not in the sense of capturing it, but of freeing it.

He ends this article by saying that when each Militia member is “set aflame with the fire of divine love (I repeat we are not talking here of sweet tears and feelings, but if the will) … melted (and) fused to God … we will melt the whole world and each individual in it with love.”

Wlodimir (Vladimir) Ledochowski's Goals Via Goals
Wlodimir (Vladimir) Ledochowski's Holocausts

Father Saint Maximilian Kolbe's Depiction of WW2: “God is cleansing Poland”

From “A Man For Others: Maximilian Kolbe Saint of Auschwitz In the Words of Those Who Knew Him” by Patricia Treece, published by Harper & Row Publishers, 1982 hardcover 1^st edition, at page 107

Brother Arnold may be right in thinking that Father Maximilian, in talking about his mystical experience in Japan, was buoying his own spirits. Equally possible is that he was trying to prepare Brother Arnold for those moments – and beyond them – when the distraught young secretary would try to follow his spiritual father into the Gestapo’s car.

Brother Cyprian said Father Maximilian’s “seraphic and ardent” love of God was visible in his conversation and in the conferences he gave the Brothers. Certainly it was this love that permitted him to look at Poland’s tragedy as others could not. In March 1938, before most people thought of a war, he had said to the Brothers:

During the first centuries, the Church was persecuted. The blood of martyrs watered the seeds of Christianity. Later, when the persecutions ceased, one of the Fathers of the Church deplored the lukewarm ness of Christians. He rejoiced when persecutions returned. In the same way, we must rejoice in what will happen, for in the midst of trials our zeal will become more ardent. Besides, are we not in the hands of the Blessed Virgin? Is it not our most ardently desired ideal to give our lives for her? We live only once. We die only once. Therefore, let it be according to her good pleasure. [!!!]

Once war came, he did not change his tune:

“God is cleansing Poland,” he said. “After this her [spiritual] light will shine on the world.”

Maximilian Kolbe A Liar According to Eric Jon Phelps
Wlodimir (Vladimir) Ledochowski's Goals Via Goals

Wlodimir (Vladimir) Ledochowski's
Deranged Visions of a Divine Polish Mission?!

According to Richard Whitehall's page 95 cite of the book
"Rex Germanorum, Populos Sclavorum: An Inquiry into the Origin & Early History of the Serbs/Slavs of Sarmatia, Germania, & Illyria" by Ivo Vukcevich

"In World War II, it should be noted, Moslem leaders placed the blame the crusading war and genocide against the Serbs and the chaos in Bosnia squarely on the shoulders of the Austro-Polish 'Black Pope,' Wladimir Ledochowski, Superior General of the Jesuits, who, perhaps inspired by deranged visions of a divine Polish mission, appears to have supported Roman Catholic crusade against schismatics in eastern and southeastern Europe."

richard_whitehall@hotmail.com

More Information on the Croation-Roman Catholic Holocaust of Everyone Else

From Those Wonderful Folks Who Brought You the Inquisition

And more on this grisliest of Wlodimir Ledochowski's Holocausts

And Wlodimir Ledochowski's Plausible Earliest Geopolitical Goal