This is the English translation of a section of Pierre Virion’s “Mystery of Iniquity.” Taken from the Third Edition, and released during the 1970’s, M. Virion masterfully traces the crisis in the Catholic Church back to the plans of the Synarchists.
“The development of the revolution within the Church – for it is indeed a revolution – is linked to the march of international political events. Here we are in the presence of a politico-religious complex combining in its entirety the decadence of doctrinal and institutional Catholicism with the projects of a world government which, in the end, as we have said elsewhere, would be itself, at least visibly, only a universal super-church integrating national churches. In each of these two fields, parallel processes are oriented towards the same goal, so that if one is are in a hurry to follow a political trajectory ordered to their globalism, the others, under the guise of ecumenism, but in reality with a view to a versatile and Masonic dogmatic opening, are busy perfecting this revolution.
Progress is such that they speak openly about this world government. Le Monde of February 16, 1967, citing as an example: “the rapprochement in ecumenism of the Christian churches said something about it” in advance, like Perrette in the fable, the unhoped-for advantages: no more starving people, no more epidemics, friendly exchanges and a limitation of births.
Georges Hourdin, in Croissance des Jeunes Nations (n° 61) quoted by the Courrier Communautaire Autaire of 15 January 1967, had a geopolitical program that was more informed about the great synarchical groups: “We must accept to group the states into large regional confederations, then into a world government. It is then necessary, and very quickly, to plan births and savings”.
The pill, which, as we can see, holds a large place in globalist diplomacy, also has the good fortune to be the link between and the ecumenism of the clerics of the new Church. But this is only a small side of the homogeneity of the system, which means that the building of the New Church, as widely open to all the faithful of multiple denominations as the world government is to all the peoples of the earth, so desired, so long awaited, whose Church of Holland is today enthusiastically presented to us like the prototype, or a politico-religious enterprise.
Holland
This will be seen by reading, in Le Figaro, the articles of Abbé Laurentin on “The Dutch Catholicism of Mutation”. For him, “Holland has been a country open to the freedoms of intelligence since the first hurricanes of the sixteenth century”. He forgets to tell his readers that this was so because Holland was then a hotbed of Rosicrucians and sects. In our day, The Masonic centres are Harlem and The Hague, where, we are told, some good Fathers are forgotten, but its activity has not been weakened. That could explain this.
But what interests the Abbé so keenly is the sudden outburst of “Christian energies”. Let us read it, in fact (emphasis added): “The first symptoms were noticeable as early as 1950. They were linked to the economic and intellectual development that changed the condition of the Dutch Catholics. The phenomenon took on considerable proportions shortly before the opening of the Vatican Council. It catalysed research and provoked immense hope, but became a disappointment from the second session of the Council”. (Le Figaro 19/2/1967)
Doesn’t Father Laurentin know that one should never talk about ropes in the house of a hanged man? So what happened “from 1950 onwards”? We remember the ‘Schumann Bomb’ which initiated the constitution of the European Coal Community in public opinion. Thus began the reputation that the ‘Father of Europe, a title’ Robert Schumann shared with Jean Monnet, whose international synarchic power and financial relations were in direct proportion to the discretion with which it surrounded them.
Germany
Immediately, the Études of the Jesuit Fathers, in their June issue, sounded the trumpet in favour of the ‘Christian-European epic.’ Mr Robert d’Harcourt extolled in a couplet on ‘German Realism’ the profound views and talents of Mr. Adenauer. It was reported that the Chancellor, proud of the role of the Federal Republic of Germany in this affair, affirmed that, by his decisive influence, it had accompanied Robert Schumann at the London Conference and that it thus became “a factor with which international policy must count”. This “must count” was not a figure of rhetoric.
Let us not reproach Mr Adenauer for having wanted to create Europe and, to do so, for having used forces and the audience party, the Christian Democratic Party. But from the beginning, the company had partners who were neither on its side nor in its own designs and party whose successes he attributed in 1946 to the assistance of the financier, Pferdmenges, communicated to his European peers a a dynamism led by other powers, those of the ‘Europe of the Bankers’, less zealous than he was for the cause of the Roman Church. Pferdmenges was a pious Protestant who belonged to the Salomon Oppenheim Bank of Cologne, former president of the Chamber of Commerce and of the Bankers’ Association of this city. Having helped Mr. Adenauer to form a powerful party, he was raised by him to the rank of Grand Cross.
Bankers & Bilderbergers
Pferdmenges was chairman of the Rheinische-Westfälische Credit Bank in Cologne and vice-chairman of seven associations attached to the Dresdner Bank. His death did not put an end to other support, including that of a friend Adenauer and his financial advisor: Mr. Abs, a Catholic, it seems. With Mr. Abs, we entered a circle very similar to that of the Dresdner Bank, but more powerful than he, that of the Deutsche Bank, which owns the Rheinische-Westfälische Bank in Düsseldorf.
With Mr. Abs, again, we had full access to the ‘World Understanding’ through the channel of the famous Bilderbergers in whose meetings he took part assiduously and recently again in Cannes with a line-up of German financiers. Mr. Abs presiding over the destinies of the Western and especially of the Rhine-Westphalia Group enjoys both the confidence of the Anglo-Saxons and holds the threads that connect powerful cosmopolitan consortiums from the Hambros Bank of London, the Lazare Bank and the International Bank of London. Luxembourg, well known to Mr. Van Zeeland, Bilderberger, too, up to the Dutch giant A. K. U. and its trusts, several of which are chaired by Mr Abs and which, as everyone knows, more or less discreetly finance the so-called right-wing parties with a tendency to Catholic or Protestant. Among the Catholic organs are Volkskrant (175,000 copies), the Tydg and its chain of four daily newspapers (114,000 copies), of which there is much talk in these times of the ‘National Council’. In these perspectives, it is conceivable, in fact, as Abbé Laurentin says, that the “economic condition” of the Dutch Catholics have changed.
Luxembourg
The Schumann-Adenauer-Monnet-Gaspéri movement was born in Luxembourg. It also settled in Strasbourg. Let’s say everything immediately: the main and always discreet craftsman was Jean Monnet. The ‘Schumann bomb’ was full of hard-hitting arguments, so powerful that in Christian Democratic circles one could perceive the repercussions as far as Strasbourg where “from 1950 various personalities either in their capacity or representing different Catholic movements belonging to eleven countries “established a Catholic Secretariat for European Problems (SCPE) previously founded in Luxembourg and which defined itself as follows:
“A technical body made available to organisations and Catholic personalities interested in European problems. Its essential purpose is therefore to establish networks between them information and documentation. The SCPE will inform and inform interested persons of the projects which may be carried out in the Discussion in the bodies called upon to work for European unity. In addition, it will prepare the files and themes of study that will facilitate the examination of European problems involving the Christian conscience and requiring the study and presence of Catholics”.
The presidency was devolved to the president of Italian Catholic Action, Mr. Vitorino Veronese, who in 1957 became president of UNESCO celebrated the tercentenary of Comenius, the famous Rosicrucian of the sixteenth century. The direction remained with M. Baumgartner, former finance minister with whom we remained in the orbit of the Bilderbergers. Dr. Roesen, President of the Commission to the Katolikentag was delegated by the German Catholics.
The Fingerprint of Synarchy Emerges
In 1951, the Documentation Catholique listing the various European movements presented with advantage the impetus given by the Count of Coudenhove-Kalergi and the action of M. Van Zeeland. This evocation of an authentic synarchic lineage should not make us forget that, in addition, Mr. Van Zeeland “passed through more than one place to dispose of a manoeuvring mass in impressive dollars “added to the presidency of the “Economic League for European Cooperation” of which Mr Giscard d’Estaing was vice-president. The same year, the “Comité de la rue de Penthièvre” led by Mr. Boutémy, secretary general of the French Employers’ Association. He too, it was said, had “considerable funds, not all of which were of French origin, and acted energetically in connection with the international organisation led by the former Belgian minister, Mr Van Zeeland, to promote a federal status for Europe” (J. Hammer).
In the same year again, in the year of elections, the Communists, hardly suspected of recognizing miracles, were to observe with astonishment that, with tripartism buried, their former Christian Democrat allies had suddenly become Europeans and Globalists. It was a fine piece of work in which a technical body, as the Catholic Secretariat of Strasbourg was called, was not unknown. He had undoubtedly made available to “organisations”, “personalities”, his networks, his documentation, his files and its themes of study, but the rest? His own budget must have been very heavy and such successes are expensive. The rest could not have been neglected.
On 6 March 1953, in Strasbourg, at the Congress of the ‘Europe of the Six’, what political and financial authority other than that of M. von Brentano, Minister for West Germany, could in terms almost identical to those of the Synarchic Pact, better specify the action taken?
“The mission received from the six Foreign Ministers and the acceptance of a task that we are now leading to its conclusion, constitute a kind of silent revolution; public opinion has taken note of this work, without, however, grasping its significance”. And the result was there, vast as the ‘Europe of the Six’, as deep as the mass of the MRP of which Robert Schumann was a member and leader of the “Movement of Christian Workers for Europe” sitting in the CFTC.
Sub-Plot to the Vatican II Council
It is therefore understandable that in such a wide environment, in such a favourable atmosphere, in a system as well as to the immense design of politicians, in a pool of people who are as well chosen in terms of its dimensions, its resources and security, the intellectuals of the Catholic Secretariat for Europe have been able, happy as fish in water, to deepen their ‘study themes’ and push their projects. In the European and globalist perspectives, the new theology perceived, now certain of achieving this, distant to the continental measure of Christian confessions and the depths of an ecumenism defying formulations of strict Catholicity. As the occultist Abbé Mélinge predicted, liberal Protestants and broad-minded Catholics could apply “at common expense” for the construction of a new church. At common expense this was, it seems, quite the case.
But if the revolution of the politicians was silent, that of the theologians was not silent enough to be able to carry the masses along in the wake of the New World and discreet enough that one did not realise the work in which one was busy in order to to try to pass on to the future Council, supported by well-known Eminences and Excellencies, the plans prepared during the “that long maturation which has led French, German, Belgian and other theologians to prepare Vatican II from afar.” (Courier January 1967). “The phenomenon took on considerable proportions shortly before the opening of the Council” (Laurentin, Le Figaro, 19-2-1967), but The effort did not relax during the sessions. It is not to the peri-conciliar literature rising like an outbreak of revolution in the press, nor to the declamations with a great deal of costly publicity of the theologians of the future that we only think. There were also in Rome, a whole organisation which constituted an instrument of propaganda and formidable pressure, offering them round tables and crossroads, which could print on the spot and distribute to the Fathers their talks and their “themes of study.”
Ecclesiastical Freemasonry 