It was nearly eleven at night.  Gondy had not gone a hundred yards in the streets of Paris before he perceived that a strange change had taken place.  The whole city seemed inhabited by fantastic beings; silent shadows were seen removing the street-paving, others drawing and upsetting wagons, others digging trenches to swallow up entire companies of cavaliers.  All these people, so actively going, coming, running, seemed like demons accomplishing some unknown work; they were the beggars of the Court of Miracles, the agents of the holy-water giver, preparing the barricades for the next day.

Sound at all familiar?  Except for the talk of Paris and cavaliers instead of police and the Court of Miracles and agents of the holy-water giver instead of the Occupy Movement (OWS), it could have been a description of the OWS pre-planning for what became the bloody confrontation between them and the Oakland, California police just two nights ago.  Instead, it was a description of Paris Catholic congregations busting-a-move overnight in order to build up enough of a force and defense to riot, the result of which would be that they did, indeed (historically, as well), force the tyrannical Queen Anne out of her rule over them.  The most important point here is that this successful force of commoners was raised by their smaller number of priests, who were organized by their even smaller number of authorities, who had gathered as only a handful of men with one man directing their actions — a heirarchy outside of all geopolitical governments.

The quote is from [Dumas, Alexandre.  Twenty Years After.  “The Riot.”  1845.  Oxford University Press, 1993, 1998.]

Does it sound at all plausible that a force of Catholics, joined hand-in-hand with other faiths, could rise against tyranny today?  The answer could very well be yes.  In an astounding letter from the Bishop of Marquette, Michigan, which was required by bishops yesterday to be read by priests before all parishioners in America, the Catholic Church has sounded a very loud and direct clarion call to President Obama and his administration:  “We cannot—we will not—comply with this unjust law.”  The president’s response will be most interesting when it is revealed in the days ahead, unless that response takes the form of silence, which would be interesting in itself.

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The full document can be accessed with the above link.  Here is the bulk of this pretty-much unprecedented letter:  –SB




January 25, 2012

 I write to you concerning an alarming and serious matter that negatively impacts the Church in the United States directly, and that strikes at the fundamental right to religious liberty for all citizens of any faith.  The federal government, which claims to be “of, by, and for the people,” has just dealt a heavy blow to almost a quarter of those people—the Catholic population—and to the millions more who are served by the Catholic faithful.

The U.S. Department of Health and Human Services announced last week that almost all employers, including Catholic employers, will be forced to offer their employees’ health coverage that includes sterilization, abortion-inducing drugs, and contraception.  Almost all health insurers will be forced to include those “services” in the health policies they write.  And almost all individuals will be forced to buy that coverage as a part of their policies.

In so ruling, the Obama Administration has cast aside the First Amendment to the Constitution of the United States, denying to Catholics our Nation’s first and most fundamental freedom, that of religious liberty.  And as a result, unless the rule is overturned, we Catholics will be compelled to either violate our consciences, or to drop health coverage for our employees (and suffer the penalties for doing so).  The Obama Administration’s sole concession was to give our institutions one year to comply.

We cannot—we will not—comply with this unjust law.  People of faith cannot be made second class citizens.  We are already joined by our brothers and sisters of all faiths and many others of good will in this important effort to regain our religious freedom.  Our parents and grandparents did not come to these shores to help build America’s cities and towns, its infrastructure and institutions, its enterprise and culture, only to have their posterity stripped of their God given rights.  In generations past, the Church has always been able to count on the faithful to stand up and protect her sacred rights and duties.  I hope and trust she can count on this generation of Catholics to do the same.  Our children and grandchildren deserve nothing less.

And therefore, I would ask of you two things.  First, as a community of faith we must commit ourselves to prayer and fasting that wisdom and justice may prevail, and religious liberty may be restored.  Without God, we can do nothing; with God, nothing is impossible.  Second, I would also recommend visiting, to learn more about this severe assault on religious liberty, and how to contact Congress in support of legislation that would reverse the Obama Administration’s decision.

That website again is  [END]

In order to more fully understand the implications of this letter, and I believe that it should be understood regardless of one’s faith or no-faith, there is a book [Martin, Malachi.  The Keys of this Blood:  The Struggle For World Dominion Between Pope John Paul II, Mikhail Gorbachev & The Capitalist West.  Simon and Schuster, 1990.] which describes the role the Catholic Church played through it’s unique network of believers, linking the Pope with workers such as Lech Walesa, toward the fall of communism in Poland.  More specifically, it details the power that the Catholic Church wields, not just within the church itself, but as a recognized global power.  The structure of the church brought down Queen Anne in Paris and it aided in bringing down communism in Poland and elsewhere in Eastern Europe.  Here are details of the power they possessed in 1987 and still wield today:

[My condensation from the chapter entitled “The Keys of this Blood”]:  –SB

The third prerequisite for capability on the georeligious plane is one of structure.  The institution [the church] must have arms and hands and legs that carry out and reinforce its aims for the common good of the global community, in all of the many nations and situations where the parts of that community may find themselves.  Like the institution itself, and like the community it serves, the organizational structures must accommodate the differences of the various parts of the community, but always within the unity, harmony and aim of the institution.

Even such a cursory survey can leave no doubt that by 1958, as the nineteen-year reign of Pope Pius XII drew to its close, he passed on to his successors an organization recognized by his secular peers as unique in the world as a global, supranational, independent and borderless power of immense proportions.

Everywhere they might look, in fact, other wielders of power in the world arena could see the particulars of the georeligious power of the Holy See.  It lay in the major Vatican Congregations, or ministries, through which the Pope governs the religious and moral life of his global community.  It lay in the far-flung ecclesial network of 1,920 dioceses comprising 211,156 parishes; and in some 3,000 bishops and 483,488 priests who tend those dioceses and parishes.

The lifeblood of all these and more—of the Vatican Congregations and everything they administer—is the personal authority of the Roman Pontiff. . . . He dispatches his own on-the-spot spokesmen abroad to act for him in at least ninety countries.

Those spokesmen in particular are not, any one of them, members of any local hierarchy.  Nor are they dependent on any other source but the Pope for funds, instruction, moral support or inspiration as they cover the world, taking in all nations and every culture and religion.

Like any secular diplomatic corps, this personal papal network is divided into ranks of some complexity.  In this case, the rankings go by such names as Apostolic Delegate, Nuncio, Pro-Nuncio, Internuncio, Charge d’Affaires, Apostolic Delegate and Envoy, and so on through a diplomatic system as intricate and complete as the most sophisticated of its secular counterparts.  Thus, each rank is designed to cover a particular type of mission.  And each rank, each title and each mission functions as a working, living part of a global system of government and influence whose center is the Vatican and whose embodiment is the Pope himself in his international designation as the “Holy See.”

What captures the unwavering attention of the secular leaders of the world in this remarkable network of the Roman Catholic Church is precisely the fact that it places at the personal disposal of the Pope a supranational, supracontinental, supra-trade-bloc structure that is so built and oriented that if tomorrow or next week, by a sudden miracle, a one-world government were established, the Church would not have to undergo any essential structural change in order to retain its dominant position and to further its global aims.

There is a tacit agreement among the great international political and financial leaders that the very attributes that give the Holy See its georeligious power and capability provide it, as well, with everything essential for the same power and capability on the political plane.  In secular eyes, the Roman Church stands alone in every practical sense—and not merely among religious and ethical structures and groups—as the first fully realized, fully practicing and totally independent geopolitical force in the current world arena.  [END]