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Tuesday, May 14, 2019


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Neo-Thomism and the Making of the Post World War II Global Order

In his recent work, The Year of Our Lord 1943: Christian Humanism in an Age of Crisis, Baylor University’s Alan Jacobs reveals a number of curious details about the pre-Vatican II liberalization of Christianity and its connection to the globalist state apparatus that was being constructed during the Second World War. One of Jacob’s most interesting revelations was a series of cultural power plays by the Deep State after the January 14, 1943 meeting between Franklin Delano Roosevelt and Winston Churchill, commonly known as the Casablanca Conference, in which the leaders of the Western liberal powers, recognizing that the tide of World War II had changed, began to plot the future carving up of the world in the image and likeness of the soon to be triumphant forces of liberalism.

One of the first initiatives to prepare a new Christianity for the new liberal order was a series of articles published in American-Lutheran theologian Reinhold Neibuhr’s magazine, Christianity and Crisis. These articles strangely promoted a white paper titled, “Six Pillars of Peace,” (the document’s subtitle, “CEMENT UNITY NOW WITH ORGANIZED WORLD COLLABORATION,” is curiously omitted by Jacobs), which was produced by the Federal Council of Churches’ Commission on a Just and Durable Peace, which itself was headed by none other than John Foster Dulles. As Alan Jacobs explains, the goal of this document was to craft “a body of international lawmaking to replace the failed League of Nations…” There are a number of curious things about this scenario that deserve some unpacking.

First of all, John Foster Dulles’s “Six Pillars of Peace,” which is freely available for anyone to read online, is full of interesting bits of information. The Six Pillars were given at Rockefeller Center Luncheon club to a secretive audience that was personally invited by none other than John D. Rockefeller Jr, whose son, John D. Rockefeller III, would later try to coax Paul VI to legalize birth control and would finance Fr. Ted Hesburgh’s seizure of Catholic higher education.

In his friendly invitations to Dulles’s lecture, the Rockefeller scion wrote emphatically of the importance of this meeting:

"I understand that Mr.  John Foster Dulles has invited you to lunch with him on Thursday, March 18.  He has also invited me.   The basis for a just and durable peace, there to be presented and discussed, which Mr.  Dulles has set forth in six brief, ably drawn paragraphs, has impressed me as of such profound significance to the future of civilization that I am setting aside all other plans in order to attend the luncheon and I greatly hope you will do the same.”

It seems that our friends the Rockefellers were very eager to get their paws on Christianity in America.

rockefeller brothersThe five Rockefeller brothers in 1967. From left to right are, David, Winthrop, John D. III, Nelson and Laurance. (AP Photo)

John Foster Dulles himself is an interesting character. His brother, Allen, helped to found the Central Intelligence Agency, and John Foster’s son, Avery, would become a powerful and influential American Cardinal who would himself mentor Catholic neoconservative Fr. Richard John Neuhaus.

That is indeed very interesting.

In Dulles’s speech, we also find a number of very intriguing statements. Dulles’s primary goal is to convince the American people via Christianity to embrace what he calls “organized international collaboration,” expressing his dismay that Americans resisted joining the League of Nations after the First World War. Apparently, Dulles argues, there was the need of a second world war to convince America that a world governing body was necessary for world peace.

The effect of this conference selling world unification to Christians would reverberate to the present day—especially among Catholics. 

The Lutheran theologian Reinhold Niebuhr, a member of the Rockefeller-funded Union’s Theological Seminar, who disseminated Dulles and Rockefeller’s ideas through Christianity and Crisis should be familiar to Catholics.

Niebuhr’s work Christ and Culture was very influential on Catholic neoconservatives such as Michael Novak, who “came out” as a neoconservative with his 1972 Commentary essay “Needing Niebuhr Again” as well upon Fr. Richard John Neuhaus himself, especially Fr. Neuhaus’s 1984 magnum opus, The Naked Public Square, which created a “New Religious Right,” taming the gathering storm of Protestant fundamentalism that was sweeping much of the nation.

The New Religious Right, later rebranded and retooled by our old friend George Weigel in his Evangelical Catholicism, would uphold traditional Christian morality and ethics but would not seek a theocratic or “Constantinian” state as advocated by the Catholic Church for millennia. Rather, it would cede ultimate political power to the liberal order.

 The Catholic neoconservatives would also become the loudest cheerleaders in the Church for both Iraq Wars, which, as we saw in the first part of our series, was framed by both of the Bush presidencies as the military means for creating a united New World Order.

An important step in fulfilling this “ancient hope” for a world order desired by the Bushes as well as their WASP predecessors, like John Foster Dulles and John D Rockefeller Jr, was achieved when the United Nations was founded on October 24, 1945 (interestingly, John Foster Dulles uses the very term “United Nations” two years earlier in “Six Pillars of Peace”), and construction on the United Nations building would then begin three years later on land provided by none other than the Rockefeller family.

While most traditional and even conservative Catholics have been historically hostile to the United Nations, there is a very deep collaborative overlap with the UN and both NeoThomist thinkers like Jacques Maritain as well as later neoconservative figures, many of whom have explicitly argued for a global world power.

In fact, neoconservative granddame and Harvard Law Professor Mary Ann Glendon actually wrote a gushing peon to the role of feminist icon Eleanor Roosevelt in helping draft the United Nation’s Universal Declaration of Human Rights, appropriately titled,  A World Made New: Eleanor Roosevelt and the Universal Declaration of Human Rights—as a side note, Glendon’s work received a glowing tribute from the Rockefeller-funded Council on Foreign Relation’s journal, Foreign Affairs.

In A World Made New, Glendon tells the curious story of how Catholic NeoThomist and Saul Alinsky protégé, Jacques Maritian, was intimately involved in crafting the Declaration on Human Rights—as another interesting side note, Glendon tells us that none other than good old Fr. Pierre Teilhard de Chardin was sent a questionnaire soliciting his views “on the idea of a universal declaration of human rights.”

It may seem strange that a Catholic philosopher such as Jacques Maritain, now trumpeted in many circles as a “conservative,” would be involved in the chartering of a secular document that advocated for the rights of “freedom of ….belief” and that contains such liberal and masonic statements such as Article 2’s dictum that “All human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood.”

However, we must remember that Maritain and, to a much lesser extent, Fr. de Chardin, were involved in this globalist scheme for crafting a “world made new” nearly a decade and a half before Vatican II. The Universal Declaration is loaded with statements condemned in Pius IX’s Syllabus of Errors. Like his liberal American counterpart, Fr. John Courtney Murray, Maritain was already preparing the ground for the hostile takeover of the Church by liberals at the Second Vatican Council.

Fr. Murray himself would play a strong role in crafting Dignitatis humanae, a document, which the American Jesuit felt did not go far enough to promoting political and theological liberalism, and Maritain’s manifesto liberalism, Integral Humanism, would go onto to tremendously influence the council—in fact, Maritain’s friend Archbishop Giovanni Battista Montini loved Integral Humanism so much that he translated the work into Italian.

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Both Murray and Maritain were also beneficiaries of Rockefeller largess. Murray thanks the Rockefellers by name in We Hold These Truths, and Maritain lectured at the Rockefeller founded and financed University of Chicago.

Do figures like Jacques Maritain, John Courtney Murray, and there later disciples among the Catholic neoconservatives advocate for world government?

Maritain himself cautiously teased the idea of world government in Man and the State, the published title of his Charles Walgreen Lectures given at the Rockefellers’ very own University of Chicago.

Likewise, Catholic neoconservative Robert P. George, who has worked at the United Nations, explores the idea of world government in his 1999 work In Defense of Natural Law. Moreover, in a strange 2014 article, “Caritapolis: A New Global Vision,” Michael Novak also argued for some sort of global fellowship, which he titled a “caritapolis.” Even our old friend George Weigel began his career working for the World Without War Council, a think tank whose efforts included “The Good Global Governance Program.” 

Does this mean that there have been secret, X-files-tier meetings of the NeoThomist / neoconservative Catholic syndicate somewhere in Arlington, Virginia or Manhattan?

No, not at all.

We merely have a situation where powerful and rich people who advocate for a liberal secular utopia under a world government have hedged their bets on both leftist and neoconservative Catholic writers, scholars, and even clergy for almost one hundred years, paying them and promoting their work.

We need more than ever true Catholics to take intellectual and political action against this great globalist beast that being born before our very eyes.


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