The Diary of an Anti-Apostle
By: Marie Carre
This is the story of a man who dedicated his life to the Party. Nothing but the
Party mattered for him; his dedication was complete, absolute, uncompromising, unrelenting.
But a human being is more than a cog in a machine; a mechanical part has no soul,
but man has - even though he may regard himself as no more than a thinking animal.
In fact, the higher animals respond to love. For man, love is essential. But love
is not to be found in the Party Machine: "If you get caught, we will disavow you",
his chief warned him.
Many men find love in marriage, or, if not in marriage, at least in their children.
A few, however, are celibate all their life: scientists, composers, men of God.
Even then, human warmth is not entirely lacking: Beethoven knew human admiration,
and Fr. Damien was loved by his lepers. In the last resort, a man completely bereft
of human love can still turn to God. But a man who has no human love at all and
no belief in God, and who chooses celibacy to better serve a Party that manufactures
hatred will either break down, become insane and perhaps commit suicide, or seek
oblivion in drink and gradually destroy himself. Unless, of course, this man gives
himself the illusion of a human dialogue by keeping a diary or writing his memoirs.
This is the story of a man who wrote his memoirs, about which he had had dreams
for many nights until it had become an obsession. He yielded to the urge to write
them though not understanding why. "Anyway, it does not matter", he ruminated, "for
no one will ever read this; I shall destroy it in due course."
This man was a Communist agent who became a Catholic priest to better destroy the
Church. He was ordained in the early forties, died in the late sixties, and his
confessions survived him. He had overlooked one very important fact, however, that
no man is master of his own life. He died in hospital as the result of a car accident.
His papers were found in his briefcase, and read by the Catholic nurse who looked
We are not relating the story out of sympathy for this Anti-Priest. His ruthlessness,
his contempt of man, his demonic hatred of God and His Church, preclude such feelings
of sympathy. We sincerely hope, however, that the grace of repentance was given
to him before consciousness left him.
The reason we are relating this story is to reveal that, as early as 1938, there
were over one thousand Communist agents ordained as Catholic priests or studying
for the priesthood. They formed an efficient network of Anti-Priests whose main
function was the infiltration, subversion and control of the Catholic press and
Publishing Houses with the aid of Soviet money. New ideas were to be spread, a new
religion was to be promoted. How well they have succeeded can be seen in a comparison
of their avowed aims with the state of the Church since the Council. The reader
will be able to judge for himself.
The state of the Catholic Church today bears witness to the success of the Communist
subversion. Incredible as the current crises may have seemed some l8 years ago,
it is here now for everyone to see. Surely; the Pontiffs who have followed Pius
XII must assume some responsibility for this, for such is the meaning of leadership:
to accept responsibility. Their greatest error, no matter what their motives may
have been, has been to throw the doors of the Church wide open just when the enemy
was trying to get in, and they should have been strengthening the locks.
This man has no name, but we shall call him Mikolaj because he came from Poland
where he was born in 1917, perhaps from Russian parents fleeing the Revolution.
He was found wandering along a road at the age of three, by a Polish Doctor and
his wife, both devout Catholics. The year of his birth must have been determined
by the Doctor because the child, who was crying, spoke only a little Polish and
a little Russian and did not even know his own name. The Polish couple had no child
of their own; they adopted him and loved him as their own son. In his confession,
Mikolaj related that his foster parents were very good to him, very generous, full
of affection, and that this recollection, even fifty years later, filled him with
"seething Anger". For he had been trained, as an agent of the devil, to hate what
normal people respect and love; memories of his childhood were like intruders trying
to move his heart and bring about his conversion. He could not bear them, he had
to hate them, and hate also those who were responsible for these sweet memories.
The child grew into a boy of quiet disposition and studious habits. His intelligence
and capacity for learning appear to have been extraordinary, and so was his ambition.
The latter seems to have played an important part in his downfall at the age of
14 or 15 when, one evening, shortly before a planned visit to Rome and Paris, he
overheard his parents express their concern about his passport and his legal status
as an adopted child. He was shattered! He had been brought up to believe that these
two were really Mother and Father to him, and to discover this was not the truth
was a great shock to him. He could not get over it; they died in his heart as effectively
as if they had died physically; they ceased to be "Mum and Dad"; they became "Those
Distracted almost out of his mind, he fled from the house immediately. He decided
to leave Poland, and made for the Russian border. A schoolmate of his had an uncle
in Russia, in Leningrad to be precise, where he was as a high-ranking public servant.
A few days later, with a letter of introduction in his hand, he called at the uncle's
home in Russia. The uncle noticed his alertness, intelligence and ambition, and
was favorably impressed. "If you wish to succeed, my lad", he told him, "first of
all you must study some foreign languages and absorb the doctrine of the Party."
For the next six years, Mikolaj studied furiously and absorbed the Marxist doctrine
in its entirety. The uncle, as he soon found out, was a high-ranking official in
the Secret Police. There is little doubt that his interest for the young man had
been aroused by considerations which had little to do with affection or sympathy.
The boy was highly intelligent, had no parents or relative to divide his allegiance
or interfere with his Marxist studies, and he was ambitious. In fact, the perfect
raw material with which to form a good agent. Other factors, too, contributed to
this: Mikolaj had an enormous capacity for work, a remarkable memory, and he despised
all women and the "fools" who love them too much. This would exclude emotional involvements
with the fair sex.
The six years of study completed, Mikolaj, now 20, was called to the office of the
Uncle who told him point-blank: "I am going to send you abroad to become a militant
atheist on the world scene. Your main duty will be to fight all religions, but the
Catholic religion in particular because of its efficient structures. In order to
achieve this you will enter a seminary and become a Catholic priest. But you must
return to Poland and seek reconciliation with your foster parents who will be delighted
to hear of your "vocation" and who will help you to become a priest.
Mikolaj had mixed feeling: the idea of being a secret agent filled him with elation,
but the command to see his "parents" again and act the part of a loving son for
the six long years which he would spend in the seminary, was abhorrent to him. Self-control
is one of the qualities of a secret agent. In this case, however, Mikolaj could
not quite conceal his feelings even after 6 years of training in Marxist' schools.
The Uncle remarked on this, which had Mikolaj blush, and drew a further remark from
the Uncle: "A secret agent does not blush, has no blood in his veins, has no heart,
loves no one not even himself. He is the Thing of the Party, and the Party can devour
him alive and without warning. Wherever you are, get it into your head that you
will be watched. At the first sign of weakness we shall get rid of you (1). And,
of course, if you are in danger, do not rely on us; you will be disavowed." Answered
Mikolaj: "I know all this very well, but I beg to ask why I should show love and
affection to my false parents when I feel nothing but hatred for them" - "Hatred
has no room in our service, except the hatred of God following Lenin's example;
we kill without hatred simply to serve the Party. You must see your parents again,
but you will not enter a Polish seminary; you will be sent overseas, perhaps to
Canada, where discipline is not as strict as in Europe, and there is less likelihood
of discovery. Besides, with that madman now in Germany we have every reason to fear
a war in Europe."
The Uncle gave him further instructions and reminders: "Persecution is useless;
we don't want any martyrs as long as we are not in complete control of the West.
Religion must be destroyed by dialectics. [Dialectic: The art or practice of examining
statements logically as by question and answer.] You are to send me a report every
week. After a while you will be put in touch with the rest of the network and you
will be responsible for ten other agents; but you will not know who they are, and
they will not know you. To reach them and to reach you everything will go through
this office. We already have many priests in those countries which are afflicted
with Catholicism, one is a bishop. We have observers everywhere. Some, especially
trained for the purpose, scan the newspapers of the whole world every day and send
us reports on the development of ideas in the West. Our foreign policy is based
on these. Thus we will be able to see how effective your own work is. You will have
to spread new ideas; ideas that may appeal to some stupid pen-pusher who will take
them up and publicize them. No one is more vain than a writer; give him an idea,
and he will say that it is his own, write about it, enlarge upon it, and thus further
our aims. We rely a great deal on writers and journalists; there is no need for
us to train them, they work for us without realizing it. You will receive letters
from us. You will recognize every letter as genuine by the code numbers SS 1025,
which is your own. SS means Seminary Student. Yes, there are 1024 others ...
This was an unforgettable evening for Mikolaj. This interview with the Uncle must
have taken place circa 1937 when the power of Hitler was rising in Germany. Soviet
Russia was then the only Communist nation in the world. Pius XI was our Pope. Teilhard
de Chardin was still largely unknown but he was already writing furiously and "pushing"
ideas favourable to Marxism. Since the Soviets did not control half of Europe as
they do today , their facilities must have been limited. Yet they had 1025
agents working in the Church. What is the extent of Communist penetration now, in
1972? It is not unreasonable to suppose that it is much deeper than in 1937, and
it is almost certain that many of these agents are now bishops and cardinals. Moreover,
to any impartial observer of Vatican affairs, since 1963, it is fairly certain that
some are now occupying high positions in the Vatican itself. There have indeed been
facts which simply cannot be accounted for except by ascribing them to Communist
influence in the Vatican.
The next few days Mikolaj spent most of his time studying a few confidential files
the Uncle had given him. Before he left Russia a number of further interviews with
the Uncle took place. During one of these he told the Uncle of his own ideas on
how best to combat religion in the West. An open and bitter opposition had already
been ruled out; persuasion through dialectics, lectures, debates, dialogues and
colloquies was the latest method favoured by Moscow, and it was to develop considerably
after World War II. In almost all such talks the Communist speakers, who were highly-trained
dialecticians, outsmarted their opponents and often silenced them completely, thus
winning many "converts" in the audience. Press reports of such talks further helped
to spread Marxist ideas and lent respectability to the Communists who, it was thought,
had become "reasonable". The method has indeed proved extremely successful; the
penetration of Marxist thinking in the West is now so thorough that echoes of it
are quite a common occurrence even in the Catholic press. To complement this method,
however, Mikolaj had devised a more sinister scheme primarily designed to change
Catholic doctrine. Briefly, instead of combating the religious feeling of the people,
it consisted in exalting it in a wrong direction and towards some unrealistic objective.
The Uncle who, at first had seemed somewhat amused, now listened with great interest
(decidedly, he thought, this young man is above average).
Mikolaj went on: "We must put it into their heads, and especially priests, that
the time has come to seek and work for the merging of all religions. We must, in
particular, promote among Catholics a feeling of guilt concerning the "ONE TRUTH"
which they claim they alone possess. We must convince them that this attitude is
a monstrous sin of pride, and that they must now seek reconciliation with other
religions. This thought must be made to grow and be uppermost in their minds."
Answered the Uncle: "Very well! But don't you think that this scheme is somewhat
unrealistic?" - "Not at all!", said "Mikolaj, "I myself was a Catholic up to the
age of 15, and a very devout one at that; I think it should be comparatively easy
to convince Catholics that there are holy persons among Protestants, Mussulmans
[Muslims] and Jews. And since they are holy, they also are the members of the "Communion
of Saints" in which Catholics believe. Starting from this, we will say that to keep
these people out of the Church is an insult to God. Of course, we shall drop the
term "Communion of Saints"; we shall substitute for it some other expression such
as "Community of Believers" or "People of God". This will shift the accent from
the supernatural to the natural, from the heavenly to the earthly, which is what
we want. (1a) The whole Catholic terminology can and must be changed. To those who
object we shall reply that the meaning has not changed and that we must adapt our
expressions to the modern way of thinking, which is what progress is about. And
since Catholic intellectuals, like most intellectuals, seek and value the praise
of others, they will be mortally afraid of being "behind the times"; they will accept
the new terms and promote them among the ignorant people. There is a whole area
to be investigated here; I can do no more than outline the plan...
And how do you envision that Universal Church to which you would have everyone rushing?
That new Church must be simple. The concept of God must be vague, general and impersonal,
not entailing any definite obligations, not demanding sacrifices, and, of course,
not providing any inspiration to the people. The universal brotherhood of men must
be emphasized above all things. It should not be difficult to persuade Catholics
that the Commandment "Love they neighbour as thyself" requires no less than that.
In order to make them forget God we must get them to worship the human race. This,
however, is a long-term effort: it may take 20, 30 or even 50 years; we must be
prepared to wait, but I am confident that we shall succeed...
Very well, we shall examine your idea. Come back next week and we shall give you
our reply. Meanwhile, get ready for your departure for Poland".
The following week Mikolaj called at the Uncle's office as arranged. The Uncle told
him that his Chief was here and wanted to meet him. Mikolaj was overjoyed, for it
was obvious that such a powerful Official would not come merely to signify his refusal;
he must have been favourably impressed. Completely self-possessed, Mikolaj met the
great Chief. However, he instantly disliked his appearance which was one of gross
brutality and vulgarity. He reflected that this must be the sort of man who enjoys
watching the most cruel tortures in prisons; a true sadist. Mikolaj was above all
an intellectual; he disliked the idea of torture which he saw as a mark of weakness
and stupidity on the part of the torturer. The Chief looked at him in a manner that
bore right through him. Mikolaj felt uneasy. Point-blank, the Chief asked: "What
do you have most at heart?" - "The victory of the Party", said Mikolaj. "Good! From
today onwards you will be on the roll of our active agents. You will have responsibilities,
you will issue orders. But make no mistake about it: we expect to see the fruits
of your work in newspapers, books and theological reviews. It is up to you. We have
a specialist team of readers whose function it is to analyze the religious writings
of the whole world. We will watch your progress. However, I am confident that you
will be able to handle this..."
Mikolaj reflected that this brute, after all, was no fool; he had correctly assessed
his exceptional ability and his outstanding intelligence of which he never doubted
himself. He felt completely sure that he would succeed, for he knew well the weak
spot of Catholics, which is Charity. With "Charity" it is always possible to instill
remorse in the hearts of people, and a remorseful person is inevitably in a state
of lesser resistance and, therefore, of higher receptivity to alien ideas and suggestions.
This is psychologically certain, just as certain as pure mathematics. With "Charity"
it will be possible to persuade Catholics it is a sin to criticize Protestants,
Jews and Mussulmans [Muslims]; and that to criticize their beliefs is, in fact,
the same as criticizing them. Thus, Catholics will gradually accept the beliefs
of the other religions and their own faith will wane. The honesty and scruples of
Catholics, Mikolaj thought, is the opening through which we shall enter their fortress;
it is the fault in the rock that can be plugged with explosives, the weakness which
makes a dialogue with them extremely rewarding.
A few days later, Mikolaj was back in Poland. He somewhat dreaded his first meeting
with his foster father, so he arranged to come "home" when the Doctor was likely
to be out. He rang the door-bell, and it was his foster mother who came and opened
the door. Here is the account of his return:
"She had aged considerably, she did not have any make-up on. She looked ill. She
began to shake with emotion, then she cried. Really, women are no good except locked
up in harems for the convenience of men in their necessities. Naturally, I begged
her to pardon me; that was part of the game. But I knew that this business would
be promptly settled, so overcome with joy would she be. Thus, I would not have to
abase myself before my foster father when he came home. To see me as a priest of
God must have been her most cherished dream; so, without any more ado, I told her
of my "irresistible" vocation. The old goose was so happy that she nearly fainted.
From then on she would have believed anything I said. And when was I for the first
time aware of the "call of God"? Well, I said, it all came suddenly through an apparition.
(I had not intended to tell her anything like that, but the idea came to me there
and then; I knew this sort of thing would appeal to her, and it amused me anyway).
Of course, the Doctor was rather suspicious of the supernatural, but that did not
matter, on the contrary: any disagreement between the two could only strengthen
my own position, and while they were arguing how my vocation came about, it would
not occur to them that I may not have had any vocation at all. So I told her in
great detail my story of that wonderful heavenly visitation. I said St. Anthony
of Padua had come to me, and, to make the picture even nicer, I added that he was
carrying the Infant Jesus in his arms. The silly old cow was near to ecstasy. Just
then, however, the Doctor arrived and I was relieved to be able to speak to a sensible
person after all that nonsense, but I saw immediately that he would have nothing
of my story. Never mind! That will make the game even more exciting ..."
"The next day we went to see the bishop. He was kind, but reserved. That was just
what I had expected. I knew very well that he would not send me to the seminary
the next day! My perseverance would prove that my vocation was genuine. Throughout
the interview I assumed an air of perfect humility with my eyes cast down except
when I was spoken to. He advised me to go and see a Religious Priest who was known
for his ability to "discern the spirits". This jargon means that the fellow was
supposed to read people's hearts! So I went to see him. Our interview was a protracted
one, and I did not like the character. He spoke slowly, deliberately and his speech
was punctuated with long, heavy pauses that were rather unpleasant. Of course, I
said nothing of my "apparitions"; my mother would have most certainly told him already,
and my reserve in this respect would look very edifying indeed. I played the part
of a very humble young man, and I am sure that I played it most excellently. However,
I took some pride in confessing to him that I had never known any girl or woman,
and that I was not at all interested in the weaker sex which, in my opinion, has
no other function than that of childbearing. I felt sure that he would condone such
an outburst of juvenile pride, and it would show him how earnest I was. The "holy"
man, however, set a few traps for me; he tried to pin me down on some contradictions.
How childish! I was fully trained for that sort of thing. He also asked me why I
left my foster parents six years earlier, and why I had never written to them. I
thought it would be best not to attempt to justify my past behavior. On the contrary,
an admission of human weakness was more likely to move his heart. So I told him
in quavering tones that this folly of mine would be the remorse of my whole life.
But, I added, the immense sorrow which I caused to my "dear" mother would be more
than repaid by the lasting bliss of my priestly vocation, for nothing could make
her more happy than that. He agreed, and I now felt certain that he would not have
the heart to deprive my aging mother of such great happiness. Our conversation grew
more and more friendly as the hours went by, and, when we parted, we were like two
"Because of this I was thunderstruck when, a few days later, the bishop told me
quietly that, in this priest's opinion, I did not have a vocation. It was as though
the earth had split under my very feet..."
"I reported the setback to the Uncle through a priest-agent who had been appointed
to that function. The reply came promptly and it was a terse one: "Destroy the obstacle".
After pondering a few days on the best way to "destroy the obstacle", a task which
I did not relish, I decided to put to good use the special training in bare-hand
combat which I had received in Russia. But it would be better if this took place
outside the priest's monastery. I arranged through my comrade the priest-agent that
he should invite the Religious to his home..."
"And so it was done. I had felt humiliated and angry at having been rejected by
the old coot, and when our second interview took place, I demanded to know his reasons.
He calmly answered that he did not have any reason himself, but that the Lord had
given him the "discerning of spirits" (1 Cor.12:10). I could see that the man was
not pretending, he really believed what he said, but his wholly unscientific reason
did not satisfy me. How can you argue with a man who believes in magic? Even his
seraphic smile irritated me; that old man behaved like a child. I told him that
I would not hesitate to kill him if this could help me to enter the seminary. He
answered quietly that he knew this. I was flabbergasted! For a long moment we looked
at each other without saying a word. Then he broke the heavy silence and said slowly:
"You know not what you are doing." I must confess that I felt then extremely uncomfortable:
this man could read my mind; he possessed powers which I did not understand. My
comrade the priest, who was in the room, sensed that I was faltering. He signaled
to me discreetly. In a flash I realized that I was finished unless I carried out
the Uncle's orders there and then. I sprang to my feet and with two neat karate
blows I killed the old man. In 1938, very few people in the West knew the possibilities
afforded by this Japanese art, and I was grateful to my Russian masters for teaching
me how to kill "cleanly". Those two blows had caused his heart to stop, and his
death would be normally diagnosed as a heart failure. The next day, however, I had
a rash all over my body, a symptom of emotional stress; how stupid of me! ..."
"I was fully confident now that I would eventually enter the seminary, and I was
already making plans for the future especially as regard my work for the Party.
I was to inject into Catholic thinking a whole set of new values and a new train
of thought. I was to foster remorse in their hearts, a gnawing sense of guilt, quoting
the Gospel: "Be ONE as the Father and I are ONE." That sense of guilt must grow
into an obsession to the point of rehabilitating Martin Luther. They will be made
to believe that schisms and heresies were caused by their own intransigence, that
the time had come for them to atone and make reparation by throwing their arms open
to their Protestant brethren and confessing their own sin of pride and stubbornness.
Of course, we shall not tamper with the Creed except for the word "Catholic" which
must be changed to "Universal" or "Christian" as the Protestants use. But we shall
not use the name of God except when necessary. We shall speak of man, stress his
dignity and nobility. We must transform the language and thinking pattern of every
Catholic. We must foster the mystique of the human race. At first, we shall say
that God exits, but we shall point out that God remains forever outside the field
of human experience, and experience is what counts for sensate beings. We shall
lay much stress on experience and sensory perceptions. The positive, the experimental
and the sensorial must be the basis of the new thinking. We shall say that, since
God is invisible, the best way to serve him is to set up a universal Church in which
all men can meet as brothers in mutual good-will, love, and understanding. This
new mystique must finally obfuscate the concept of God of whom we shall speak less
and less, except for saying that we are God because God is in everyone of us. In
this manner, we shall re-direct the religious yearnings and superstitions of the
people. We shall deify Man..."
"Once Catholics have accepted this new mystique, we shall tell them to strip their
churches bare of statues and ornaments because these things are unessential and
abhorrent to their dear Protestant and Jewish brethern. Thus all symbols of Catholic
worship and devotion will go by the boards, and when they are gone devotions will
go too. Yes, we shall promote an iconoclastic zeal especially among the younger
generation. They themselves will destroy that jumble of statues, pictures, vestments,
reliquaries, organs, etc. It would be a good idea, too, to spread a "prophecy" that
says: "You shall see married priests, and you shall hear the Mass in the language
of the people." This should make our task easier. We shall incite women to assert
their right to the priesthood, and we shall make the Mass more popular by allowing
home Masses that can be said by the father or the mother of the family. Once this
practice is established we shall campaign for the abolition of the parish system
as antiquated and not in keeping with the needs of modern times. Churches can then
be turned into museums, meeting halls, theaters, storerooms and other useful functions..."
"All sorts of exciting ideas came surging into my head, and I coded my whole program
before sending it to Moscow. Looking back on these days, I now feel a legitimate
pride at having been the first to suggest these ideas to the Party. It is now plain
that these were the right ideas, far superior to a mere dialectical attempt at destroying
religious belief. Some time later, an order came from Moscow: "New assignment: go
to Rome." And so I left Poland for what was going to be my lifetime work."
"Once in Rome I met a priest-professor who was in our network. He was a scholar
and a scriptural expert. He was then busy preparing a new English version of the
Bible, but his work was still secret. In that new version the old cliches about
the Virginity of Mary, the Real Presence and like fables were to be adroitly amended
and re-interpreted. Instead of "Virgin" Mary will be called "maid". The "brethren"
of Jesus will become His "brothers". The "Real Presence" will be explained as a
feeling, or experience, when "Christians are gathered together in His name". The
notion of "gathering" is an important one to promote the community spirit. Those
who do not conform to the Group will be reproved as trouble-makers and bad Christians.
We must absolutely stifle individual attitudes if we are to control the Group as
we please, and the control of the Group is essential for the establishment of Communism.
The professor also taught me a sensible way to say Mass since, within six years,
I shall be obliged willy-nilly to say it also. He never actually pronounced the
words of the Consecration; he simply muttered some words that sounded like it. This
was possible since the Rubrics require that the words be said in a low voice. Later,
of course, the Mass will be radically modified; we shall play down the sacrificial
aspect, we shall exalt it as a meal taken by the Community. In case some reactionary
priests refuse to conform, and insist on saying the old prayers, we shall direct
that the Canon in its entirety be said aloud. This will also make it possible for
the people to say the words with the priests, and once this is possible we shall
rule that it is indispensable also. Thus the Mass will cease to be the privilege
of the priest alone..."
"The professor was already working on a draft for a New Order of the Mass, and he
urged me to do likewise because, he said, it was greatly desirable that we should
give the people different kinds of Masses; this will help destroy unity, the mainstay
of Catholic power. All this would be a great deal easier if we succeeded in having
one of our agents elected as pope. Failing this, however, we would probably be able
to sway the Cardinals sufficiently to obtain the election of a progressive pope
who will ratify whatever our agents put on his desk in the name of progress."
"I was fascinated by the things the professor told me, and I tried to elicit from
him the names of some of the other priests and seminarists who were members of our
network, but he said he knew little about it. He did say, however, that we had a
few professors teaching in the Roman seminaries, and he gave me the name of another
professor, a Frenchman, who was giving singing lessons in Rome. He was a member
of the Communist Party, and I was told that I could trust him completely. I later
met him and befriended him. One day, as we were strolling through the streets of
Rome, he said: "Imagine this city without a cassock in sight; how wonderful it would
be!" "Yes", I nodded, "the cassock must go. After all, they could say Mass in a
jacket or jumper!" From my Catholic upbringing I understood how vocations often
assert themselves in young children: in his cassock, the priest stands out as a
man different from the rest. The child likes him and wants to emulate him. But destroy
the cassock, and you will destroy the priest. In this way many vocations will die
in the bud..."
Mikolaj's confessions are far from being complete. There are numerous gaps in his
narrative, and when he relates some incidents and circumstances of his seminary
days and priesthood it is not always clear whether he is in Rome or in some other
city. Obviously, it was not his intention to write an autobiography; rather, he
yielded to the inner urge of unburdening his conscience even though he would have
denied this himself. I think there exist a few indications in his narrative that
he had not completely lost the Faith, but he was furiously attempting to fight it
off. (The sin against the Holy Ghost). After all, the devil himself believes in
God but he hates God nevertheless. True, Mikolaj's avowed aim was to eradicate religious
sentiment among Catholics through the subversion of the press, newspapers and publishing
houses, but if he had had no other motivation why should he have been careful not
to say the true form of the Consecration when celebrating Mass? Was he afraid that
the Consecration might effect something real! Again, he was obviously impressed
by the extraordinary powers of the religious priest whom he killed in Poland. Then,
there was his morbid hatred of the miraculous medal that a young lady of his acquaintance
in Rome used to wear round her neck. This has little to do with the religious feeling
of the Catholic people at large. As the head of a Communist network he must have
been far too busy studying reports, issuing orders and, generally, supervising the
infiltration of the Catholic press to bother about the "superstition" of a lone
young lady who insisted on wearing the miraculous medal. Every informed Catholic
knows that this medal, which was given to Catherine Laboure in 1830, has indeed
worked many miracles. Mikolaj was a well-informed anti-Catholic; he knew what the
medal was about. Hence his hatred of it. He would not admit, of course, that miracles
do exist, but he had no scientific explanation for "those things" in spite of the
very high degree of intelligence which he prided himself on possessing, and "those
things" kept cropping up throughout the history of the Church with disturbing insistence.
Between 1940 and 1960 he pursued his program with unrelenting zeal. That he was
successful is evidenced by the fact that Moscow put at his disposal practically
unlimited funds. As early as 1940, he campaigned for the suppression of altars,
Latin, statues, kneelers, crucifixes, etc. (2) A bare table was to replace the altar;
this was more "communal" and more in keeping with the "emerging consciousness of
modern man as a social person". Concelebrated Masses must be encouraged; all men
are ONE, you see (that's in the Gospel), and priests in particular must be as ONE.
This was the avowed reason on which he fed to theological reviews. The real reason
is that concelebrated Masses would contribute to the destruction of the Mass itself
as the Act of Christ; the Mass would become a human affair, a communal memorial,
and no one would know exactly at what precise moment the Consecration would take
place, nor by whom exactly it was effected. Then, again, the Mass must be "desacralized";
its farrago of "absurd" symbols and genuflections must go. This wasthe requisite
for the merging of all religions. (3)
"The merging of all religions", continues Mikolaj in his confessions, "and the brotherhood
of man, must always be re-asserted as the basic motivation for all the changes.
"Love thy neighbor as thyself" will be our scriptural justification. The greatest
change, and the most desirable one, is the suppression of the papacy; but this appeared
very difficult to me in view of Christ's promise: "Thou art the Rock, and upon this
Rock I shall build my Church". We shall therefore endeavour to undermine the authority
of the pope in every possible way, and we shall try to enlist his cooperation to
introduce the changes that will make this possible. We shall promote the concept
of Episcopal Equality and the priesthood of the laity. When the bishops are elected
by the people, and the pope is no more than the president of the bishops, our victory
will be near at hand (4). When, moreover, the parish system has been destroyed through
the proliferation of home Masses celebrated by layfolk in their capacity as "priests",
the Mass itself will cease to be. When, finally, the bishops elected by the people
are admitted to vote in a conclave, then the papacy will be in our hands..."
"All must be done in the name of love. Also in the name of love, we shall promote
the idea that God is far too loving to want His only Son to die a cruel death for
us and to want to create an everlasting hell. Christ will be described as a good
man and great revolutionary, and hell as a superstition of the Dark Ages. We shall
no longer mention sin, and Angels will be relegated to the realm of mythology and
fairy tales. Once the people cease to fear God, they will soon forget Him. Our task
is to promote these ideas among the Catholic elite via the theological journals
which we control, and they in turn will promote them in the Church as their own
ideas. We shall also encourage many new translations of the Bible; the greater the
number of translations, the better; it will help to create confusion. The number
of Catholic scholars who are itching to produce their own versions - undoubtedly
the best ever produced in their own eyes - is not lacking; all they need is a little
prodding from us. We are faced with a huge task; many problems remain to be solved:
the Rosary, Lourdes, and the twenty odd feasts of Mary are annoying things, but
we shall be patient. In any case, we will have to draw up a new calendar and dispose
of many Marian feasts as well as many other Saints. The new calendar must look as
bare as the table on which they will say the new Mass..."
"Such is the substance of the orders which I issued to the network. The following
year I began to work on the draft of a new catechism which would be acceptable to
all believers. It must be practical, human, non-committal, and ambiguous. It must
stress the humanity of Christ who, in fact, was a brother of ours. But the word
"charity" is to be banished absolutely; we shall say "love" instead. Love can be
many things, but charity has an intolerable religious connotation. We shall say,
of course, that it means the same and the change is more conformable to modern usage.
Concerning the precepts of the Church, we shall say that Christians are now fully
mature and adult, that the precepts were necessary when the people were ignorant
and uneducated, but that it is more fitting to adult Christians to let their own
consciences decide. God, in any case, is far too great and remote to worry about
our eating meat on Fridays!"
"Private confession is a waste of time; we shall promote a communal penitential
rite with emphasis on sins committed against our brothers. The precept of Sunday
attendance will be modified too. We shall say that, because of the working conditions
in this modern age, people need their Sunday to relax in the countryside away from
the city's fumes. They should be allowed to attend Mass on Saturday, even on Friday.
God did not say what day was to be reserved. In all cases we shall stress the primacy
of the individual conscience over set rules and petty precepts which are unworthy
of an adult man and an insult to his dignity (5). We shall retain the "Our Father"
for the time being, but we shall replace "Thee" by "You" and we shall find suitable
substitutes for such words as "forgive, temptations, trespasses" and other similar
nonsense. The seven sacraments will receive our special attention. The first I would
like to abolish is baptism, (6) but it will have to stay for a while; we shall say
that Original Sin is not the sin of Adam and Eve who, in any case, never existed;
we shall re-interpret it (7). Baptism, then, will merely be a ceremony marking the
coming of a new member into the human brotherhood.
We shall do likewise with every sacrament. Concerning marriage, it shall not be
refused to those priests who wish to receive it..."
'In the Mass, the words ''Real Presence'' and "Transubstantiation" must be deleted.
We shall speak of "Meal" and "Eucharist" instead. We shall destroy the Offertory
and play down the Consecration and, at the same time, we shall stress the part played
by the people. (8). In the Mass, as it is today, the priest turns his back to the
people and fills a sacrificial function which is intolerable. He appears to offer
his Mass to the great Crucifix hanging over the ornate altar. We shall pull down
the Crucifix, substitute a table for the altar, and turn it around so that the priest
may assume a presidential function. The priest will speak to the people much more
than before: to achieve this, we shall shorten what is now called the Mass proper,
and we shall add many readings to what is called the Foremass (9). In this manner
the Mass will gradually cease to be regarded as an act of adoration to God, and
will become a gathering and an act of human brotherhood. All these points will have
to be elaborated in great detail and they may take anything up to 30 years before
they are implemented, but I think that all my objectives will be fulfilled by 1974
"Thus I laboured for twenty long years. Pius XII died in 1958. When John XXIII announced
a new council, my interest was greatly stimulated. I reported to my chiefs that
this was perhaps the last battle: no effort should be spared. They were obviously
of the same opinion because they immediately appointed me to the highest position
in the West European network, and they gave me unlimited financial backing through
our Bank in Switzerland. Hearing that Pope John had appointed a commission to draw
the schemas of the forthcoming Council, I immediately started to work on counter-schemas
with the help of avant-garde theologians who had been won over to our way of thinking.
Thanks to my contacts I managed to obtain copies of the projected papal schemas;
they were terrible! I was in a cold sweat! If these schemas are carried, my work
of 20 years will have been in vain (11). I hastily put the finishing touch to my
counter-schemas, and I circulated them. Eventually, they were tabled in the Council
(12). Thanks to the cooperation of some bishops whose thinking had been conditioned
previously, the majority of bishops, reactionary but ill-prepared, were completely
disconcerted by the highly efficient and coherent interventions of our friends;
most of my counter-schemas were carried..."
"But I am not satisfied: many of my schemas, although they were accepted, have been
watered down by Pope Paul himself in contempt of the majority vote at the Council.
Fortunately, the revised versions contain many ambiguities; in this manner, it will
be possible to initiate further changes, alleging that they are in the spirit of
the Council. At any rate, Pope Paul is a progressive and a humanist; it should not
be difficult to manipulate him and obtain sweeping changes in the near future. However,
we must begin to work for Vatican III even now. Vatican III, as I see it, will mean
the destruction of the Church and the death of God... Then, I shall come forward,
not to nail Christ upon His Cross, but God Himself into His coffin."
Mikolaj, the Anti-Priest, is dead. His immense pride, his presumption, his blasphemies,
have ended on a hospital bed. He has now been judged by God Almighty whom, in his
delirious hatred, he wanted to 'nail into His coffin'. Who was Mikolaj? No one knows.
He carried no identification papers. But we are not so much concerned with individual
agents as with their work and their aims. There are thousands of Mikolajs in the
Church today, and they are at the controls. Who was the priest-professor who, as
early as 1938, was working on the draft of a New Mass? Again, we do not know. We
only know that he had a high teaching post in Rome and that he was a Communist agent.
No matter how secret their work may have been, there have been a few instances of
leakage, especially on the part of those who had less to fear from their own indiscretions.
Thus, to a French diplomat who said that "he could not visualize how a Communist
regime could succeed in France", Mr. M. Mikoyan, the then Vice-President of the
Supreme Soviet, answered: "You are underrating the influence of Communism and the
support which it receives in your Catholic milieux, including the high spheres of
the Hierarchy and the most influential of Catholic publications. It is through these
that Communism will be established in France." (13)
This was no idle boast on the part of Mr. Mikoyan. The Communists have concentrated
on France because French thought, for better or for worse, has always had a great
influence on the rest of the world. It is no exaggeration to say that the French
Catholic press is sold out to Marxism, and this was so long before Vatican II. The
French Hierarchy has had modernistic tendencies, if not outright Modernist ideas,
for many decades past. For instance, First Holy Communion was never given to little
children as St. Pius X instructed, and, in many cases, not until children had reached
the age of puberty. Just after World War II, the very name of Holy Communion was
replaced by such terms as "Profession of Faith", with the implication that the child
became the doer (professing his faith), and Christ ceased to be the doer (giving
Himself to the child). This was thought to be fitting because the child, being nearly
grown up, could decide for himself whether or not to "profess his faith" whilst
the notion, of "graces" given to little children through the Sacrament was distasteful
to those who did not believe in the Real Presence. Such subtle heresies were quite
common in France. As early as 1946, statues were taken out of some churches, altars
pulled down, and tables set up. The rest of the world knew nothing about it. Pius
XII condemned the practice, but he was ignored. The French hierarchy, therefore,
was a fruitful terrain for the Communists to work on, and so were the French Catholic
Publishing Houses whose newspapers, books, reviews, journals, were read by the leading
intellectuals of European Catholicism. Vatican II, therefore, was undoubtedly the
victory of that brand of French Catholic theology which Pius XII had condemned,
and the victory also of the Communist agents who controlled the press. Many of these
had teaching posts in Rome, and many today are at work in the Roman Congregations.
Some of the decrees issuing from the Congregations are worded in such a way that
they cannot possibly have been prepared by genuine Catholics. At any rate, this
opinion of mine is shared by some Traditionalist bishops who know more than I do.
Let us now wait until 1974 to see if Mikolaj's prophecy will be fulfilled. The "death"
of the Church, however, will not last more than 3 days (or 3 years in biblical language),
and she will rise again over the corpses of her enemies. We need not fear for the
Church, but we must feel great concern for the innumerable priests and bishops who
have accepted the changes and are promoting them in the name of obedience. Let us
pray for them and for the Pope that they may be enlightened.
T H E E N D
Pope John knew of the existence of the Communist network within the Church. The
late René Malliavin, French writer, who had befriended Cardinal Roncalli during
the latter's sojourn in Paris, went to Rome in 1959 to visit Roncalli who had since
become John XXIII. He brought with him a dossier on the penetration of the Church
by Communists. Pope John immediately granted him an unscheduled private audience,
to the dismay of the Monsignori who were responsible for the Pope's strict time-table.
The date was April 28th. René Malliavin gave Pope John evidence of the Communist
infiltration, and the Holy Father asked him to continue his investigations on his
return to Paris, and to keep him informed. (Cf. René Malliavin, in "Ecrits de Paris",
May 1969, cited in "Pensée Catholique", May-June 1972.)
In 1950, NATO's Intelligence Service had discovered the "Anti-Church" network and,
very probably, conveyed the information to the Vatican. Agents were trained in special
Communist schools before being sent to Catholic seminaries and universities. Naturally,
NATO 's findings were hardly mentioned, if at all, in the world press. (Cf. "DU
FOND de l'Abime", by Paul Scortesco, p. 21)
Pierre de Villemarest, in his book "Espionnage Soviétique en France", gives further
precisions: these special Communist schools exist in Crimea for the training of
Latin American seminarists; and in Latvia for the training of Scandinavian, North
European, and English speaking seminarists.
On the same subject, Frank A. Capell has written several interesting articles, e.
g. Vol. XII, No. 2, of Nov. 26th, 1971. (Herald of Freedom, Box 3, Zarephath, N.
J. 08890, USA. 25¢ each copy.)
Readers will now understand why I recently wrote that 'many of the decisions issuing
from the Vatican are made by the Enemy'! And these are the decisions which we are
expected to accept in the name of OBEDIENCE: They are the decisions by which the
majority of our priests have been led to conform to the new trends, assuring us,
however, that "nothing fundamental has been changed": The decisions by which, almost
overnight, papers such as the CATHOLIC WEEKLY and THE ADVOCATE, once staunchly orthodox,
have been led to "sell" the very ideas planted by Communist agents. Indeed, when
I first arrived in this country 23 years ago I was very favourably impressed by
the excellence of the Catholic press here; less intellectual than the French press,
yes; but much more spiritual and authentically Catholic. Times have changed; no
one dares dissent. (Editor's notes)
(This report was prepared thanks to the information contained in a little book which
was published in France in the 2nd quarter of 1972, namely, "ES 1025", by Marie
Carré; Editions Segieb, B.P. 6, 78 - Fréneuse, France. (Approximately $1.50) This
report, however, is not a verbatim translation of the book, and many details gathered
from other sources concerning Communist agents in general, have been added to it.
But Mikolaj is not a fictitious character although his name is.)
Please email the page widely, especially among the clergy. Every priest, brother
and nun in the world should have a copy.