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Thread: Liberalism is a Sin!

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    Post Liberalism is a Sin!

    Pushkin: I'm sure this document will disprove any notion that liberalism in any shape or form grew out of or is even compatible with traditional Christianity.

    You can read the book in its entirety here
    http://www.holywar.org/txt/liberal.html

    I'll post significant portions.

    Chapter II

    What Liberalism Is.

    Protestantism naturally begets toleration of error. Rejecting the principle of authority in religion, it has neither criterion nor definition of faith. On the principle that every individual or sect may interpret the deposit of revelation according to the dictates of private judgement, it gives birth to endless differences and contradictions. Impelled by the law of its own impotence, through lack of any decisive voice of authority in matters of faith, it is forced to recognize as valid and orthodox any belief that springs from the exercise of private judgement. Therefore does it finally arrive, by force of its own premises, at the conclusion that one creed is as good as another; it then seeks to (16) shelter its inconsistency under the false plea of liberty of conscience. Belief is not imposed by a legitimately and divinely constituted authority, but springs directly and freely from the unrestricted exercise of the individual's reason or caprice upon the subjectmatter of revelation. The individual or sect interprets as it pleases, rejecting or accepting what it chooses. This is popularly called liberty of conscience. Accepting this principle, Infidelity on the same plea rejects all revelation, and Protestantism, which handed over the premise, is powerless to protest against the conclusion; for it is clear that one, who under the plea of rational liberty has the right to repudiate any part of revelation that may displease him, can not logically quarrel with one, who on the same ground repudiates the whole. If one creed is as good as another on the plea of rational liberty, on the same plea no creed is as good as any. Taking the field with this fatal weapon of Rationalism, Infidelity has stormed and taken the very citadel of Protestantism helpless against the foe of its own making.

    We find as a result amongst the people of this country (excepting Catholics of course) that authoritative and positive religion has met with utter disaster, and religious beliefs or unbelief's have come to be (17) mere matters of opinion, wherein there are always essential differences, each one free to make or unmake his own creed or no creed.

    Such is the mainspring of the heresy constantly dinned into our ears, flooding our current literature and our press. It is against this that we have to be perpetually vigilant. The more so as it insidiously attacks us on the grounds of a false charity and in the name of a false liberty. Nor does it appeal only to us on the ground of religious toleration.

    The principle ramifies in many directions, striking root into our domestic, civil, and political life, whose vigor and health depend upon the nourishing and sustaining power of religion. For religion is the bond which unites us to God, the source and end of all good, and Infidelity, whether virtual as in Protestantism or explicit as in Agnosticism, severs the bond which binds men to God, and seeks to build human society on foundations of man's absolute independence. Hence we find Liberalism laying down as the basis of its propaganda the following principles:

    XXXIII. The absolute sovereignty of the individual in his entire independence of God and God's authority.

    XXXIV. The absolute sovereignty of society in its entire independence of everything which does not proceed from itself. (18)

    XXXV. Absolute civil sovereignty in the implied right of the people to make their own laws in entire independence and utter disregard of any other criterion than the popular will expressed at the polls and in parliamentary majorities.

    XXXVI.Absolute freedom of thought in politics, morals, or in religion. The unrestrained liberty of the press. Such are the radical principles of Liberalism. In the assumption of the absolute sovereignty of the individual, that is, his entire independence of God, we find the common source of all the others. To express them all in one term in the order of ideas, they are RATIONALISM or the doctrine of the absolute sovereignty of human reason. Here human reason is made the measure and sum of truth. Hence we have individual, social and political Rationalism, the corrupt fountain head of liberal principles: absolute freedom of worship, the supremacy of the State, secular education repudiating any connection with religion, marriage sanctioned and legitimatized by the State alone, etc.; in one word, which synthesizes all, SECULARIZATION, which denies religion any active intervention in the concerns of public and of private life (19) whether it orate or assassinate; whether it call itself Liberty or Government or the State or Humanity or Reason, or what not, its fundamental characteristic is an uncompromising opposition to the Church.

    Liberalism is a world complete in itself; it has its maxims, its fashions, its art, its literature, its diplomacy, its laws, its conspiracies, its ambuscades. It is the world of Lucifer, disguised in our times under the name of Liberalism, in radical opposition and in perpetual warfare against that society composed of the Children of God, the Church of Jesus Christ.

    Chapter III.

    Liberalism a Sin.

    Liberalism, whether in the doctrinal or practical order, is a sin. In the doctrinal order, it is heresy, and consequently a mortal sin against faith. In the practical order it is a sin against the commandments of God and of the Church, for it virtually transgresses all commandments. To be more precise: in the doctrinal order Liberalism strikes at the very foundations of faith; it is heresy radical and universal, because (22) within it are comprehended all heresies. In the practical order it is a radical and universal infraction of the divine law, since it sanctions and authorizes all infractions of that law.

    Liberalism is a heresy in the doctrinal order, because heresy is the formal and obstinate denial of all Christian dogmas in general. It repudiates dogma altogether and substitutes opinion, whether that opinion be doctrinal or the negation of doctrine. Consequently it denies every doctrine in particular. If we were to examine in detail all the doctrines or dogmas which, within the range of Liberalism, have been denied, we would find every Christian dogma in one way or the other rejected, from the dogma of the Incarnation to that of Infallibility. None the less is Liberalism in itself dogmatic; and it is in the declaration of its own fundamental dogma, the absolute independence of the individual and the social reason, that it denies all Christian dogmas in general. Catholic dogma is the authoritative declaration of revealed truth, or a truth consequent upon revelation, by its infallibly constituted exponent. This logically implies the obedient acceptance of the dogma on the part of the individual and of society. Liberalism refuses to acknowledge this rational obedience and denies the authority. (23) It asserts the sovereignty of the individual and the social reason, and enthrones Rationalism in the seat of Authority. It knows no dogma except the dogma of selfassertion. Hence is it heresy fundamental and radical, the rebellion of the human intellect against God.

    It follows, therefore, that Liberalism denies the absolute jurisdiction of Jesus Christ, who is God, over individuals and over society, and, by consequence, repudiates the jurisdiction which God has delegated to the visible head of the Church over each and all of the faithful, whatever their condition or rank in life. It moreover denies the necessity of divine revelation and obligation of every one to accept that revelation under pain of eternal perdition. It denies the formal motive for faith, viz., the authority of God revealing, and admits only as much of revealed doctrine as it chooses or comprehends within its own narrow capacity. It denies the infallible magistracy of the Church and of the Pope, and consequently all the doctrines defined and taught by this divine authority. In short it sets itself up as the measure and rule of faith, and so really shuts out revelation altogether. It denies everything which it itself does not proclaim. It negates everything which it itself does not 24) affirm. But not being able to affirm any truth beyond its own reach, it denies the possibility of any truth which it does not comprehend. The revelation of truth above human reason it, therefore, debars at the outset. The divinity of Jesus Christ is beyond its horoscope. The Church is outside its comprehension. The submission of human reason to the Word of Christ or its divinely constituted exponent is to it intolerable. It is, therefore, the radical and universal denial of all divine truth and Christian dogma, the primal type of all heresy, and the supreme rebellion against the authority of God and His Church. With Lucifer its maxim is: "I will not serve."

    Such is the general negation uttered by Liberalism. From this radical denial of revealed truth in general, naturally follows the denial of particular dogmas in whole or in part, as circumstances present them in opposition to its rationalistic judgement. Thus, for instance, it denies the validity of faith by baptism, when it admits or supposes the equality of any or all religious cults; it denies the sanctity of marriage, when it sanctions socalled civil marriages; it denies the infallibility of the Roman Pontiff, when it refuses to accept as laws his official commands and teachings, and (25) subjects them to the scrutiny of its own intellect, not to assure itself of their authenticity, as is legitimate, but to sit in defiant judgement upon their contents.

    When we come to the practical order, Liberalism is radical immorality. Morality requires a standard and a guide to rational action; it postulates a hierarchy of ends, and, therefore, order, within whose series there is a subordination of means to the attainment of an ultimate purpose. It therefore requires a principle or fundamental rule of all action, by which the subject of moral acts, the rational creature, determines his course and guides himself to the attainment of his end. In the moral order the Eternal Reason alone can be that principle or fundamental rule of action, and this Eternal Reason is God. In the moral order the created reason, with power to determine its course, must guide itself by the light of the Uncreated Reason, who is the beginning and end of all things. The law, therefore, imposed by the Eternal Reason upon the creature, must be the principle or rule of morality. Hence obedience and submission in the moral order is an absolute requisite of morality. But Liberalism has proclaimed the absurd principle of the absolute sovereignty of human reason; it denies any reason beyond itself and asserts its (26) independence in the order of knowledge, and hence in the order of action or morality. Here we have morality without law, without order, freedom to do what one pleases, or what comes to the same thing, morality which is not morality, for morality implies the idea not only of direction, but also essentially demands that of restraint and limitation under the control of law. Liberalism in the order of action is license, recognizing no principle or rule beyond itself.

    We may then say of Liberalism: in the order of ideas it is absolute error; in the order of facts it is absolute disorder. It is therefore, in both cases a very grievous and deadly sin, for sin is rebellion against God in thought or in deed, the enthronement of the creature in the place of the Creator.

    Chapter VII.

    Intrinsic Causes Of Liberal Catholicism.

    Strange as may seem that anomaly called Liberal Catholicism, its reason is not far to seek. It takes its root in a false conception of the nature of the act of faith. The Liberal Catholic assumes as the formal motive of the act of faith, not the infallible authority of God revealing supernatural truth, but his own reason deigning to accept (40) as true what appears rational to him according to the appreciation and measure of his own individual judgement. He subjects God's authority to the scrutiny of his reason, and not his reason to God's authority. He accepts revelation not on account of the infallible revealer, but because of the "infallible" receiver. With him the individual judgement is the rule of faith. He believes in the independence of reason. It is true he accepts the magisterium of the Church, yet he does not accept it as the sole authorized expounder of divine truth. He reserves, as a coefficient factor in the determination of that truth, his own private judgement. The true sense of revealed doctrine is not always certain, and human reason has something to say in the matter, as for instance, the limits of the Church's infallibility may be determined by human science. Within lines thus prescribed the declarations of the Church are infallible, but these limits are not to be determined by herself. Science will do that for her. She is of course infallible, they say, but we will determine when and in what she shall speak infallibility. Such is the absurdity which the Liberal Catholic falls into by placing the formal motive of faith in human reason.

    The Liberal Catholic calls himself a (41) Catholic because he firmly believes Catholicity to be the veritable revelation of the Son of God; he calls himself a Liberal Catholic because he believes that no one can impose upon him any belief which his individual judgement does not measure as perfectly rational. What is not rational he rejects. He is intellectually free to accept or reject. What appears good he assents to, but he is intellectually bound to no one. Thus unwittingly he falls an easy victim to the snare set by the Devil for the intellectually proud. He has substituted the naturalistic principle of free examination for the supernatural principle of faith. As a consequence he is really not Christian, but pagan. He has no real supernatural faith, but only a simple human conviction. In the acceptance of the principle that the individual reason is thus free to believe or not to believe, Liberal Catholics are deluded into the notion that incredulity is a virtue rather than a vice. They fail to see in it an infirmity of the understanding, a voluntary blindness of the heart, and a consequent weakness of will. On the other hand they look upon the skeptical attitude as a legitimate condition wherein intellectual freedom is preserved, the skeptic remaining master of himself to believe or deny. They have a horror of any coercive element in matters of (42) faith; any chastisement of error shocks their tender susceptibilities, and they detest any Catholic legislation in the direction of what they are pleased to call intolerance. The Syllabus of Pius IX is a nightmare to them, a most inopportune, dominating, harsh and peremptory document, calculated to offend the sensibilities of the Protestant and modern world; it need not be accepted as an infallible utterance, and if accepted, must be taken in a very modified sense. The Ultramontane interpretation is violent and extreme, and does much more harm than good by driving back the well disposed at such a show of illiberality.

    Close upon this squeamishness in regard to the pronouncement of Catholic doctrine, follows an abhorrence to antagonize the convictions of others, no matter how directly opposed to revealed truth, for with Liberal Catholics the most erroneous are as sacred as the truest convictions, being equally founded upon the principle of intellectual liberty. Thus they erect into a dogma what is called the principle of toleration. The differences of belief are, after all, they complacently argue, due to differences of temperament, education, etc.; we will not exactly approve them, but we should at least condone them.

    The first conception of faith being (43) naturalistic, in the development and application of that conception either to the individual or to society, the same naturalistic element evolves itself. Hence it follows that the Liberal Catholic's appreciation of the Church has no foundation in its supernatural character. The Church does not address herself to his sympathies as a supernatural society whose first and supernatural end is the glory of God and the salvation of souls. It is on her social and human side that he regards her with affection. It is as the great civilizing, and humanizing power which has lifted so many people from a state of barbarism, the guardian of the ancient arts and letters, the promoter of learning that she wins his applause and approbation. She is first, not because she is first in herself by divine right, but first in virtue of the approval of his own great intellect. Under this false conception apologies have been written in our times, and with strange inconsistency the Church is often lauded as the great promoter and preserver of civilization in the past, while her regressive tendencies are deplored in the present; as if an institution, which alone by divine constitution has the perennial force of progress, could ever weaken or fail in her mission of human regeneration. Under the glamour of an advance towards the (44) mirage of a false happiness in the desert of this life, our Liberal Catholics are proclaiming the shadow while rejecting the substance. True progress, which can only be through an advance to God, can never be effected save through that agency divinely appointed to lead us to God. This the Church of Jesus Christ alone can do, for she, under His institution, is as He Himself, the way, the truth, and the life.

    Forgetting the divine and supernatural character of the Church, and she is nothing if not divine and supernatural, Liberal Catholics talk and write about her as a simple human development, accepting in the blindness of their false conception the naturalistic definition of faith. They thus eviscerate the Church, making her the mere husk of what she really is.

    Piety itself does not escape the action of this pernicious naturalistic principle; it converts it into pietism that is to say, into a parody of true piety, as is painfully seen in the pious practices of so many people who seek in their devotions only the sentimental emotions of which they themselves are able to be the source. They are devout over themselves, worshipping their own little sentiments and offering incense to idols graven after their own image. This is simply spiritual sensualism, and nothing else. (45) Thus we see in our day in so many souls the degeneration of Christian asceticism, which is the purification of the heart by the repression of the appetites, and the falsification of Christian mysticism, which is neither emotion, nor interior consolation, nor any other Epicurean foible of human sentiment, but union with God through a supernatural love for Him and through absolute submission to His holy will.

    Therefore is it that the Catholicity of a great number of people in our times is a Liberal Catholicity, or, rather, a false Catholicity. It is rally not Catholicity, but mere naturalism, a pure rationalism; it is in a word paganism disguised in Catholic forms and using Catholic language.

    Chapter X.

    Liberalism Of All Shades Condemned By The Church.

    Liberalism of every degree and all forms has been formally condemned; so much so (53) that outside of the motives of its intrinsic malice, it stands under the formal ban of the Church, which is sufficient for all faithful Catholics. It would be impossible for an error so widespread and so radical to escape condemnation.

    Upon its appearance in France at the time of the Revolution, the famous Declaration of the Rights of Man, which contains in germ all the follies of Liberalism, was condemned by Pius VI. Later the baneful doctrine infected all the countries of Europe. In Spain it first took the name of Liberalism, under which it has since been known everywhere.

    Upon the occasion of the appearance of the first errors of De Lamenais, Gregory XVI., in his Encyclical Marari Vos explicitly condemned Liberalism, as it was then understood, taught, and practiced by the constitutional governments of Europe. Later on, when the full tide of the deplorable deluge had submerged all Europe, carrying all before it, God raised up to His Church Pius IX., who has justly passed into history as the Scourge of Liberalism. Liberal error under all its forms, shapes, and shades has been unmasked by this Pope. That his words might carry, as it were, more authority on this question, Providence has willed that these reiterated condemnations (54) of Liberalism should fall from the lips of a Pontiff who, at the beginning of his pontificate, was hailed by Liberalists as their own. But he left no refuge to which their error might have resort. The numerous Briefs and Allocutions of Pius IX have clearly shown to Christian peoples what this baneful heresy is, and The Syllabus has put on the final seal of condemnation. Let us see the principal contents of some of the Pontifical documents. Amongst all that we might place before our readers, we will cite only a few.

    On the 18th of June, 1871, responding to a deputation of French Catholics Pius IX spoke thus:

    "Atheism in legislation, indifference in matters of religion and the pernicious maxims which go under the name of LiberalCatholicism are the true causes of the destruction of the States; they have been the ruin of France. Believe me: the evil I denounce is more terrible than the Revolution, more terrible even than The Commune. I have always condemned Liberal Catholicism and I will condemn it again forty times over if it be necessary."

    In a Brief, 6th of March, 1873, addressed to the Circle of St. Ambrose of Milan, the Sovereign Pontiff thus expresses himself:

    "People are not wanting who pretend to (55) form an alliance between light and darkness, and to associate justice with iniquity in favor of those doctrines called LiberalCatholicism, which based on the most pernicious principles, show themselves favorable to the intrusion of secular power upon the domain of spirituals; they lead their partisans to esteem, or, at least, to tolerate iniquitous laws, as if it were not written that no one can serve two masters. Those who thus conduct themselves, are more dangerous and more baneful than declared enemies, not only because, without being warned of it, perhaps even without being conscious of it, they second the projects of wicked men, but also because, keeping within certain limits, they show themselves with some appearance of probity and sound doctrine. They thus deceive the indiscreet friends of conciliation and seduce honest people, who would otherwise have strenuously combated a declared error."

    In the Brief of the 8th of May of the same year speaking to the Confederation of the Catholic Circle of Belgium, the same Holy Father said:

    "What we praise above all in your religious enterprise is the absolute aversion which, as we are informed, you show towards the principles of LiberalCatholicism and your intrepid determination to root them (56) out as soon as possible. In truth you will extirpate the fatal root of discord and you will efficaciously contribute to unite and strengthen the minds of all in so combating this insidious error, much more dangerous than an open enemy because it hides itself under the specious veil of zeal and of charity, and in so endeavoring to protect the people in general from its contaminating influence. Surely you who adhere with such complete submission to all decisions of this Apostolic Seat and who know its frequent reprobations of Liberal principles, have no need of these warnings."

    In the Brief to the La Croix, a Belgium journal, on the 24th of May, 1874, the Pope thus expresses himself:

    "We cannot do less than to praise the design expressed in this letter, which we know your journal will satisfactorily fulfill, the design to publish, to spread, to comment on and inculcate in all minds all that the Holy See teaches against the perverse or at least false doctrines professed in so many quarters, and particularly against LiberalCatholicism, bitterly striving to conciliate light with darkness and truth with error."

    On the 9th of June, 1873, Pius IX wrote to the president of the Council of the Catholic Association of Orleans, and without (57) mentioning its name, depicts pietistic and moderated Liberalism in the following terms:

    "Although you have not, strictly speaking, to combat impiety, are you not perhaps menaced on this side by as great dangers as those of the group of friends deceived by that ambiguous doctrine, which, while rejecting the last consequence of error, obstinately retains the germs, and which, not willing to embrace the truth in its fullness, and not daring to abandon it entirely, exhausts itself in interpreting the traditions and teachings of the Church by running them through the mold of its own private opinions."

    In an address to the Bishop of Quimper, and speaking in reference to the general assembly of the Catholic Association of that diocese, the Pope said:

    "Assuredly these associations are not wanting in the obedience due to the Church, neither on account of the writings nor the actions of those who pursue them with invectives and abuse; but they might be pushed into the slippery path of error by the force of those opinions called Liberal; opinions accepted by many Catholics who are otherwise honest and pious, and who, even by the very influence which gives them their piety, are easily captivated and induced (58) to profess the most pernicious maxims. Inculcate, therefore, Venerable Brother, in the minds of this Catholic assembly that, when we have so often rebuked the sectaries of these Liberal opinions, we have not had in view the declared enemies of the Church, whom it would have been idle to denounce, but rather that those, of whom we are speaking, are such as secretly guard the virus of Liberal Principles which they have imbibed with their mother's milk. They boldly inoculate this virus into the people's minds, as if it were not impregnated with a manifest malice, and as if it were as harmless to religion as they think. They thus propagate the seed of those troubles which have held the world in revolution so long. Let them avoid these ambuscades. Let them endeavor to direct their blows against this perfidious enemy, and certainly they will merit much from their religion and their country."

    With these utterances from the mouth of the Vicar of Jesus Christ our friends as well as our enemies must see that the Pope has said in divers briefs, and particularly in the last citation, in a general way all that can be said on this question, which we are studying in its details. (59)

    Chapter XXVI.

    Permanent Causes Of Liberalism.

    Liberalism is spread around us like a network. Its web is being constantly spun around about us, as spiders weave their meshes for insects. Where one is brushed away two are multiplied. What is the reason of this?

    Philosophy teaches us that the same sources which produce, preserve and increase things. Per quae gignitur, per eadem et servatur et augetur. What then are the permanent causes of Liberalism?

    1. Corruption of morals. The theater, literature, public and private morals are saturated with obscenity and impurity. The result is inevitable; a corrupt generation necessarily begets a revolutionary generation. Liberalism is the program of naturalism. Freethought begets freemorals or immorality. Restraint is thrown off, and a free rein given to the passions. Who thinks what he pleases will do what he pleases. Liberalism in the intellectual order is license in the moral order. Disorder in the intellect begets disorder in the heart, and vice versa. Thus does Liberalism propagate immorality, and immorality Liberalism.

    2. Journalism. The influence exercised without ceasing by the numerous publications which Liberalism spreads broadcast is incalculable. In spite of themselves, by the ubiquity of the press, people are forced to live in a Liberal atmosphere. Commerce, the arts, literature, science, politics, domestic and foreign news, all reach us in some way through Liberal channels, and come clothed in a Liberal dress. Unless one is on his guard he finds himself thinking, speaking and acting as a Liberal. Such is the tainted character of the empoisoned air we breathe! Poor people, by very reason of their simple good faith, (138) more easily absorb the poison than anyone else; they absorb it in prose, in verse, in pictures, in public, in private, in the city, in the country, everywhere. Liberal doctrines ever pursue them, and like leeches fasten on them never to relax their hold. Its work is rendered much more harmful by the particular condition of the disciple, as we shall see in our third count:

    3. General ignorance in matters of religion. In weaving its meshes around the people, Liberalism has applied itself to the task of cutting them off from all communication with that alone which is able to lay bare its imposture the Church. For the past hundred years Liberalism has striven to paralyze the action of the Church, to render her mute, and especially in the old world to leave her merely an official character, so as to sever her connections with the people. The Liberals themselves have avowed this to be their aim. To destroy the religious life, to place every hindrance possible in the way of Catholic teaching, to ridicule the clergy and to deprive them of their prestige. In Italy and France today see the thousand and one artificial arrangements thrown around her to hinder and hamper her actions, to render her opposition to the flood of Liberalism ineffectual. The Concordats, such as are observed (139) at the present time, are so many iron collars which Liberalism has placed around her neck to stifle her. Freemasonry in Europe and South America are constantly seeking to bind her hand and foot that she may be put at its satanic mercy. By open and secret means this organization has sought to undermine her discipline in every country where it has obtained a footing. Between her and the people it seeks to dig a deeper and deeper abyss of hate, prejudice, and calumny. Naturalism, the denial of the supernatural, it inculcates everywhere. To divorce the entire life of the people from her influence by the institution of civil marriage, civil burial, and divorce; to teach the insidious doctrine that society, as such, has no religious relations or obligations; that man as a social and civil being is absolutely independent of God and His Church, that religion is a mere private opinion to be entertained or not entertained as one pleases, such is the program, such is the effect, and such in turn is the cause of Liberalism. But the most pernicious, because the most successful and lasting, propagator of Liberalism is:

    4. Secular education. To gain the child is to secure the man. To educate a generation apart from God and the Church is to feed the fires of Liberalism to repletion. (140) When religion is divorced from the school Liberalism becomes its paramour. Secularism is naturalism, the denial of the supernatural. When that denial is instilled into the soul of the child the soil of the supernatural becomes sterilized. Liberalism has realized the terrific power of education, and with satanic energy is now striving the world over for the possession of the child. With what success we have only to look around us to realize. In its effort to slay Christ it decrees the slaughter of the innocents. "Snatch the soul of the child from the breast of its mother the Church," says Liberalism, "and I will conquer the world." Here is the real battle ground between faith and infidelity. Who is victor here is victor everywhere.

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    Post Re: Liberalism is a Sin!

    HOLYWAR.org is a great site. I wish more so-called Catholics would visit
    it. I credit it with being part of the reason I became aTrad. Catholic





    ----------------------------------------
    Jews are impure and their synagogue is a house of
    prostitution, a lair of beasts, a place of shame and ridicule, the
    DOMICILE of the devil, as is also the soul of the Jew.
    Jews WORSHIP the devil: their rites are criminal and unchaste:
    THEIR RELIGION IS A DISEASE.
    St. John Chrysostom
    ----------------------------------------

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