pray the rosary for peace - michael journalthe fall of lucifer on sept. 29 and 30, our full-time...

For the Triumph of the Immaculate

A journal of Catholic patriotsfor the kingship of Christ and Maryin the souls, families, and countries

For a Social Credit economyin accordance with the teachings of the Churchthrough the vigilant action of heads of families

and not through political parties

Pilgrims of Saint Michael, 1101 Principale StreetRougemont, QC, Canada J0L 1M0

Tel.: Rougemont (450) 469-2209; Montreal aera (514) 856-5714; Fax (450) 469-2601Publications Mail Reg. N° 40063742. (PAP) reg. N° 09929

website: www.michaeljournal.org Printed in Canada

Edition in English. 52nd Year. No. 346 September-October, 2007 4 years: $20.00

Our International Congress in Rougemont

This year, two Bishops and ten priests attended our Congress and week of study. They are seen here celebrating the Holy Mass in Rougemont’s parish church. See pages 2 to 4.

The fall of LuciferOn Sept. 29 and 30, our full-

time Pilgrims enacted the fall of Lucifer and the victory of St. Mi-chael. See pages 10-11.

Pray the Rosary for peacein families, nations and throughout world

On Sunday, October 7, 2007, Memorial of Our Lady of the Rosary, Pope Benedict XVI introduced the recitation of the An-gelus for the faithful gathered in St Peter’s Square with com-ments on the Rosary:

Dear Brothers and Sisters, this first Sunday of October offers us two reasons for prayer and reflection: the Memorial of Our Lady of the Rosary, which is celebrated precisely today, and mis-sionary commitment, to which this month is especially dedicated. The traditional image of Our Lady of the Rosary portrays Mary who with one arm supports the Child Jesus and with the other is offering the rosary beads to St Dominic.

This important iconography shows that the Rosary is a means given by the Virgin to contemplate Jesus and, in medi-tating on his life, to love him and follow him ever more faithfully. It is this message that Our Lady has also bequeathed to us in her various apparitions. I am thinking in particular of the apparition in Fatima that occurred 90 years ago. Presenting herself as “Our Lady of the Rosary”, she insistently recommended the daily recitation of the Rosary to the three little shepherd children, Lu-cia, Jacinta and Francisco, in order to obtain the end of the war. Let us also accept the Virgin’s motherly request, pledging to recite the Rosary with faith for peace in families, nations and throughout world.

September-October 2007“Michael” Journal, 1101 Principale St., Rougemont, QC, Canada — J0L 1M0Tel.: Rougemont (450) 469-2209; Montreal area (514) 856-5714; Fax (450) 469-2601; www.michaeljournal.org

Contents“Michael”. September-October, 2007

Pages

Pray the Rosary for peace 1Our international Congress 2-3Speeches from the Phillipines and the Congo 4Demystifying money. Bill Daly 5Social Credit and the social doctrine 6 to 8Social Credit and foreign trade. L. Even 9The fall of Lucifer 10-11Our Lady of America 12-13The virtue of faith. St. Alphonsus 14-15When faith actually moved mountains 16

Dear subscribers and readers of “Michael”, our annual International Congress held in Rouge-mont on Sept. 1-3 was great, better than all our expectations, because you were there. The lec-tures given by our guests from other countries filled us with joy and hope for the future of the poor of the whole world. What a consolation for you and for us who have fought the good fight for so many years. Victory belongs to God!

We are small, very small, but God put a treas-ure in our hands (the Social Credit philosophy) that we must share with the whole world. We feel like a grain of dust before the greatness of the mission that God has given us. We place ourselves totally in His Divine Hands, He is the One Who made the program and Who directs it. All was providen-tial; in the three days of retreat, the seven days of study, the three days of the Congress and the two days of pilgrimages.

Our guests from various countries were hand-picked by Divine Providence. Our audience was of high quality. We lived in perfect fraternity and harmony with people of different races from five continents, we are all brothers in God our Father.

We had visitors from Paraguay, Brazil, Mexico, Columbia, France, Switzerland, Poland, Austria, Malta, the Philippines, New Zealand, Tanzania, the Democratic Republic of the Congo, Madagascar, from the United States, with a large delegation from New England and California and of course many people from all the regions of Canada.

The procession in honor of the Blessed Sacra-ment presided over by two Bishops and ten priests was spectacular thanks to your presence. It was a beautiful homage to our Creator by whom all was

and is created.

Our week of study wasa week of truth and light

Never before as during this week of study did I understand the greatness and depth of our So-cial Credit and what effect it would have on the entire world, especially for the poor. What a joy, what a consolation for our Social Crediters who devote themselves in the shadows and in the per-secutions over so many years, often without see-ing tangible results, of knowing that the seed of Social Credit is growing across the whole world.

For example I was strongly impressed by Dr. Anthony Spiteri, professor of Theology and Phil-osophy at the university of Malta. He said to me after a few days of study: “I was never taught this at school nor at the university, here, it is ‘the truth’. I will teach Social Credit at the university from now on; I do not want to teach socialism nor tainted capitalism.” What a great testimony!

And the bishop who tells us that his country is robbed by the vultures of High Finance and that Social Credit seems to be the solution to the prob-lems of his country. (See text on page 4.)

And the French teacher and translator from Columbia, a woman who knew nothing about Social Credit, who now says with arms upraised: “I am ready for any battle” with the white beret

firmly fixed on her head. She is already in the apostolate. And what about all these priests who will teach Social Credit in their dioceses and social groups!

From the Philippines, Bishop Almoneda and Father Zantua plan to send us four young people to be trained and help us, and they have great pro-jects for their country as well. What I have just told you is only a small overview of what took place. We must live it to understand it well.

Therese Tardif

In the image of God our Father, whose visage is truth and charity !

Our Congress: 3 days of joy and great consolationsOur week of study: a week of light and great hope

Our retreat for the youth conquered many hearts for God

After the Mass the altar boys and the clergy leave the church for the procession of the Blessed Sacrament, followed by the crowd.

The procession ends at the chapel of the House of the Immaculate with the solemn blessing of the Blessed Sacrament in the monstrance.

From Columbia (from left to right): Sra. Alba Salazar, founder of a local money group and leaflet distributor in Medellin; Mr. Juan David Gomez Rubio, a lawyer and university professor; his wife, Carolina Marinas de Gom-ez, a professor at the university of Bogota.

September-October 2007 “Michael” Journal, 1101 Principale St., Rougemont, QC, Canada — J0L 1M0Tel.: Rougemont (450) 469-2209; Montreal area (514) 856-5714; Fax (450) 469-2601; www.michaeljournal.org

From Poland (from left to right): Dr. Jan Wilk, Doctor of Mathematics and president of Catholic Action in Krakow; Fr. Tadeusz Bienasz, professor at the University of Vienna in Austria; Mrs. Teresa Reyes; Jadwiga Kalinowski, Prod-uct Manufacturer; Janina Natusiewisa; Anna Walentynowicz, heroine of Poland and founder of the “Solidarity” movement in 1980; Janusz Lewicki, co-editor of the Polish “Michael” Journal and professional architect; and Jacek Morawa, full-time Pilgrim and co-editor of the Polish edition of “Michael”.

From Paraguay: Speaking at the microphone, Miss Paola Santamaria from Mexico who did missionary work for us for five months in Paraguay, brought four young people from the Pastoral Society in Ciudad del Este, Para-guay, for six months of training in Rougemont. From left to right: – Christian Torres Vera, Miguel Angel Vera Ovelar, Lourdes Mabel Ruiz-Dias Aguilera, and Jorge Guillen Portillo. Also on the picture: our Directress, Therese Tardif and Lucie Parenteau, who also went for a month to Paraguay.

From Ecuador (from left to right): Mrs. Karina Alexandra Cabrera, Pas-toral Society in Loja; (holding the flag and partly hidden) Miss Alana Man-tilla, 20 years of age from Quito who is speaker at the youth retreats; Fanny Armas, Dr. Maria del Carmen Ortiz, physiologist, representing our best benefactor in Quito; Fr. Agustin Carrion, director of the Pastoral Society in Loja; Mr. Carlos Armando Reyes (at the microphone), editor of the Spanish-language edition of the “Michael” Journal; Fr. Gerardo Onofre, representing Archbishop Julio Teran Dutari from Ibarra; Fr. Arturo Pozo, representing Archbishop Raul Vela, of Quito. (Not on the picture: Rosa Rivera, Professor and translator from Quito.)

On Wednesday September 5, we went on a pilgrimage to Quebec City, and made a stop at the different shrines of the French Canadian saints: Bless-ed Marie of the Incarnation (who founded the first Catholic schools in North America), Blessed Catherine of St. Augustine, Blessed François de Laval (first Bishop of Quebec City), and then to the Basilica of St. Anne de Beaupré. In 2008, Quebec City will celebrate its 400th anniversary and will hold the 49th International Eucharistic Congress (June 15-22). (Picture taken in front of the Chateau Frontenac, Quebec City’s famous landmark.)

Notre-Dame Basilica

Cardinal Gagnon

On Tuesday, September 4, the bishops and priests who took part in our Congress as well as a large delegation of Pilgrims of St. Michael attended the funeral Mass of Edouard Cardinal Gagnon that was celebrated in the beauti-ful Notre-Dame Basilica in Montreal. It was a providential opportunity for our Bishops and priests to concelebrate with Cardinals Jean-Claude Turcotte of Montreal and Marc Ouellet of Quebec City, who delivered the homily.

His Eminence Édouard Cardinal Gagnon passed away in Montreal at age 89 on August 25, 2007, following a long illness. Born in 1918 in Port-Daniel, Quebec, he was ordained a priest for the Diocese of Montreal in 1940 and joined the Society of the Priests of St. Sulpice. In 1969 Pope Paul VI named him Bishop of Saint-Paul, Alberta. In 1972 he was called to Rome, first as rector of the Canadian College, then President of the Pontifical Council for the Family and more recently President of the Pontifical Committee for Inter-national Eucharistic Congresses. Pope John Paul II appointed him to the Col-lege of Cardinals in 1985. Cardinal Gagnon resigned his Vatican assignment in 1990 and retired seven years ago.

The retreat for the young people in Rougemont was truly a great suc-cess. Mr. and Mrs. Carlos Armando Reyes and Alana Mantilla prepared it with great care. They brought out the evil consequences of the sin that at-tracts each one of us so hypocritically. The young and less young were vis-ibly and strongly impressed and there were lasting miracles of conversion. Youth is made for God and not Lucifer. The testimonies by the young men and young girls were eloquent. Thanks to these retreats in South America, the youth in large numbers are abandoning drugs, alcohol and New Age, etc. They are deciding to live in perfect chastity until their marriage in order to raise a family in charity, holiness and forgiveness.

In 2008 we are preparing for three more great events: our “Siege of Jeri-cho” March 23-30, 2008; the International Eucharistic Congress which will take us all to Quebec City on June 15-22, 2008; and our next International Congress in Rougemont which will be held from August 30 to September 1, preceded by the week of study and followed by a pilgrimage with the presence of His Eminence Bernard Cardinal Agre from Ivory Coast who has already confirmed his presence. Make sure not to miss these three import-ant events!


From the Philippines (from left to right): Father Romuald Zantua, founder of the “Disciples of Hope”; Mr. Gregorio Dominador, director of the movement “Couples for Christ”; His Excellency Bishop Benja-min Almoneda, Bishop Emeritus of Daet.

From Africa (from left to right): Fr. Hugh Chikawe, from Tanzania; Fr. Alain Thierry Raharison, parish priest of the Cathedral of Antananarivo, capital city of Madagascar; Fr. Albert Kaumba-Mufwata from the Congo, presently pastor of Li-moges, near Ottawa; Most Rev. Nestor Ngoy, Bishop of Kolwezi, Congo.

“The Social Credit doctrineis really a means of salvation

for our country”

Here are excerpts from the speech of Bishop Nestor Ngoy from the Congo at our Congress:

The document of “The Money Myth Explod-ed” is a discovery that opens our eyes... What is most striking in the House of the Immaculate is the climate of fraternity. It is very profound to see the simplicity of the relationship between the people who come from the four corners of the world and who do not know each other at all but who find themselves like brothers and sisters without any form of protocol. Good humor is on each face.

When we had the synod for the families in Rome for the churches of Madagascar and all of Africa, we the bishops concluded as definition of the Church: the family of God. This is the defin-ition that we have given to the Church during the Synod for Africa. Here, we truly live the experi-ence of a family of God. So it is the Church that is present here in all of its dimensions.

Another aspect that really amazed me here was the prayer. Prayer is really put in the heart of all the activities. The entire day is punctuated by prayer. Action is nourished by prayer continu-ously.

We live, in the nations of the Third World, and especially in our country of the Congo, situations of financial scandal… Our territory was described by the first European explorers who arrived there as a geological scandal, because it is a country that is scandalously rich in its earth, its climate, vegetation and even more underground.

And this is why our country, during the time of colonialism, and now even more with neo-col-onialism, has become the prey of all the great powers of the world who rush like vultures to the carcass on which they want to feed, for the local population can indeed be compared to carcasses, since they do not benefit from any of the riches of the country. It is for this reason that when faced with the exploitation of High Finance, with the big enterprises that are installed in our country to ex-ploit it, the population is left poorer than it was before. I believe that the Social Credit doctrine is really a means of salvation for our country.

Bishop Nestor Ngoy

“Social Credit is a solution for my country”

Here are excerpts from the speech of Fr. Al-bert Kaumba-Mutwata at our Congress:

My dream has come true. My Bishop (Most Rev. Nestor Ngoy) knows that for a long time, even as a priest, that I have often been preoccu-pied with solving the problem of injustice in my country. I went once on a pilgrimage to Poland to the sanctuary of Divine Mercy of Sister Faustina. I think that this really touched me; I really loved my stay in Poland.

The situations of injustice that we live in my country, upset, touch, and revolt me. I thought before that we could even fight with arms, and I thought then that even as a priest I would be ready to carry arms. But afterwards I sensed that the Lord wants us to work with our hearts, with mercy, and with the Gospel.

When I read the books on Social Credit, I knew that they were truly based on the Social Doctrine of the Church, and I saw that it was a solution for my country. In the Democratic Republic of the Congo the banks do not function well. Our coun-try is almost sold to the bankers.

In our country of the Congo even the banks do not function. Many people keep their money in their homes. And even if they keep it in their homes, because the international financiers are crafty, they devalue our money all the time and we lose our purchasing power. We do have goods in stores, but the population dies of hunger even if the food is right next to them.

As my Bishop has said, Social Credit can be a solution for our country. I said to myself, there could be a voice better than mine to make this solution known in my country. I knew that if it was I who spoke of Social Credit in my country, my voice would not be very strong.

It is for this reason that I asked you to invite my Bishop. I know that when he speaks about Social Credit we will have a good voice in Congo. So I wish to thank you. I know that in the Church we need a certain authorization, we need to be man-dated. I needed my Bishop to tell me: “Yes, you can go visit the Pilgrims. You may learn more about So-cial Credit. Once he gives me permission and tells me: ‘You can go there’, then I can forge ahead at one hundred miles an hour or even more!

Something that is killing the Church now, and is taking place among the clergy and laity alike, but especially the priests, is the great disobedi-ence. We have to practice obedience. When the hierarchy speaks and we listen, then we are able to help the Church and the community well. As I have said I needed the voice of my Bishop and now that I have it, we can work together in a very efficient way.

Fr. Albert Kaumba-Mutwata

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“Social Credit is a treasure”

Here are excerpts from the speech of Most Rev. Benjamin Almoneda, emeritus Bishop of Daet in the Philippines:

The Filipino people are very simple people. They live on 7,000 islands. (The number given the last time they counted them.) The country was dis-covered in 1571 by the missionaries. The Filipinos were Christianized. What is significant about this fact is that the children who had listened to the missionaries brought the news of the Faith to their parents.

We are a Catholic country. One-half of the Christians in Asia are Filipinos, and two-thirds of the people of the world are Asians. So you see what a responsibility the Filipino Christians have.

Now, I want to tell you what my companions and I have discovered this week and the years that we have come here. In the 15 years that I have known Social Credit, I have discovered a treasure, as we call Social Credit a treasure. But during this week, I appreciated this treasure even more. As Miss Tardif said many times, this week has been a great light.

What I learned during this week is that the im-portant thing to do now is education, to educate. They say that the mark of an educated person is someone who is able to communicate with any-one, the highest person to the lowest person. By all he can be understood. And I think that we need people like that: educated to be able to communi-cate with everybody. Unfortunately, the ones who are dominating this education are the mass media. It is the Church that should be the educators.

They talk about me as being Bishop emeritus of Daet. Emeritus means retired. To understand this means you have to do something else after. And that is what I will continue to do even more: to share the ideals of Social Credit.

Providentially, just a few days after I was de-clared emeritus, I had visitors from the head of the missionary seminaries of the dioceses which are to be sent out of the country. And I was asked to be their spiritual director. This is an international group of 25 seminarians and theologians. And I would like to instill into them the ideas of the So-cial Credit philosophy.

We say that the Filipinos are admired all over the world; anywhere all over the world you will find Filipinos. They go all over to get a better fu-ture for their families. They go all over the world. There are even Filipinos in Alaska. Now look at this: our government, even the wife of our dicta-tor Marcos, was the one who coined the words, that the Filipino domestics who are working in the other parts of the world bring to the Philippines billions of pesos. And they always say these are the heroes, the new heroes. But in reality, they are not heroes but martyrs! They are martyrs of the situation, of the New World Order. When I was in Europe in 1960 I had not seen any Filipinos ex-cept those who were working in the embassy. But now they are obliged to go out of the Philippines because of their families. And so the families are being destroyed.

Moving?Make sure “Michael” moves with you

If you are about to move, or have just moved, it is very important to give your new address to your post office, so that it can inform us about it. Otherwise, Canada Post returns your “Michael” Journal to our office with the notation “moved, address unknown,” and charges 95 cents for each paper thus returned.


Mr. Bill Daly is a long-stand-ing Social Crediter of New Zea-land, who attended our Congress this year, and delivered a brilliant lecture on the distinction between the real physical world and the world of money:

There is a saying that when a problem is cor-rectly understood it is already half solved. Our money problem is not understood and the sub-ject is surrounded by superstitions and myths. Money and the money system are human inven-tions. When Christopher Columbus came to the Americas and Captain Cook to Australia and New Zealand they did not find any money, nor did they bring shiploads of dollars. People established these systems and created some money.

There is a common belief that money is creat-ed when goods are manufactured or food grown by a farmer. But money creation is done by a dif-ferent organisation altogether. This function is undertaken by the banks.

It happens like this. When a factory receives an order to supply goods it has to buy raw materi-als, pay labour and meet its overheads in the pro-cess of making these goods. The bank provides an overdraft facility. The factory meets its expenses by drawing upon this. When the company sells and gets payment for its new production it pays this to its account at the bank and the overdraft is cancelled out. The money no longer exists. Every day billions of dollars are created and cancelled in an ongoing dynamic process. It’s an accounting procedure.

We should have no objection to this basic function of the banks. It is an administrative ser-vice provided to society. It is a vital function and essential to facilitate modern production. But be-cause there is presently a financial monopoly this influence or power is usually directed to encour-aging monopolisation elsewhere. We see this in financial pressure and propaganda at the levels of government and industry.

Mostly such propaganda is opposite to the facts. There is plenty of evidence that usually smaller farms and enterprises are, when it comes to real physical facts, more efficient. And decen-tralised political structures are usually more satis-factory for citizens. The true purpose of having a production system is to meet the requirements of people and efficiency should be a measure of human satisfaction.

There is a principle known as subsidiary. It was widely acknowledged in the old Catholic Europe. It means that nothing ought to be undertaken by a larger organisation that can be adequately under-taken by a smaller one. If smaller family farms can supply a society’s food then that’s what should happen. If smaller factories can provide the things that people in that locality want then they should. Subsidiary basically means that when things are measured in physical terms, that is in the energy, materials and human time required smaller scale and localisation are more efficient.

We need larger enterprises only when we want things like jet airliners and ships that can’t be made in any other way. It is a simple case of whatever works best is best.

In our minds we must see the difference be-tween the real cost of things and their financial costs. The real cost of making a pair of shoes, is the raw materials, and the time and personal con-sumptions of the people involved. The financial cost is the end result of the accounting process involved and is a figure written in monetary terms. It has been society as a whole that has provided the food and other material needs consumed by the workers in the shoe factory.

By distinguishing between the real physical costs of making things and the financial measure-ment of these costs we save ourselves a great deal of difficulty.

This then allows us to distinguish between the real physical world and the world of money. The physical world is the world we can touch and see; the earth with its wonderful beauty and enormous

Demystifying money and its roleprovisions; the existing infrastructures in our countries of houses and factories, roads, power stations, electrical transmission lines, communica-tion and transportation systems; highly developed systems of management and production, govern-mental systems, facilities for research and inven-tion, and so much more. All these things are real wealth. The accounting mechanism called money creates a financial figure by which we can put a measure on these.

What should be the purpose of having a pro-duction system? It is to provide for consumption. It’s that simple. Its primary role is not to provide employment or exports.

This raises a philosophical question concern-ing how we see ourselves and others. Are we economic units or is the purpose of our lives and of everyone else of greater significance which re-quires the greatest possible individual freedom and opportunity for personal development. This is really a spiritual issue, but it can’t be separated from discussing the role of money in society.

Every collectivist movement believes that people are economic units. This is the belief of the communists and socialists, the Nazis and Fascists. And it is a belief of monopoly capitalism and in recent centuries of the more puritanical elements within Christianity. It is really a horrible belief and denies the deeper requirements of human nature which are essential for personal spiritual develop-ment. And the main tool by which the collectivist inclination is imposed is monopolised finance. In Stalin’s Russia it was the bayonet. The financial mechanism is thus perverted.

It does perform to some extent its rightful function but its monopolised position has put too much power into the hands of people who are not elected political representatives; it gives them undue influence over government, the media, in-dustry and education; and caused an enormous and artificial system of unrepayable money debt to be imposed on every sector of society and to every comer of the world.

The pressure to endlessly increase produc-tion and trade, with its resultant pollution, wast-age of peoples’ time and materials, is a financial pressure. It causes junk items and people every-where and their families and towns and cities to be disrupted and stressed by the pressures of money debt. It forces our farmers and business folk to take cost cutting and production increases to unnatural excess.

Technically the solutions are quite simple. Politically and philosophically there is a bit more involved. Technically, it is a simple matter of first-ly recognising the natural functions of money, of grasping how it presently operates. Then we can see that the money system is not completely wrong. But it needs correcting.

The money system must be put into its cor-rect place in society. Its natural relationship to so-ciety is much the same as the relationship of an accounting department to a large company. The role of the banker is as society’s bookkeeper.

The financial corrections required include that the financial system needs not only to provide the financial credits needed for the production system to produce, but that consumption be also satisfac-torily financed.

Conventional economics mistakenly teaches that industry does distribute sufficient money to society to buy everything produced. But conven-tional economic doctrine leaves out the factor of time from its equation. When we factor in time we see that less money is distributed to society than is required to cancel the prices of the goods distrib-uted in that same period.

Without some other factors this would cause commerce to come to a quick stop. So why doesn’t it ? Because the problem is recognised, even if only in a clumsy and almost unconscious way by gov-ernment economic advisers and bankers. Hence, there is a huge and continuous flow of new money from the banks that goes directly toward financing consumption. We loosely call it consumer debt. It is provided for consumption via credit cards, per-

sonal loans and overdraft facilities, mortgages on private properties and various schemes for time payment.

Society’s bookkeepers should ensure the ad-equate financing of the manufacturing of the prod-ucts demanded by consumers and also ensure that consumption is also properly financed with-out leaving a long trail of debt long after the goods have been consumed. The banking or money sys-tem is a book-keeping or accounting system. It must be sensibly administered.

Claims that a money system should be based on gold or some other precious metal only show a lack of appreciation of what money and its func-tion is. Money is required for production and con-sumption. When the particular goods have been consumed that money needs to be withdrawn from existence. This is not complicated. It is just a matter of book keeping and it is largely how the system presently functions, except that the finan-cial monopoly imposes permanent debt on every-one, resulting in undue stresses and higher char-ges and taxes.

The realistic analysis of the money system after World War One was able to be made by Clif-ford Douglas because he was an engineer, not a trained economist with his head full of myths and superstitutions and vague theories.

Instead of the banks loading consumers with endless unrepayable debt Social Credit has pro-posed the issue of a personal national dividend to everyone and a discounted price. This would make up the short fall in purchasing power and recognises that our machine age makes possible a society with increasing economic freedom for all.

The easiest way to understand this is to for-get momentarily about money and just look at the real physical world. If modern technology al-lows the increasing use of machines and robots in manufacturing this does not cause any shortage of real goods or wealth. The purpose of making these things is still to meet the requirements of every member of society, and so everyone must be able to get access to these goods whether they were employed at that period or not.

The greatest factor in modern production are the increment of association and the cultural heritage, which is all the accumulation of know-ledge and technology, much of which has been bequeathed to the world by people who are now long dead. Who invented the wheel, or the cogged gear for example. The knowledge about these is now common property.

None of this necessary financial correction threatens private ownership as the socialists ad-vocate. A factory or a lathe is the private property of those who have been enterprising or benefited from a family inheritance. But the products of the factory have a more communal nature in that they could not be made without the knowledge behind their manufacture, behind the invention of the lathe, of the huge infrastructure of roads, electri-city and communications. A social dividend is the right of all people in the modern world.

The existing money system is highly de-veloped. It does facilitate an enormous co-oper-ation between people all over the world but it needs some corrections. If we fail to do this there will be increased wastage of materials and peoples lives, of pollution, of the breakdown of towns and cities as governments find it increasing difficult to finance maintenance.

In conclusion I must emphasis that the pro-posals known as social credit are not a scheme or plan to relieve poverty. Social Credit is not in fact a scheme at all. It is a way of seeing things, of seeing the reality of the physical world in which we live; of getting around the obscurities caused by con-ventional money-dominated economic thinking.

From this greater view of reality comes the suggestions of financial correction associated with the social credit movement. It would of course greatly relieve poverty. It would do much more than this. It would provide everyone with the basic economic security they require. It would achieve this not as some sort of good will scheme run by better thinking governments, but because the material world made by God provides suffi-cient abundance for all.

Bill Daly


In the previous issue of “Michael”, we pub-lished Lesson 8, which explained that there is no need to create a new political party to have the Social Credit principles applied into the laws of our countries, but simply to educate the people on the money issue. In this issue, we publish Lesson 9, which compares the Social Credit proposals with the social doctrine of the Catholic Church. We have printed a 100-page booklet that contains the 10 lessons that you can order from our office at $8 each (postage included) if you live in Canada; $11 for the U.S.A., and $13 for overseas. Good reading!

Alain Pilote

Social Credit: applied ChristianityClifford Hugh Douglas once said that Social

Credit is in essence applied Christianity. The So-cial Doctrine of the Roman Catholic Church and Social Credit show that the financial proposal ap-plies the Church’s teaching on Social Doctrine.

Vers Demain (literally, “Towards tomorrow”, the French-language version of this journal) was founded by Louis Even and Gilberte Cote-Mercier, and was first published in Canada in 1939. An edi-tion in English called “Michael” followed in 1953. An edition in Polish appeared in 1999, and an edi-tion in Spanish in 2003. The “white berets” have been traveling all over the world for the last 68 years bringing the message of Vers Demain to the world.

The message carried by the journals is still the same in 2007 as it was in 1939. The objective is to promote the development of a Christian society through the diffusion and implementation of the teaching of the Church in every sector of society, including financial. Our founders called it Vers De-main which means “towards tomorrow” insuring a brighter future.

Louis Even was convinced that a better world could be built primarily upon the eternal principle of the Gospel and the teachings of the Roman Catholic Church. The mission statement of the journals is clearly set on the front page of every issue under the logo:

On the far left, “A Journal of Catholic Patriots, for the Kingship of Christ and Mary, in the souls, families and countries” and on the right, “For a Social Credit Economy, in accordance with the teachings of the Church through the vigilant ac-tion of heads of families, and not through pol-itical parties.” (This means, among other things, that the “Social Credit” philosophy that is referred to here has nothing to do with political parties, not even so-called “Social Credit parties”, but is sim-ply an economic reform that can be applied by any political party in power).

“Michael” is therefore a journal of Catholic patriots, that also deals with an economic re-form, with “Social Credit.” Why? “What does this have to do with religion?” some might ask. The “Social Credit” system is nothing but a method, a way to apply the Church’s social doc-trine, which is an integral part of the teaching of the Church. So in this the “Michael” Journal does not depart from its first objective which is “to promote the development of a more Chris-tian society through the diffusion of the teaching of the Roman Catholic Church.”

Why a social doctrine?If the Church intervenes in social matters, and

has developed a set of principles that came to be called the “social doctrine of the Church”, it is es-

sentially because, as Pope Benedict XV said, “it is on the economic field that the salvation of souls is at stake.”

His immediate successor, Pope Pius XI, stated, “It may be said with all truth that nowadays the conditions of social and economic life are such that vast multitudes of men can only with great difficulty pay attention to that one thing neces-sary, namely their eternal salvation.” (Encyclical letter Quadragesimo Anno, May 15, 1931.)

Pius XII used similar words, in his June 1, 1941 radio-broadcast: “How could the Church — a so loving Mother who cares about the well-being of her sons — be permitted to remain indifferent when she sees their hardships, to remain silent or pretend not to see and not to understand so-cial conditions which, voluntarily or not, make it difficult and practically impossible a Christian conduct in conformity with the Commandments of the Sovereign Lawgiver?” Throughout the centuries the Popes have continued to echo this message.

Permeating society with the Gospel On October 25,

2004, the Pontifical Council for Justice and Peace published the “Compendium of the Social Doctrine of the Church.” This docu-ment presents the prin-ciples of the Church’s Social Doctrine in di-verse areas of public life. Work on the vol-ume began under the presidency of Cardinal

Francois Xavier Nguyen Van Thuan.

The book is dedicated to the late Holy Father John Paul II, “master of social doctrine and evan-gelical witness to justice and peace” who, in the 1999 Post-synodal Apostolic Exhortation Ecclesia in America recommended that “it would be very useful to have a compendium or approved synthe-sis of Catholic social doctrine, including a catech-ism which would show the connection between it and the new evangelization.”

The Compendium states that: “the Church’ so-cial doctrine is an integral part of her evangelizing ministry….nothing that concerns the community of men and women, situations and problems re-garding justice, freedom, development, relations between peoples, peace, is foreign to evangeliza-tion. Evangelization would be incomplete if it did not take into account the mutual demands con-tinually made by the Gospel and by the concrete, personal and social life of man.”

One reads in Paragraph 71: “On the one hand, religion must not be restricted ‘to the purely pri-vate sphere’; on the other, the Christian mes-sage must not be relegated to a purely other-worldly salvation incapable of shedding light on our earthly existence. Because of the public relevance of the Gospel and faith, because of the corrupting effects of injustice, that is, of sin, the Church cannot remain indifferent to social mat-ters. To the Church belongs the right always and

everywhere to announce moral principles, in-cluding those pertaining to the social order, and to make judgments on any human affairs to the extent that they are required by the fundamental rights of the human person or the salvation of souls.”

The Church cannot remain indifferent to the plagues of hunger and indebtedness in a world which jeopardize the salvation of souls. This is why the Church calls for reform of financial and economic systems which would put them at the service of human beings. The Church presents the moral principle upon which any financial sys-tem must be judged. The Church calls on the lay faithful to practice these principles in a practical manner. The lay faithful have the role of renew-ing the temporal order and bring it into line with God’s plan working for solutions of the economic plan as the ultimate mission.

Social CreditIt is for this reason that Louis Even decided

to spread the Social Credit doctrine, which is a set of principles and financial proposals that were brought forth for the first time in 1918 by Scottish engineer Clifford Hugh Douglas.

When Louis Even discovered the great light of Social Credit in 1935, he immediately understood how this solution would apply Christian principles of social justice in economics. The right of all to the use of material goods and the distribution of daily bread to all through the allocation of a social dividend to every human being. Louis Even made it his duty to bring the great light of Social Credit to all because he understood the importance of this doctrine.

The four basic principlesof the Church’s social doctrine

The social doctrine of the Church can be sum-marized in four principles, or “pillars”, upon which every system in society must be founded. Here is quote from paragraph 160 through 161 of the Compendium of Social Doctrine of the Church:

“The permanent principles of the Church’s so-cial doctrine constitute the very heart of Catholic social teaching. These are the principles of:

1. The dignity of the human person, which is the foundation of all the other principles and content of the Church’s social doctrine;

2. the common good

3. subsidiary

4. solidarity

“These are principles of a general and fun-damental character, since they concern the real-

Social Credit explained in 10 lessonsLesson 9: Social Credit and the

Social Doctrine of the Church (Part I)

(continued on page 7)

“A structural reform of the world financial system is, without doubt, one of the initia-tives that seem the most urgent and neces-sary.” — John Paul II


ity of society in its entirety… Because of their permanence in time and their universality of meaning, the Church presents them as the pri-mary and fundamental parameters of reference for interpreting and evaluating social phenom-ena, which is the necessary source for working out the criteria for the discernment and orienta-tion of social interactions in every area.”

Primacy of the human personThe social doctrine of the Church can be sum-

marized in a basic principle, the primacy of the human person:

“The Church’s teaching on social matters has truth as its guide, justice, as its end, and love as its driving force… the cardinal point of this teaching is that individual men are necessarily the foundation, cause, and end of all social insti-tutions.” (Pope John XXIII, encyclical letter Mater et Magistra, May 15, 1961.)

The Compendium states: “The Church sees in men and women, in every person, the living image of God Himself. This image finds, and must always find anew, an ever deeper and fuller un-folding of itself in the mystery of Christ, the Per-fect Image of God, the One who reveals God to man and man to himself.” (Paragraph 105.)

“All of social life is an expression of its un-mistakable protagonist: the human person: ‘The human person is, and must always remain, the subject, foundation and goal of social life.’” (Pius XII, radio message of Dec. 24, 1944.)

“A just society can become a reality only when it is based on the respect of the transcendent dig-nity of the human person. The person represents the ultimate end of society, by which it is ordered to the person: ‘Hence, the social order and its de-velopment must invariably work to the benefit of the human person, since the order of things is to be subordinate to the order of persons, and not the other way around.’” (Vatican II, Pastoral Con-stitution Gaudium et Spes, 26.)

“Respect for human dignity can in no way be separated from obedience to this principle. It is necessary to ‘consider every neighbor without exception as another self, taking into account first of all his life and the means necessary for living it with dignity.’ Every political, economic, social, scientific and cultural program must be inspired by the awareness of the primacy of each human being over society.” (Paragraph 132.)

Systems at the service of manSocial Credit shares the same philosophy.

In the first chapter of his book, Economic Dem-ocracy, Clifford Hugh Douglas wrote: “Systems are made for men, and not men for systems, and the interest of man which is self-development, is above these systems.”

In his first Encyclical Letter Redemptor Hom-inis (The Redeemer of Man), Pope John Paul II spoke of “the indispensable transformations of the structures of economic life of poverty amidst plenty that brings into question the financial and monetary mechanisms… Man cannot relinquish himself or the place in the visible world that belongs to him; he cannot become the slave of things, the slave of economic systems, the slave of production, the slave of his own products.”

So it is very clear in these quotes that all systems must be at the service of man and that includes the financial and economic systems: “Again, I want to tackle a very delicate and pain-ful issue. I mean the torment of the representa-tives of several countries, who no longer know how to face the fearful problem of indebtedness. A structural reform of the world financial system is, without doubt, one of the initiatives that seem the most urgent and necessary.” (Message given by Pope John Paul II, to the 6th United Nations Conference on Trade and Development in Geneva on September 26, 1985.)

“As a democratic society, see carefully to all that is happening in this powerful world of money! The world of finance is also a human world, our world, submitted to the conscience of all of us; for it too exist ethical principles. So see especially to it that you may bring a contribu-

tion to world peace with your economy and your banks and not a contribution — perhaps in an indirect way — to war and injustice!” (John Paul II, homily at Flueli, Switzerland, June 14, 1984.)

In his encyclical letter Centesimus Annus that was issued in 1991 for the 100th Anniversary of Leo XIII’s encyclical Rerum Novarum, Pope John Paul II drew a list of the basic human rights:

“The right to life, an integral part of which is the right of the child to develop in the mother’s womb from the moment of conception; the right to live in a united family and in a moral environment condu-cive to the growth of the child’s personal-ity; the right to devel-op one’s intelligence and freedom in seek ing and knowing the

truth; the right to share in the work which makes wise use of the earth’s material resources, and to derive from that work the means to support one-self and one’s dependents; and the right freely to establish a family, to have and to rear children through the responsible exercise of one’s sexual-ity. In a certain sense, the source and synthesis of these rights is religious freedom, understood as the right to live in the truth of one’s faith and in conformity with one’s transcendent dignity as a person.”

Capitalism must be correctedThe social doctrine of the Church stands

above existing economic systems, since it con-fines itself to the level of principles. An economic system is good only to the extent that it applies the principles of justice taught by the Church. As Pope John Paul II wrote in 1987, in his encyclical letter Sollicitudo Rei Socialis: “The tension be-tween East and West is an opposition... between two concepts of the development of individuals and peoples, both concepts being imperfect and in need of radical correction... This is one of the reasons why the Church’s social doctrine adopts a critical attitude towards both liberal capitalism and Marxist collectivism.”

We may understand why the Church condemns Communism or Marxist collectivism which as Pope Pius XI wrote, is “intrinsically evil” and anti-Chris-tian with its avowed goal being the complete de-struction of private property, family and religion. Why would the Church condemn capitalism?

In the second chapter of his encyclical Cente-sium Annus, John Paul II recalls the different events that have taken place in the world since Leo XIII’s Rerum Novarum up to the present day, including the two world wars and the establishment of Com-munism in Eastern Eur-ope. He indicates how Leo XIII was right to denounce socialism which far from solving the social ques-tion, would turn out to be a huge failure causing millions of innocent victims to suffer:

“Pope Leo foresaw the negative conse-quences — political, social and economic — of the social order proposed by ‘socialism’… One must emphasize here the clarity in recognizing the evil of a solution which, by appearing to re-verse the positions of the poor and the rich, was in reality detrimental to the very people whom it was meant to help. The remedy would prove worse than the sickness. By defining the nature of the socialism of his day as the suppression of private property, Leo XIII arrived at the crux of the problem.”

John Paul II said that the fundamental error of socialism is atheism because when a person denies the existence of God, of a superior being who created man, one also denies the existence of all moral law. The dignity and rights of the hu-

man person are destroyed, which leads to dicta-torships where the State decides what is good for the individual. This also leads to social disorder and anarchy, where each individual makes up his own conception of good and evil.

Even if Marxism has collapsed, this does not mean the triumph of capitalism. Even after the fall of Communism there are still millions of poor people and situations of injustice in the world:

“The Marxist solution has failed, but the realities of marginalization and exploitation re-main in the world, especially the Third World, as does the reality of human alienation, especially in the more advanced countries. Against these phenomena the Church strongly raises her voice. Vast multitudes are still living in conditions of great material and moral poverty. The collapse of the Communist system in so many countries certainly removes an obstacle to facing these problems in an appropriate and realistic way, but it is not enough to bring about their solu-tion. Indeed, there is a risk that a radical capital-istic ideology could spread which refuses even to consider these problems, in the a priori belief that any attempt to solve them is doomed to fail-ure, and which blindly entrusts their solution to the free development of market forces.” (Centes-imus Annus, 42.)

In this encyclical letter, John Paul II recognizes the merits of free enterprise, private initiative and profit: “It would appear that, on the level of in-dividual nations and of international relations, the free market is the most efficient instrument for utilizing resources and effectively responding to needs. But this is true only for those needs which are ‘solvent’, insofar as they are endowed with purchasing power, and for those resources which are ‘marketable’, insofar as they are ca-pable of obtaining a satisfactory price. But there are many human needs which find no place on the market. It is a strict duty of justice and truth not to allow fundamental human needs to remain unsatisfied, and not to allow those burdened by such needs to perish.” (n. 34.)

The fault that the Church finds with present capitalism is then neither private property nor free enterprise. Far from wishing the disappear-ance of private property the Church rather wishes its widespread availability so that all may become real owners of capital and be real “capitalists”:

“The dignity of the human person neces-sarily requires the right of using external goods in order to live accord-ing to the right norm of nature. And to this right corresponds a most ser-ious obligation, which requires that, so far as possible, there be given to all an opportunity of possessing private prop-erty... Therefore, it is ne-cessary to modify economic and social life so that the way is made easier for widespread pri-vate possession of such things as durable goods, homes, gardens, tools requisite for artisan enter-prises and family-type farms, investments in en-terprises of medium or large size.” (Pope John XXIII, encyclical letter Mater et Magistra, May 15, 1961, nn. 114-115.)

Social Credit with its dividend to every indi-vidual would acknowledge every human being as a capitalist, a co-heir of the natural resources and progress, some of which are human inventions and technology.

Capitalism has been vitiatedby the financial system

The fault that the Church finds with the capi-talist system is the fact that each and every hu-man being living on the planet does not have ac-cess to a minimum of material goods. So they are not allowed to have a decent life and even in the most advanced countries there are thousands of people who do not eat their fill. It is the principle of the destination of human goods that is not ful-

(continued from page 6)

John XXIII

(continued on page 8

John Paul II

Leo XIII


filled: there is plenty of production, it is the distri-bution that is defective.

And in the present system the instrument that makes possible the distribution of goods and ser-vices, the symbol that allows people to get prod-ucts, is money. It is therefore the money system, the financial system that is at fault in capitalism.

Pope Pius XI wrote in Quadragesimo Anno in 1931: “Capitalism itself is not to be condemned. And surely it is not vicious of its very nature, but it has been vitiated.”

What the Church condemns is not capital-ism as a producing system, but, according to the words of Pope Paul VI, “the calamitous system that accompanies it,” which is the financial system:

“This unchecked liberalism led to dic-tatorship rightly de-nounced by Pope Pius XI as producing `the international imperi-alism of money’. One cannot condemn such abuses too strongly, because — let us again recall solemnly — the economy should be at the service of man. But if it is true that a type of capitalism has been the source of excessive suffering, injustices and fratricidal conflicts whose effects still persist, it would be wrong to attribute to industrialization itself evils that belong to the calamitous system that accompanied it. On the contrary, one must recognize in all justice the irreplaceable contri-bution made by the organization and the growth of industry to the task of development.” (Paul VI, Encyclical Letter Populorum Progressio, on the development of peoples, March 26, 1967, n. 26.)

The defect of the system: moneyis created by the banks as a debt

It is the financial system that does not accom-plish its purpose; it has been diverted from its end that is to makes the goods meet the needs. Money should be nothing but an instrument of distribution and a symbol that gives a claim, in other words a simple accounting system.

Money should be a servant, but the bankers in appropriating the control over its creation, have made it an instrument of domination. Since people cannot live without money everyone must, and this includes governments, corporations, and in-dividuals; must submit to the conditions imposed upon them by the bankers to obtain money. Money means having the right to live in today’s society. This establishes a real dictatorship over economic life, and so the bankers have become the masters of our lives. Pope Pius XI was quite right when he said in Quadragesimo Anno:

“This power becomes particularly irresistible when exercised by those who, because they hold and control money, are able also to govern credit and determine its allotment, for that reason sup-plying, so to speak, the lifeblood to the entire economic body, and grasping, as it were, in their hands the very soul of production, so that no one dare breathe against their will.” (n. 106.)

There is no way any country can get out of debt in the present system, since all money is cre-ated as a debt: all the money that exists comes into circulation only when it is lent by the banks with interest. And when the loan is paid back to the bank, this money being withdrawn from circulation, it ceases to exist. In other words new money is created every time banks make a loan and this same money is destroyed every time loans are paid back.

The fundamental flaw in this system is that when banks create new money in the form of loans, they ask the borrowers to pay back more money than what was created. The banks create the prin-cipal, but not the interest. And since it is impos-sible to pay back money that does not exist, debts

must pile up, or you must borrow also the amount to pay the interest. This does not solve your prob-lem because you fall even deeper into debt.

This creation of money as debt by the inter-national bankers is the means of imposing their will upon individuals and of controlling the world:

“Among the actions and attitudes opposed to the will of God, the good of neighbour and the ‘structures’ created by them, two are very typ-ical: on the one hand, the all-consuming desire for profit, and on the other, the thirst for power, with the intention of imposing one’s will upon others.” (John Paul II, encyclical letter Sollicitudo rei socialis, n. 37.)

Since money is an instrument that is basic-ally social, the Social Credit doctrine propos-es that money be issued by society and not by private bankers for their own profit. Pope Pius XI stated in Quadragesimo Anno:

“There are certain categories of goods for which one can maintain with reason that they must be reserved to the community when they come to confer such an economic power that it cannot, without danger to the common good, be left to the care of private individuals.”

The effect of compound interestInstitutions like the International Monetary

Fund and the World Bank pretend to help coun-tries in financial difficulties with their loans, but because of the interest charges (compound in-terest) they have to pay them back and so these countries end up even poorer than they were be-fore the loans were made. Here are some striking examples: During the time period of 1980-1990 Latin American countries paid $418 billion in inter-est on original loans of $80 billion... and they still owed the capital even though they paid it back more than five times!

In Canada things are even worse: 93% of the national debt of $562 billion (in 2003) was made up of interest charges: the original capital borrowed ($39 billion) represents only 7% of the debt. The remaining $523 billion covers what it cost to borrow that $39 billion!

According to the Jubilee 2000 Coalition for every dollar flowing as aid to poor countries each year $8 are sent back in debt payments. It is ex-amples of debt systems like these that brought Saint Leo to write: “The avarice that claims to do its neighbour a good turn while it deceives him is unjust and insolent... He who, among the other rules of a pious conduct, will not have lent his money at usury, will enjoy eternal rest... whereas he who gets richer to the detriment of others deserves, in return, eternal damnation.” Saint John Chrysostom also wrote: “Nothing is more shameful nor cruel than usury.”

Debts must be cancelledAny sensible person will realize that it is crim-

inal to require nations to continue to pay interest on debts that have already been paid several times. We can see now why the Church condemns usury and calls for the cancellation of debts. When you understand that the money lent by banks is literal-ly created out of nothing, with a simple stroke of the pen (or entering digits in computers), then it is easy to understand that debts can be cancelled without anyone being penalized.

On December 27, 1986, the Pontifical Jus-tice and Peace Commission issued a document entitled An Ethical Approach to the International Debt Question. Here are some excerpts to help emphasize our point:

“Debtor countries, in fact, find themselves caught in a vicious circle. In order to pay back their debts, they are obliged to transfer ever

greater amounts of money outside the country. These are resources which should have been available for internal purposes and investment and therefore for their own development.

“Debt servicing cannot be met at the price of the asphyxiation of a country’s economy, and no government can morally demand of its people privations incompatible with human dignity... With the Gospel as the source of inspiration, other types of action could also be contemplated such as granting extensions, partial or even total remission of debts... In certain cases, the creditor States could convert the loans into grants.

“The Church restates the priority to be grant-ed to people and their needs, above and beyond the constraints and financial mechanisms often advanced as the only imperatives.”

Pope John Paul II wrote in his encyclical let-ter Centesimus Annus (n. 35): “The principle that debts must be paid is certainly just. (Note from the “Michael” Journal: to pay the capital is just, but not to pay the interest.) It is not right to de-mand or expect payment when the effect would be the imposition of political choices leading to hunger and despair for entire peoples. It cannot be expected that the debts which have been con-tracted should be paid at the price of unbearable sacrifices. In such cases it is necessary to find — as in fact is partly happening — ways to lighten, defer, or even cancel the debt, compatible with the fundamental right of peoples to subsistence and progress.”

In preparation for the Great Jubilee of the Year 2000 Pope John Paul II mentioned on several oc-casions the need to cancel all debts. Here are ex-cerpts from his weekly audience of Nov. 3, 1999:

“In the jubilee years of Old Testament times, people recovered family property lost through payment of debt, and those who had lost their freedom through debt, were freed. This was be-cause the land belonged to God, who gave it to the whole community to use for its own bene-fit. The jubilee reminds us of the demands of the common good and of the fact that the world’s resources are meant for everyone. It is thus an appropriate time to give thought to reducing substantially, if not cancelling outright, the inter-national debt which seriously threatens the fu-ture of many nations.”

Once debts are written off the only way to stop debts building up again and allow nations to make a fresh start is for each nation to create its own debt-free and interest-free money, and stop borrowing at interest from commercial banks and international institution such as the International Monetary Fund and the World Bank. If you leave to private bankers the power to create money, the debts will build up again. This reminds us of the words of Sir Josiah Stamp, former head of the Bank of England:

“Banking was conceived in iniquity and born in sin... Bankers own the earth. Take it away from them, but leave them the power to create money, and, with a flick of a pen, they will cre-ate enough money to buy it back again... Take this great power away from them, and all great fortunes like mine will disappear, and they ought to disappear, for then this would be a better and happier world to live in... But, if you want to con-tinue to be the slaves of the bankers and pay the cost of your own slavery, then let bankers con-tinue to create money and control credit.”

For those who do not understand how banks create money, the only way a debt can be can-celled is to have someone pay it back. But when those who understand the principles of Social Credit and the mechanisms of the banking system say “cancel” the debt, we actually mean it: erase it! We do not ask anyone to pay it and we certainly do not ask the Government to “print money” to pay the debt. What we propose is that the Gov-ernment stop borrowing at interest immediately. It is perfectly able to create money on its own, inter-est free. This is the only solution that goes to the root of the problem and solves it once and for all and it would finally put money at the service of the human person.

Alain Pilote(to be continued in next issue)

Social Credit and the social doctrine(continued from page 7)

Paul VI Pius XI


Some would like to make Canadians believe that it would be a good thing for Canada to give up the Canadian dollar for the American dollar, or even for both countries to adopt a new common currency, the Amero, just like the European coun-tries gave up their national currencies in 2002 for the Euro. Actually, all these arguments are noth-ing but a trap to enslave all nations into a world government.

The Financiers do not want any country to be sovereign and self-sufficient and thus be able to escape their control. In fact, the issuance of a na-tional currency is the first requirement for the im-plementation of the Social Credit principles, with the dividend to every citizen, and the discount on prices. For those who ask how foreign trade will work with a Social Credit currency, Louis Even gives the following answer:

by Louis Even A question, an answer

It is not uncommon to hear the following objection to Social Credit: “But how will foreign trade be carried out with Social Credit money? How will this money be accepted abroad?”

A very simple answer: “The nature of Social Credit money would be exactly the same as the na-ture of today’s money. The same form and the same kind of metal or paper, the same bookkeeping, and the same transferring of debits and credits.”

Then the question falls apart. However, a few notions on foreign trade will show that, under a Social Credit system, foreign trade would meet with much less friction than under the present system, even if the Social Credit system would exist only on one side of the border.

Imports and exportsForeign trade consists of commercial trade

going beyond the country’s borders. To purchase coffee from Brazil, oranges from Florida or Cali-fornia, silk from Japan, cotton from the United States, wine from France, cutlery from England, is, for the Canadians, to import goods. It is foreign trade. Imports are goods that come from abroad.

To sell Canadian paper to New York, Canadian wheat to Europe, nickel to Germany, aluminum to Japan, fish to Italy, bacon to England, is for Can-ada to export goods. It is still foreign trade. Ex-ports are goods that are sent abroad.

Foreign trade is a sound activity and it is com-pletely within the providential order. God gave all of the earth to man, He put on earth all that is needed for the material needs of the whole of hu-manity. But He did not put all of these things into each small corner of the globe.

Certain nations easily produce certain goods and others produce other things better and in large quantities. Therefore it is profitable for men of different countries to trade their surpluses among themselves.

Products cross the bordersIn foreign trade goods go from one country

to another, in both directions, just as within our country goods from towns go to the countryside and goods from the countryside go to towns.

At the grocery store in your town or village you can see the products grouped together, from towns and the countryside.

But at the same grocer’s you can also find things that come neither from our countryside nor our towns. You will find rice from China, tea from Sri Lanka, coffee from Brazil, bananas from the West Indies, books from France, and still other things from almost every country in the world. They are there, it seems, as naturally as the pota-toes from the neighbouring farm.

If you were to visit foreign countries, you would also find Canadian products. You would eat Canadian bacon in London; find flour from Alberta in France’s bakeries, fish from the Gaspe Peninsula on Rome’s tables, paper from the Prov-ince of Quebec in New York’s large printing estab-

lishments.

Money does not cross the borders

But would you find Chinese, Japan-ese, Turkish, Amer-ican currency, or other kinds, in Canada’s wallets and tills as es-sily? Goods go across borders but money does not go across borders as goods do.

This demonstrates im-mediately that money has nothing to do with for-eign taste. It is the products, wherever they may be, that have to do with consumers’ tastes. One buys Chinese rice if one likes it and green tea from Japan; but one does not spend one minute worrying if the Chinese yuan or the Japanese yen is made of gold, silver, paper, rubber, figures, or hieroglyphics.

The product is universal; but money is es-sentially an internal thing. A country’s monetary reform has nothing to do with tastes, ideas, or the

other countries’ governments.

Goods paid for with goodsMoney does not cross the borders like goods

do and in foreign trade goods are paid for with other goods or services. If they are not paid for immediately, there is debt on one side, claim on the other, like when a storekeeper sells on credit.

Obviously when a Canadian orders a rice cargo from China he does not ship a wheat cargo in payment. He goes to his bank and pays in Can-adian currency, in dollars. The banker delivers a credit instrument that the Chinese merchant will exchange in his country for Chinese currency.

But another Chinese merchant will buy a wheat cargo from another Canadian and will go to his own bank to effect his payment in Chinese cur-rency. The bank will send a bill of exchange to the Canadian who exported the wheat, and the Can-adian will be paid at home in Canadian dollars. It is eventually the wheat cargo shipped by one company that paid for the rice cargo imported by another company.

The difficulties with foreign tradeThe transfer of the bills of exchange is done

in banks or brokerage houses and the preponder-ance of these bills of exchange determines what one calls the foreign exchange rate on one side or the other.

However, trade between countries has noth-ing to do with the substance that the money is made of in either country.

Do you think that the German who sells his merchandise to us, who is paid at home in Euros, wonders if one pays for it here in paper money, metal disks, or with a simple cheque drawn on a bank or a credit union? There is not the least dif-ficulty in this regard.

The difficulties with foreign trade come from two things: 1. The countries want to export more than they import; 2. The value of each country’s monetary unit is unstable in relation to itself.

The first difficulty is smoothed awayA country such as Canada will want to export

goods for 2 billion dollars; but will try through tariff barriers or otherwise to limit its imports to $1.5 billion. It wants to send abroad $500 million more in goods than it receives. Not out of charity: it requests payment. But it is reluctant to accept goods in payment, because it wants its citizens to stay very busy, to have work that gives them wages to buy the goods that are left.

The Social Crediters have for a long time, understood and denounced this policy as being as absurd as it is unnatural. But as long as one continues to link the right on goods to wages, as long as one does not want to complement this right by dividends to raise it to the level of offered production, one will continue to look abroad for purchasing power what is lacking to the country’s consumers; one will continue to sell abroad the goods that the citizens may need but cannot pay for. With more exports than imports, one reduces the amount of goods in front of the amount of money instead of agreeing to increase the amount of money in front of the products.

So one respects the rule that wants the per-sonal contribution to production as the only source of purchasing power. Since all countries until now have held to this rule, all have tried to export to others more than they have imported from them. So economic frictions are formed that are harmful to foreign trade and that lead to polit-ical frictions with the tragic outcome of which we are aware.

Social Credit, in putting all the money needed into the country to buy all of the country’s produc-tion, allows this insane madness to disappear. A Social Credit country is ready to export its surplus and in return requests the same surplus quantity from others. The population of a Social Credit country has money to buy what is coming in, with the money that would have bought what is going out. And the foreign country is happy to have this interaction with the Social Credit country.

Social Credit therefore makes this first basis of friction disappear in foreign trade at least in the country that adopts the Social Credit system; trade between this country and all others are im-mediately facilitated and favoured.

The second difficulty is smoothed away The second cause of friction in trade is the in-

stability of the purchasing value of money in one’s own country.

With foreign trade, a certain time elapses be-tween the order and the payment of the received merchandise. The price is agreed upon and the drafts are drawn up at the same time as the or-der. For example, a French businessman sells me Parisian goods for a value of 146 Euros. I accept a draft that will make me pay him, in six months’ time, let us say 200 Canadian dollars (the foreign exchange rate at the time of purchase).

If in six months’ time the restriction of money has caused the dollar value to go up, I will deprive myself of as much purchasing power in paying $200 in six months’ time as if I had paid $250 im-mediately at the time of purchase. It is an injustice that exporters and importers always risk facing with continual inflations and deflations of the sys-tem.

Social Credit, by always maintaining the money supply at the level of the production vol-ume, would maintain a much better stability in the value of the Social Credit country’s monetary unit.

Foreign tradesmen would know what the Canadian Social Credit dollar would signify in six months or a year’s time: It would still have the same value as at the time of sale or purchase.

Trade with a Social Credit nation would there-fore be sought, those who say that Social Credit would be harmful to foreign trade say the exact opposite of what is actually true. It is either be-cause they are unaware of what Social Credit is, or because they are unaware of what foreign trade is.

Louis Even

This text is taken from Louis Even’s 410-page book In this Age of Plenty, that you can order from us at $20 each, postage included.

Louis Even

Social Credit and foreign trade



On September 29th and 30th, our full-time Pil-grims re-enacted the fall of Lucifer and the victory of St. Michael, a play that was very much appreci-ated by the young and not so young people. Here is the text of the play, that contains the teaching of the Church about the fall of Lucifer and the means to protect oneself against the attacks and tempta-tions of the devil.

The creation of the angels(The curtain opens with God the Father seat-

ed on His throne.)

“In the beginning God created heaven and earth. And the earth was void and empty, and darkness was upon the face of the deep; and the spirit of God moved over the waters. And God said: ‘Let there be light’. And there was light.” (Genesis 1:1-3.)

On the first day of Creation, God created the angels in heaven, brilliant like stars in Heaven. All these spiritual beings were created in the state of grace, being destined to adore God and share His bliss for ever. The greatest, most beautiful and most intelligent of the angels was called Lucifer, a name which means “light-bearer”.

(Lucifer enters the scene and kneels before God.)

However, the Divinity itself was not to be made manifest to them face to face and unveiled until they should have merited such a favor by obeying the divine will. The law and command was given to them, to acknowledge God as their Maker and supreme Lord, and to fulfill the end for which they have been created.

(Enter Mary, with the baby Jesus.)

“And a great sign appeared in heaven: A woman clothed with the sun and the moon under her feet, and on her head a crown of twelve stars” (Rev. 12:1); she was expect-ing a son. This woman was the Virgin Mary, and Her son Jesus Christ, the future Re-deemer of humankind.

God the Father then revealed to the angels the future incarnation of His Divine Son, Who they were to adore in His Sacred Humanity, and He then also revealed to the angels the dignity and glory of the Blessed Virgin Who as the Mother of God, they were to venerate as their Queen.

In his pride, Lucifer could not accept that a woman inferior to him in nature should at some future time be made his Queen. He then blas-phemed and cried out:

“Unjust is God in raising the human nature above the angelic. I am the most exalted and beautiful angel, and the triumph belongs to me. It is I who am to place my throne above the stars and who shall be like unto the Highest; I will sub-

ject myself to no one of an inferior nature, and I will not consent that any one take precedence over me or be greater than I. Non serviam! I will not serve God, I cannot accept His will ! ”

The renegade angels, who were accomplices of Lucifer, took up the same rebellious cry. In his revolt, Lucifer brought with him one third of the angels of Heaven: the tail of the red dragon drew a third of the stars of heaven (Rev. 12:4)

(Lucifer leaves and is replaced by Satan.)

The seven capital sinsOnce the most beautiful angel of heaven, Lu-

cifer became Satan, in the form of a horrible red dragon with seven heads, the seven mortal sins, which are commonly called capital, for in these are contained all the other sins and they consti-tute as it were the regiments that rise up against God. They are the sins called pride, envy, avar-ice, anger, luxury, gluttony and sloth. They are the seven diadems with which Lucifer was crowned after being changed into a dragon.

(The seven devils representing the seven capital sins come to the front as their name is called.)

Pride – is a disordered estimation of oneself, in which we prefer ourselves to others and think that we are above them. No-one is exempt from this sin, and we would have a great illusion if we thought that we were never proud. To fight against this sin, we must practice the virtue of humility.

Envy – is a thought that our neighbor has bet-ter things or circumstances than we have and we are happy when something bad happens to him because of this. Envy produces jealousy, hatred, fights, calumnies, vengeance, revenge and other sins of this sort. To fight against this sin, we must practice charity towards our brothers and sisters.

Avarice – is a disordered attachment to world-ly goods, especially money. There are several ex-amples of this: Firstly, negligence of our religious duties and hardness of heart in regards to the poor, injustice and dishonesty. A person who has avarice in his heart is never satisfied, the more he has, the more he wants. To fight against this sin, we must practice detachment from worldly goods.

Anger – is a desire for revenge, vengeance, and also a desire to do violence to those who “get in our way”. We must dominate anger with pa-tience. There is an anger that is holy, called indig-nation, however this is only in the case of injustice against the laws of God and should not be con-fused with a disordered anger because someone did something that hurt our pride, for example.

Impurity or luxury – brings man to the level of an animal, and a disordered view of life. Leads to a disrespect for the human person, as the image and likeness of God. Promotes man to think of others as merely objects for his own pleasure, instead of equal beings created by God. To fight against this sin, we must practice chastity.

Gluttony – is a disordered love of food and drink, if we drink or eat to excess, beyond the necessary nourishment of our bodies. To fight against this sin, we must practice temperance.

Laziness or sloth – is a disordered love of sleep, that causes us to neglect our religion, or our duties in life. To fight against this sin, we must practice our duty in life.

(Then the various sacramentals are shown on the screen.)

To chase away the devil and temptations, we must have recourse to prayer and to sacramentals: the Rosary, holy water, the St. Benedict medal, the scapular of Our Lady of Mount Carmel, etc.

(Enter St. Michael…he kneels before God the Father… then he stops and challenges Satan.)

Then rose St. Michael the Archangel, who took the head of the angels who had remained loyal to God. Saint Michael, burning with zeal for the honor of God and armed with divine power and with his own humility, replied to Satan: “Quis ut Deus? Who is there like unto the Lord, who dwells in the heavens, or who to compare him-self to Him? Be silent, enemy, cease thy dreadful blasphemies, and since iniquity has taken posses-sion of thee, depart from our midst, wretch, and be hurled in thy blind ignorance and wickedness into the dark night and chaos of the infernal pains. But let us, O spirits of the Lord, honor and rever-ence this blessed Woman, who is to give human flesh to the eternal Word; and let us recognize Her as our Queen and Lady.”

(Battle between St. Michael and demons on the stage, one at a time. After he finishes with them, Satan goes up for the final battle.)

“And there was a great battle in heaven; Mi-chael fought with the dragon, and the dragon fought with his angels: and they prevailed not, neither was their place found any more in Heav-en. And the great dragon was cast out, that old serpent, who is called the devil or Satan, who seduced the whole world; and he was cast unto the earth, and his angels were thrown down with him.” (Rev. 12:7-9)

(Satan crawls off the stage after being defeat-ed by St. Michael.)

Through the sins which these disgraced an-gels had committed, they made themselves un-worthy of the eternal vision and company of the Lord. Their memory was blotted out from His mind. Having lost the right to the places, which had been reserved for them, if they had obeyed, it passed over to mankind. The rebellious angels were precipitated in the center of earth, which is hell, where they will be eternally deprived of joy and light.

From that moment, Satan and his followers conceived ferocious hate for Jesus and Mary, as well as for all mankind, which could still obtain a place in Heaven that they, the rebellious angels, had lost for ever.

The fall of Lucifer and victory of St. Michael



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As soon as he entered Hell, Lucifer exerted all his astuteness and diabolical malice in conferring with the demons and concocting plans to bring human beings to rebel against God so that they

too may lose Heaven and go to Hell. Satan said to the other devils:

“Towards this end we must apply all our for-ces, all our solicitude and knowledge. We will subject the human creatures to our influence and

Satan and and the rebellious angels are vanquised by St. Michael.

will, in order to destroy them. We will persecute this race of men and will deprive them of the re-ward promised to them. We will exert all our vigi-lance, to prevent them from arriving at the vision of God, which was denied us unjustly. I will sow new sects and errors, and set up laws contrary to those of the Most High in all things. I will sow discord, excite wars, and stir up nations against each other. I will raise up proud and haughty men to extend the dominion of sin and after they shall have executed my designs, I will bury them in this eternal fire, and in so much the greater torments, the more faithfully they followed me. This is my kingdom and this is the reward which I will give to those who follow me.”

(The demons and Satan leave the scene.)

And St. Michael and his faithful followers won a glorious victory. Heaven was purged of the evil angels, and the veil that covered the Divinity was removed for the glory and happiness of the good and obedient angels.

“And I heard a loud voice saying: Now is come salvation and strength, and the kingdom of our God and the power of his Christ; because the accuser of our brethren is cast forth, who ac-cused them before our God day and night.” (Rev. 12:10)

In reward for his zeal and fidelity, the holy Archangel Michael was made prince and com-mander-in-chief of all the heavenly angels.

(Here St. Michael is crowned by God the Fath-er.)

The money deceptionHere are excerpts from the speech of Dr. An-

thony Spiteri of Malta at our Congress:

I am here today after completing an-other year of teach-ing at the University of Malta where I teach so-cial philosophy, trying to relate it to the phil-osophy of Social Cred-it. Hence, Social Credit I refer to as New Testa-ment socio-economics common sense.

One of the big words in philosophy is the word dialectics. What does this mean? Very generally, it means dialogue. No one single view of things should dictate over others. It means taking competing positions into account; not being pigheaded; being receptive to other view points. So thinking dialectically means learning well the positions within the spectrum of ideas. Coming to know your own way of thinking through the understanding of other views, and then by reasoning clearly, taking the best of them into a rational combination or synthesis. To be sure, this idea of being tolerant towards other per-spectives may indeed have its virtues. It is charit-able to listen to other views, and it is loving to do so. It is certainly a sign of strength to admit one’s weaknesses and to correct one’s thoughts and ac-tions in the light of richer ways.

But there are some matters that are just plain evil. Hence, not to be tolerated. Sure, it is not al-ways easy to tell which ones are which, but there are some that are just plain evil. With the events of 9/11 (its anniversary six years ago next week), we come up against one example of sheer stark evil. This evil is the evil of the world of deception. Mass deception! Money deception! Being con-sensually stunned into a money trance. And this week with the Pilgrims has helped me realize the financial and banking games behind this decep-tion. Should I be tolerant towards them or prayer-ful for their defeat? I think I should be intolerant towards them and prayerful; intolerant towards the manufacturing of poverty, and single minded about a system of credit that does not hurt any more. I think the colour of truth on this issue is not grey. It is very white – white like the colour of the Lamb. Thank you very much!

Anthony Spiteri



The triumphant entrance of Our Lady of America in New York City“I am Our Lady of America. I desire that my children

honor me, especially by the purity of their lives.”

On September 10, 2007 New York City wel-comed the arrival of the statue of “Our Lady of America” in preparation for the sixth anniversary of the September 11, 2001 events. This statue has its origins in a private revelation that was given fifty years ago to an American nun, Sister Mary Ephrem (Mildred Neuzil), of the Precious Blood Sisters (1933-1979) who was later a Contempla-tive of the Indwelling Trinity (1979 - until her death on January 10, 2000).

BackgroundSister Mary Ephrem

said she was asked by The Blessed Virgin Mary to draw a picture accord-ing to the vision of Our Lady of America and have a statue constructed ac-cordingly and placed after a solemn procession into the National Shrine of the Immaculate Conception, in Washington, D.C.. The Blessed Virgin Mary wish-es to be honored in the National Shrine of the Im-maculate Conception at Washington D.C. as Our

Lady of America. Our Lady says that if this is done, the United States of America would turn back to-ward morality and the shrine would become a place of “wonders.”

This devotion to the Blessed Virgin Mary under the title of Our Lady of America enjoys complete canonical approval through former Archbishop of Cincinatti, Ohio, the late Paul Francis Leibold, who approved in 1963 for public devotion this private apparition of the Blessed Virgin Mary to Sister Mary Ephrem. Furthermore, many other Bishops have also shown their approval by their promo-tion of this devotion.

More recently, on May 31, 2007, feast of the Queenship of Mary, the Most Reverend Raymond L. Burke, Archbishop of the Diocese of St. Louis, Missouri, issued a letter of opinion on Our Lady of America. He stated that, “What can be conclud-ed canonically is that the devotion was both ap-proved by Archbishop Leibold and, what is more, was actively promoted by him. In addition, over the years, other Bishops have approved the devo-tion and have participated in public devotion to the Mother of God, under the title of Our Lady of America.”

It was on the eve of the feast of the North American martyrs, September 25, 1956, that Our Lady appeared to Sr. Mary Ephrem. Her first words were: “I am Our Lady of America,” said The Blessed Virgin. “I desire that my children honor me, especially by the purity of their lives.”

In 1938, Sister began to have what seemed like mystical spiritual experiences. She thought little of them, presuming all religious have them. As these visits took on the nature of a specific pro-gram of devotion to Mary which Sister was asked to propagate, she then turned to Monsignor Paul F. Leibold. Monsignor Leibold, later Archbishop of the Cincinnati, Ohio Archdiocese, would be her spiritual director from many years until 1972, when he suddenly died due to an aneurysm.

Archbishop Leibold had become so con-vinced of the authenticity of this message that he approved Sister’s writings and placed his impri-matur on the design of the medal. Our Lady had asked Sister to have struck a medal that would bear the image of Our Lady of America on the front and the symbol of the Christian Family and the Blessed Trinity on the back.

Our Lady said to Sister Mary Ephrem, “If my desires are not fulfilled much suffering will come to this land. My faithful one, if my warnings are taken seriously and enough of my children strive constantly and faithfully to renew and reform themselves in their inward and outward lives, then there will be no nuclear war. What happens to the world depends upon those who live in it. There must be much more good than evil pre-vailing in order to prevent the holocaust that is so near approaching. Yet I tell you, my daughter, even should such a destruction happen because there were not enough souls who took my warn-ing seriously, there will remain a remnant, un-touched by the chaos who, having been faithful in following me and spreading my warnings, will gradually inhabit the earth again with their dedi-cated and holy lives.”

The journey to New York CityNow, let’s go back to the triumphant journey

of the statue for the 9/11 anniversary. On Sept. 8, the statue left the cathedral of St. Louis, Missouri, for New York City. The 9-foot statue was met by the Jackson Mills, New Jersey Fire Department and transported to the Holland Tunnel where it was then met by officials from the Port Authority of New York and New Jersey.

The tunnel was closed off to all traffic and Our Blessed Queen, with a police escort, passed through the tunnel and then went directly to St.

Peter’s Church, one block from “Ground Zero” (where the two towers of the World Trade Center collapsed). St. Peter’s is the oldest Catholic church of New York City, and also the sanctuary where Fr. Mychal Judge’s body was laid after he was killed by falling debris while ministering to victims of 9/11.

While still in its protective box, thestatue is transported to the Holland tunnel,

leading to Manhattan Island.

The statue is carried into St. Peter’s church, placed in front of St. Joseph’s statue.

Firemen are proud to be photgraphedwith the statue of Our Lady.

Sister Mary Ephrem

Toronto monthly meetingsOct. 14, December 9

Lithuanian Hall, 2573 Bloor St. W.One block west Dundas Subway StationRosary at 2:00 p.m. – Meeting at 2:30 p.m.

Information: (416) 749-5297

Rougemont monthly meetingsHouse of the Immaculate

1101 Principale St.November 25, December 30

Simultaneous translation into English10:00 a.m. Opening. Rosary. Lectures 1:30 p.m. Rosary. Lectures 5:00 p.m. Holy Mass


The memorial ceremony began September 11th with a 9:00 am Mass in the church of St. Peter’s followed by the recitation of the Rosary after which the statue was moved from the front of the church out to the portico where it could be viewed by all. Throughout the day throngs of people passed through to admire her, to pray and to learn her message.

At 3:00 pm Our Blessed Mother was raised onto the Newark, New Jersey Fire Truck. The same truck that had been used for the funerals of the firemen killed on 9/11/01 and was led in pro-cession following behind New York’s Engine # 10 which had lost the most firemen during the 9/11 tragedy. (A total of 354 firemen and paramedics died in the fall of the two towers.)

Captain Jose Rodriguez andDeputy Chief Richard Zeiser

The procession visited the site of Ground Zero and then continued on to St. Patrick’s Cathedral. People followed in the street, taking pictures and crying out: “We love you Blessed Mother!”

Arrival in front of St. Patrick’s cathedral

With honors befitting the Queen of Heaven She was then solemnly carried into the Cathedral and temporarily placed in honor in a grotto in the front of the Church. It is Our Lady’s desire that one day she be raised to the altar in the Basilica in Washington, D.C. under the title of Our Lady of America.

Our Lady of America andthe Pilgrims of St. Michael

Every year the Pilgrims of St. Michael take part in the March for Life in Washington, DC. With our small “army” of young leaflet distribut-ers we deliver our message to the participants in the Pro-Life March. It was at the Pro-Life March in 2003, while spreading Pope John Paul II’s “Apos-tolic Letter on the Rosary”, that one of the fam-ilies where we stay to sleep every year suggested

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The statue of Our Lady of America displayed in St. Peter’s church.

that the message of Our Lady of America would be very appropriate for the Pro-Life March. Our Lady’s first words to the seer Sr. Mary Ephrem Neuzil on September 26, 1956 were: “I am Our Lady of America. I desire that my children honor me, especially by the purity of their lives.”

The following year, 2004, we distributed 46,000 copies of the message of “Our Lady of America” at the Pro-Life March. Since then 1.6 million have gone throughout the United States. Recently, vol-unteers in the metropolitan NY/NJ area requested and distributed over 100,000 copies of Our Lady’s message. (You can stIll order copies from us.)

We believe that in a very humble way, the Pilgrims of St. Michael have contributed to the spreading of Our Lady of America’s message and making this devotion known here in the United States.

Dear Lady of America, you promised that those who would follow you wholeheartedly in the great battle against evil, and live that purity of life that is so pleasing to God, would bear the special title of “Torchbearers of the Queen”. That torch being Divine Love. We the Pilgrims of St. Mi-chael, humbly offer ourselves and our families to you. May we show to all by our lives that there is great joy in serving so great a God and so glorious a Queen and may your triumphant entry into New York City be the beginning of the establishment of the triumph of your Immaculate Heart in our own hearts, in our families and in our Nation.

Yves, Anne-Marie Jacquesand family



The following are excerpts of Chapter 1 from the book entitled “The 12 steps to Holiness and Salvation” from the Works of St. Alphonsus Liguori, which were adapted from the German of Rev. Paul Leick by Rev. Cornelius J. Warren, C.SS.R. The book can be obtained from Tan Book and Publishers, Inc., P.O. Box 424, Rockford, IL 61105 U.S.A.

by St. Alphonsus LiguoriFaith is a divinely infused virtue by which

man believes, on God’s authority, what God has revealed and teaches through His Holy Church. St. Paul calls faith “the substance of things to be hoped for, and the evidence of things that appear not.” (Heb. 11: 1). Faith is indeed “the substance of things to be hoped for,” that is to say, the foun-dation of our hope, for without faith, hope could not exist. Faith is likewise an evidence of the un-seen, “the evidence of things that appear not.”

It is quite true that there is a bright and a dark side to the practice of holy faith. Its bright side is the marks of credibility that assure us beyond shadow of doubt that our faith is the true and only faith. Its dark side is the truths themselves which are veiled from our eyes. The proofs for the truth of our holy faith are so clear that, as Pico of Mir-andola says, a man must be wholly bereft of rea-son to refuse them credence. “Thy testimonies, 0 Lord, are exceedingly credible,” says the Psalm-ist. (Ps. 92:5). Consequently, unbelievers have no excuse for refusing to submit their reason to the teachings of our holy faith. “He who believes not, is already condemned,” says our Divine Saviour. On the other hand, God has willed that the objects of our belief should remain obscure in order that, by faith, we may merit a reward.

From what has been said, it follows that faith gives us knowledge which surpasses in dignity all scientific truths. “Behold,” exclaims Job, “how great is our God; he exceedeth all our know-ledge.” (Job 36:26).

Our holy faith is a treasure of unspeakable value, for in it we possess first of all a divine light which serves to guide us safely on the way to Heaven. That which we perceive with our senses or comprehend with our reason may and often does lead us astray. The truths of faith, on the con-trary, are revealed by God, who can neither de-ceive nor be deceived. In the second place, faith furnishes us with an excellent means of showing our reverence and respect for God.

It is no more than right that we subject to God our will by the observance of His holy law, and our reason by believing His infallible word. Were man to believe only that which he sees and under-stands, would he be giving honor to God thereby? Assuredly not. But we undoubtedly give honor to God when we accept as certain what God has re-vealed, though we may neither see nor compre-hend it, and believe not because we understand but simply because God has revealed it. In the third place, faith supplies us with an abundant source of merit. If the truths proposed for our ac-ceptance were so clear and comprehensible that we could not reasonably refuse our assent, their acceptance would in no way be meritorious, for the merit of faith consists in this, that we accept and believe the truths proposed, freely and with-out constraint. St. Gregory expresses this truth in the following words: “Faith loses its merit when human reason furnishes a proof.” (Horn. 26). Our Blessed Saviour commends those who accept the truths of faith without being able to perceive or comprehend them: “Blessed are they that have not seen, and have believed.” (John 20:29).

Faith is, moreover, a shield of protection against the enemies of our salvation. St. John says: “This is the victory which overcometh the world, our faith.” (1 John 5:4). God has created us simply to labor at our souls’ salvation and to be-come holy. “This is the will of God, your sanctifica-tion,” says the Apostle. (1 Thess. 4:3). To this end all our efforts must be directed, and faith puts us in a position to overcome all the obstacles which

the world opposes to the realization of our object, obstacles such as human respect, the inordinate desires of the flesh, in a word, all the temptations of Hell. The devil is very powerful, no doubt, and his temptations are calculated to inspire us with fear and dread. But the man of faith triumphs over all his attacks. “The devil,” says St. Peter (1 Peter 5: 8-9), “as a roaring lion goeth about seeking whom he may devour. Whom resist ye, strong in faith.” St. Paul writes in a similar strain: “In all things tak-ing the shield of faith, wherewith you may be able to extinguish all the fiery darts of the most wicked one.” (Eph. 6:16). As a shield protects the body from the arrows of an enemy, so faith defends the soul against the assaults of Hell.

“I am the light of the world; he that follo-weth me, walketh not in darkness, but shall have the light of life. “ (John 8:12)

“My just man liveth by faith,” says Holy Scrip-ture (Heb. 10:38); that is to say, by means of faith, he sustains himself in the life of grace. When faith grows weak, virtue is in danger; when faith is lost, virtue departs with it. Accordingly, when we are assailed by a temptation to pride or sensuality or any other vice, for self-defense we must instantly arm ourselves with the principles of holy faith. We must direct the eye of our soul to the presence of God or reflect on the sad consequences that follow in the wake of sin, or again on the account we shall have to render on judgment day, and the punishment that awaits the sinner in eternity. Above all we must recall to mind that teaching of holy faith which says that whoever has recourse to God in temptation will be victorious. “I will call upon the Lord,” says David, “and I shall be saved from my enemies.” (Ps. 17:4).

In fine, faith preserves our peace of heart amid the trials and tribulations that beset us, for in all the crosses of life, faith gives us the assurance that patience and resignation will merit eternal joy. St. Peter the Apostle has said: “If you believe, you shall rejoice with joy unspeakable and glori-fied, receiving the end of your faith, the salvation of your souls.” (1 Peter 1 :8-9).

Let us therefore thank God from the bottom of our hearts for having bestowed upon us the in-estimable gift of faith. St. Francis de Sales once said: “O God, exceeding great and numerous are the benefits which Thou hast given me! But how shall I ever be able to thank Thee for having be-stowed on me the light of holy faith?” And again: “The dignity of our holy faith is so great that I would gladly lay down my life for it.” St. Teresa found such consolation in the thought that she belonged to the Holy Catholic Church that at the hour of her death she continued to exclaim: “I am a child of Holy Church, a child of Holy Church.”

An offering of the intellectGod desires us to use our intellect to know

with certainty that it is He who has spoken, not to comprehend all that He asks us to believe.

Reason takes us, as it were, by the hand and leads us into the sanctuary of faith, but itself re-mains standing at the threshold. Once we are convinced that the truths we are asked to believe really come from God, we are obliged to submit our reason and, on the strength of God’s word, to accept as certain the truths proposed, though we may not or cannot understand them. This is that humble simplicity so characteristic of the child, and of which St. Peter speaks when he says: “As newborn babes, desire the rational milk without guile, that thereby you may grow unto salvation.” (1 Peter 2:2).

Faith not opposed to reasonThe mysteries of holy faith are not in oppos-

ition to reason, but they transcend its power of comprehension; therefore the futility of trying to fathom them. “Faith,” says St. Augustine, “is char-acteristic not of the proud but of the humble.” He who is truly humble never finds it hard to believe. St. Teresa said: “The devil has never succeeded in tempting me against faith. It even seems to me that the less I can comprehend the truths of faith, the more readily I give them my assent.”

If you are tempted by the evil spirit against some truth of our holy faith do not stop to consid-er the difficulties suggested by the devil, but make an act of faith without delay and protest before God your willingness to lay down your very life for the truths of your holy faith. Often turn to our Divine Redeemer and address Him in the words of the Apostles: “Lord, increase our faith.” (Luke 17:5).

From what we have already seen it is evident that with regard to those truths that surpass our power of comprehension we must subject our reason, and in the words of St. Paul, “bring into captivity our understanding unto the obedience of Christ.” (2 Cor. 10:5).

This does not, of course, prevent us from con-sidering the motives that make for the credibility of our holy religion. On the contrary, God wishes us to use our natural powers of intellect to be con-vinced of the reasonableness of our faith. With this conviction and the assistance of God’s grace we shall be more firm in our adherence to all that Holy Church proposes to our belief. As we have said above, the credibility of our holy religion is so clearly established by solid and trustworthy evidences that any man in his sound senses must needs acknowledge them worthy of credence. We shall briefly consider some of these proofs.

Proofs of faithIn the first place, the truth of our holy faith

is loudly proclaimed by the prophecies of Holy Scripture. These prophecies were uttered hun-dreds of years ago, and in later years fulfilled to the letter. Thus, for example, the death of our Saviour was foretold by several prophets and the time and circumstances accompanying it minutely described. It was prophesied that the Jews would be driven from the temple and the holy land, and hardened and obstinate in sin would be dispersed throughout the world; this prophecy, we know, was literally fulfilled.

It was prophesied that after the death of Christ the veneration of heathen deities would give way to the worship of the true God. The event has verified the prediction, for the Apos-tles of Our Lord, in spite of the innumerable obstacles thrown in their way and armed with no weapons save the cross of Christ, have con-quered the world and brought it a captive to faith in the living God.

In the second place, the truth of our holy faith is evident from the miracles which were wrought by our Lord, by His Apostles and the saints of the Catholic Church as a sanction of her holy teach-ing. Miracles are beyond the powers of nature. They can happen only by the power of God, to whom all creation is subject. Accordingly, if a reli-gion has real miracles to show in confirmation of

The virtue of faith



her doctrine, that religion must be divine, for it is impossible for God to sanction and promote a false religion by the performance of genuine miracles.

Can the heathens or people of any other faith point to a single miracle wrought in favor of their religious tenets? They have no doubt made ef-forts in the past to deceive the people by trick-ery and the seemingly miraculous; the deception was soon discovered. But the miracles which God has worked through His servants in every age of the Catholic Church are simply innumerable. In the Catholic Church alone have the words of our Blessed Lord been fulfilled: “Amen, amen I say to you, he that believeth in me, the works that I do he also shall do; and greater than these shall he do.” (John 14:12).

Without doubt, in the early days of the Church miracles were more numerous than they are to-day, since they were necessary for the spread of the faith. But still they have never been wanting in any age, and they have constantly aided in the con-version of heathen and infidel nations. Number-less miracles were performed, for example, by a St. Francis Xavier, a St. Louis Bertrand, and other holy missionaries in India.

Moreover, God has been pleased to allow certain miracles to go on uninterruptedly in the Church as a continual reproach to the unbelief of the wicked. Recall to mind the famous miracle of the liquefaction of the blood of St. Januarius (or Genarro) at Naples. This blood, which usually is found in a hardened, coagulated condition, lique-fies several times a year when brought near the head of the saint. This has been attested by thou-sands of eyewitnesses. Infidels have tried in vain to find natural explanations for the phenomenon; but the miracle continues to baffle their efforts and to humble their pride. (See opposite picture.)

A third proof for the truth of our holy faith is furnished by the courage and constancy of the martyrs, and this proof is more convincing even than that of miracles. Fifteen Roman emperors in succession used every means in their power to de-stroy the Christian faith from the face of the earth. Under the reign of Diocletian, who inaugurated the ninth persecution, 17,000 Christians were execut-ed within a single month, not to speak of the thou-sands who were banished from the country.

According to the account of Genebrard, eleven million martyrs were put to death during the ten great persecutions. If these were gathered with-in the space of one year, there would be 30,000 martyrs for each day. Now in spite of the fact that these confessors of Christ were subjected to every imaginable torture, such as the tearing of the flesh with iron hooks, roasting their bodies on a grid-iron, and burning them with lighted torches, the number of those who were willing and anxious to die for their holy faith was never diminished but seemed always on the increase.

Tiberius, the governor of Palestine, wrote to the Emperor Trajan that there were so many Chris-tians who desired to die as martyrs that it was impossible to execute them all. Hereupon Trajan published an edict in which he commanded the Christians to be left in peace for the future. Now I ask: If the faith of these valiant martyrs, which is the same that our Holy Church professes today, were not the true faith of Christ, and had not God assisted them to witness to that faith with their very blood, would they ever have been able to en-dure those frightful torments and to deliver them-selves up freely and joyfully to a cruel death?

Have there been any martyrs in the sects that fell away from the Catholic Church? Have they perhaps a St. Lawrence who offered his roasted limbs to the cruel tyrant for a banquet? Have they perhaps a St. Marcellus or Marcellinus whose feet were pierced with nails; when urged to free them-selves from torture by renouncing their holy faith, they replied: “You speak of torments, but we have never experienced a greater joy than at present when we suffer for the love of Jesus Christ.” Have they perhaps a St. Processus or a St. Martinian whose bodies were burned with red-hot plates and torn with iron hooks? In the midst of their sufferings they sang hymns of praise to God and yearned to die for Christ.

A living faithTo be pleasing and acceptable in the sight of

God, it is not enough merely to believe all that our holy faith teaches us; we must, moreover, regu-late our life in accordance with our belief. Pico of Mirandola says: “It is certainly great folly not to wish to believe the Gospel of Christ; but it would be greater folly still to believe it and to live as if you did not believe it.” The unbelieving act very irrationally when they close their eyes so as not to see the abyss towards which they are hast-ening. But what of the folly of those among the faithful who see the abyss, and with open eyes actually hurl themselves into it? “O my brethren,” exclaims St. James, “what shall it profit if a man say he hath faith, but hath not works? Shall faith be able to save him?” (James 2:14).

Many Christians believe without doubt that there is a just God who will judge them; that end-less happiness or eternal misery awaits them; and yet they live as though there were no God, no Judgment, no Heaven and no Hell. There are many who believe that our Divine Redeemer was born in the stable at Bethlehem, lived for thirty years in the humble abode at Nazareth, supported Himself by the labor of His hands, and at last, con-sumed with suffering and sorrow, ended His life on an infamous gibbet; and yet they do not love Him; indeed, they offend Him by innumerable sins. It is to these that St. Bernard addresses his words of warning: “Show by your deeds that you believe; by a virtuous life a Christian must prove that he has faith.”

The sinful man who knows the truths of faith, and does not live in accordance with them, has a very weak faith, to say the least. For it stands to reason that if a man firmly believed that the grace of God is the highest and best good he could possess, and that sin robs us of grace and is the greatest evil in this world, he must of necessity change his life. When, therefore, the sinner pre-fers the miserable goods of this world to his Lord. and God, he gives evident proof that he has a very weak faith, if any at all. St. Bernard says: “He who acknowledges God with his tongue but denies Him in deed, dedicates his tongue to the Lord and his soul to the devil.” According to the Apostle St. James, that faith which does not manifest itself by works, is dead. (James 2: 17).

If we see a man who betrays no sign of life, and who neither moves, nor speaks, nor breathes, we say he is no longer alive but dead. In like man-ner, that faith which gives no evidence of vitality by the performance of works of eternal life, we rightly regard as dead. There are Christians who willingly accept those teachings of our holy faith that are confined to the sphere of the intellect, but who give no proof whatever that they believe the truths which affect the will. And yet the lat-ter are as certain and undoubted as the former, for they are all made known to us by one and the same Gospel of Christ. If we believe the doctrine

of the Blessed Trinity and the Incarnation of the Divine Word, we must also accept the principles that Christ our Lord has laid down for the regula-tion of our conduct. It was with this end in view that St. Paul wrote thus to his disciples: “Try your own selves if you be in the faith; prove ye your-selves.” (2 Cor. 13:5). Our Blessed Redeemer has said: “Blessed are the poor in spirit: for theirs is the kingdom of heaven.” (Matt. 5:3).

Now if a man complains of the dispositions of Divine Providence because he happens to be poor, such a man cannot be called truly faith-ful, for the man who believes from his heart the words of our Blessed Lord, will seek his riches and his happiness not in the perishable goods of this earth but in the grace of God and eternal life. When gold and silver and precious stones were offered to St. Clement on condition that he would renounce Christ, the saint heaved a deep sigh and complained bitterly that with such a miser-able and contemptible exchange they should try to rob him of his God. Our Divine Redeemer has said: “Blessed are the peacemakers! Blessed are they that mourn! Blessed are they that suffer per-secution for justice sake!” (Matt. 5:9). By this He meant to say: Blessed are they that suffer sick-ness, and temporal loss or some other misfortune with patience and resignation. Blessed are they that suffer persecution because they flee from sin or endeavor to promote the glory of God! He who thinks that he disgraces himself when he for-gives; he whose only concern is to live an easy and agreeable life and to shun the very shadow of self-denial; he who pities those who renounce the joys and pleasures of earth and crucify their flesh; he who from human respect neglects the practi-ces of piety and the reception of the Sacraments and is wholly absorbed with the attractions of the theater and ballroom can have no valid claim to the title of a faithful Catholic.

This seems to be the place to correct a false impression that is very prevalent. There are many who imagine that a life in harmony with the pre-cepts of our holy faith must necessarily be a sad and joyless life. The devil pictures our holy reli-gion to them as a tyrant who imposes only bu-rdens and cares upon her children, forces them to constant self-renunciation and interdicts the grati-fication of every desire. There is no doubt that for those whose only desire is to satisfy their sensual cravings, a life in accordance with holy faith has little that is attractive. “They that are Christ’s,” says the Apostle, “have crucified their flesh with the vices and concupiscence.” (Gal. 5:24).

The law of Jesus Christ commands us to battle against our inordinate inclinations, to love our en-emies, to mortify our body, to be patient in adver-sities and to place all our hope in the life to come. But all this does not make the life of the truly faith-ful a sad and sorrowful one. The religion of Jesus Christ says to us, as it were: Come and unite your-selves to Me; I will lead you along a path which to the bodily eyes seems rough and hard to climb, but to those of good will is easy and agreeable. You seek peace and pleasure? Well and good! Which peace is to be preferred? That which, when scarcely tasted, disappears and leaves the heart replete with bitterness, or that which will re-joice and satiate you for all eternity? You strive for honor? Very well ! Which do you prefer, that empty honor that disappears like a puff of smoke, or that true and genuine honor which will one day glorify you before the whole world? Ask those who lead a life of faith if the renunciation of this world’s goods makes them sad! Visit the holy An-chorite Paul in his grotto, St. Francis of Assisi on Mount Alverno, St. Mary Magdalen of Pazzi in her convent and ask them if they miss the joys and pleasures of this earth! They will answer without hesitation: No, no; we desire but God alone and nothing else.

Should anyone object that a life according to faith is opposed to nature, I answer: It is, no doubt, opposed to nature-but to a depraved and fallen nature. It is burdensome, yes, but only for those who rely on their own strength and resour-ces. But for one who trusts in God and begs for His assistance, the observance of the law of Jesus Christ is sweet and easy. “Taste and see,” says the Psalmist, “how sweet is the Lord.” (Ps. 33:9).

Pope Benedict XVI kisses a vial of the blood of Saint Januarius, during a visit with Cardinal Crescenzio Sepe (right) to the cathderal of Na-ples October 21, 2007.


This true story took place in Egypt in 679 A.D. During the reign of Al-Muizz, who was the first Fatimid ruler of Egypt, the Islamic government was ambivalent in its treatment of the Copts (the Christians of Egypt, whose church was founded in Alexandria by St. Mark the Apostle), alternat-ing sympathy and tolerance with atrocity and brutallty. At that time, St. Mark’s Seat had been vacant for about two years. Finally the bishops and Coptic community leaders assembled in the Church of St. Serguis in order to choose possible candidates. While they were convening, Abraam the Syrian, a man devoted to religion and piety, entered the church and they unanimously decid-ed to elect him.

They took him to Alexandria where he was consecrated as the 62nd Patri-arch. Abraam was Syrian by birth. He was a wealthy merchant who visited Egypt several times, and finally stayed there. He was known for his goodness, devoutness and love of the poor.

After his ordinatlon, he distributed half of his wealth to the needy and used the other half for building churches throughout Egypt. As for Al-Muizz, he was known for tolerance and interest in debates on religious matters. He had a Jewiah minister called Ibn-Killis who informed him that it is written in the book of the Nazarines (the New Testament of course) that “If you have faith as a mustard seed, you will say to the mountain move from here to there, and it will move.” (Matt. 17:20 and Mark 11:23) He showed this verse to the Caliph and persuaded him to challenge the Pope (the name given to the religious of the Copts) to order the Mokkattam (also spelled Muqattam) Mountain, east of Cairo, to move if he had as little faith as the small mus-tard seed.

The Caliph sent for the Pope and asked him if such a verse really existed. When Abba Abraam affirmed that it was true, Al-Muizz challenged him to prove it or else the Copts would be subjected to the sword. The Pope asked for a three-day res-pite.

The situation was dire. The lives of his people hung in the balance.

He went directly to St Mary’s Church, sent for bishops and priests and exhorted them to fast and pray for the duration of those three days. Before the dawn of the third day, the Pope, exhausted by grief and the long vigil he had kept, dozed off.

The Virgin Mary came to him in his sleep and inquired: “What is with you?” “My lady, you sure-ly know what is happening,” he replied. There-upon, she comforted him and told him that if he went through the iron gate leading to the market, he would meet a one-eyed man carrying a sack of water. This is the man who would move the mountain, she said.

With his own faith he went out and it was as Mary had said: The Pope hurried out in the

early morning to do as she said and he met Simon the Tan-ner. He asked Simon what he was doing at this early hour. To which Simon replied that he was carrying water to the sick and the old who could not fetch water for themselves. He said this was his practice every morning -- to carry on his back a sack of water for the needy — before go-ing to work at a hide

tannery. When the Pope explained his purpose, Simon was reluctant at first but when he was told of the Pope’s vision, he placed himself at his dis-posal.

A simple man. No great robes. No flashy gold or the glory of man, just the glory of God... tak-ing water to the needy. Serving his fellow broth-ers and sisters. He was a man with whom Abraam shared the love of service to the poor. They shared a heart, these two. The heart of Christ.

The two led a large gathering of the faithful and marched to the Mokattam Mountain. Beside them were the Caliph and his minister who had already

incited many people against the Copts. Abraam celebrated mass and the multitude chanted after him Kyrie Eleison, pleading for God’s mercy. They knelt down three times as the Pope made the sign of the cross with a sweeping gesture extending from one end of the mountain to the other.

The mountain shook violently as if a strong earthquake had hit the land. Then it began mov-ing upwards. Every time the worshippers rose from their prayers, the mountain lifted itself up-wards. When they knelt down, it also came down with a big bang. This happened three times and every time the mountain moved upwards, the rays of the sun, which was behind it, swept through the space separating the earth from the mountain and became clearly visible to the as-sembled crowd.

At this awesome sight, Al Muizz proclalmed, “God is Great !” Turning to Abba Abraam, he said, “This is enough to prove that your falth is true.” Naturally, this miraculous event caused a tumult among the crowd. When order was re-estab-lished, Abba Abraam looked for Simon, who had kept himself hidden behind the Pope throughout the prayers, but he was nowhere to be found.

After the moving of the mountain: The Ca-

liph, who was still shaking with fear, embraced the Pope warmly and this marked the beginning of a long friendship between the two. The Caliph asked the Pope to name his reward. After some hesitation, the Pope asked for permission to re-build or renovate some churches, particularly that of St. Mercurius in Babylon in what is now old Cairo. That Church, which was partly destroyed, was being used as a sugar warehouse.

The Caliph offered funds from the state treasury for the reconstruction of the Church but Abraam turned him down. “He whose Church we are building does not need the money of this world and is capable of helping us until we finish

the job,” Abraam said. The Pope also de-creed that the three-day grace period which he had requested from the Caliph, and which he and the bishops and priests spent in prayer and fasting, be a regular period of fasting to be observed by all Copts every year.

Those three days were added to the forty days of fasting before Christmas. Thus, the Advent fasting became forty-three days starting on November 25. Shortly after the miracle took place, Al Muizz decided to convert to Christianity. A baptismal font, big enough for the immersion of a grown-up man, was built for him in St. Mercurius

Church. This font continues to exist until the pres-ent day and is known as “Maamoudiat Al-Sultan” which means the baptistry of the Sultan.

When faith actually moved mountainsThe miracle of the Mokattam Mountain in Cairo, Egypt

St. Simon the TannerThe St. Simon Cathderal, built at the

foot of the Mokattam Mountain.

The European Union: an “empire”

It is official. In what was either the greatest gaffe of the 50-year-old European project, or simply a statement of fact of what everyone has suspected for rather a long time, the Pres-ident of the EU Commis-sion has declared that the European Union is an empire.

At a press conference in Strasbourg on July 10, 2007, Mr. Jose Manuel Barroso (see picture), President of the European Commission Parlia-ment, was asked by a journalist how he would characterise the European Union. Here is Pres-ident Barroso’s answer:

“Sometimes I like to compare it to compare the European Union as a creation to the organi-sation of empires. We have the dimension of Em-pire but there is a great difference. Empires were usually made with force with a centre imposing diktat, a will on the others. Now what we have is the first non-Imperial empire. We have 27 coun-tries that fully decided to work together and to pool their sovereignty. I believe it is a great con-struction and we should be proud of it. At least, we in the Commission are proud of it.”

The plan of the one-worlders (especially David Rockefeller and his Trilateral Commission), is to create three superstates with the three major eco-nomic areas in the world: Europe, North Amer-ica, and the Far East (Japan, South Korea, Taiwan, etc.). This would be the ultimate step before the creation of a world government, with all nations giving up their sovereignty and merging into one centralized global entity. One can hear more and more in the news media the cry for the creation of the North American Union, with the merging of the U.S.A., Canada, and Mexico, with a common single currency, the Amero. Please, if we want to keep our freedoms, let us stay away from these devilish plans of the money masters!

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