“Separation of church and state” actually means subordination of church to state. The prime example of modern reinvented-pagan colonialism.


          Long ago permanently laid to rest by Our Blessed Lord was any doubt over the proper relationship of church to state, as in His statement regarding the “two swords”, when leaving the Supper Room: both of which in a Christian state, by infallible papal definition, are to be borne “on behalf of Christ”: with a like ordering to be found in a host of other biblical passages as well. Against which unshakable truth however is today everywhere asserted that the state possesses a whole range of imperatives that supercede, that are radically-divergent from, those of religion or faith. Trenchantly maintained being the notion that today’s near-universally-corrupt officialdom is somehow the “grown-up”, the “big boy on the block”, towering above a church somehow presented as “dreamy-eyed”, “wet behind the ears”, and so on. Although it is obvious that to insist upon good morality in all human affairs can hardly be considered a childish gratuity, as much as gangsters and mob molls might think it so: with even the provisional, rough-and-ready features of war or politics requiring that morality and right-reason appreciably rule the day. So that for instance although an opponent is justly killed in a just war, yet plainly one doesn’t justly provoke a war so that one might excuse the killing of a thus-provoked “enemy” so as to be able to take his land. Simply because he raised a spear in his own self-defense. Here however being a thumb-nail, nutshell sketch of U.S. foreign policy to date.

But as suggested above and despite all these critical Gospel-revealed truths, the church is in-the-main today considered “irrelevant” to the news of the day, relegated to realms of the obscurely private and personal, conceded a level of power over public institutions hardly coming up to that of poetry. The church being far-and-away barred from arenas where mammoth forces struggle for control over human life, and where religion, chief repository of our notions of right and wrong, should reasonably and naturally be assumed to exert major practical sway. This gross trivialization suggesting blandly that Christ came only to give us “a good feeling inside”, a “better place” in eternity: all the while we and the very globe careen into deeper and deeper calamities both moral and material. Such an assertion not only insulting God but consigning the future to tender mercies of ever-busy, ever-well-organized evil men. This wholesale practical demotion of religion having actually come into being long before the Enlightenment-era radical separation of church and state doctrine: that which today rigidly dominates all aspects of public life in almost every land. Rather is this perfidious usurpation to be found in first rebellions of Jews against the divine authority—that from which all others take their form—in their arrogant desire to "have a king like the nations" (meaning surrounding idolatrous Canaanite tribes), implying a pseudo-sovereignty bent not on a universally-benevolent common good but rather on unmitigated conquest, cruelty and greed. Here too being the real reason that Jerusalem was twice destroyed by the Romans in 59 and 120 A.D.: as synagogue notions of conquest were already global in scope, quickly amplified beyond fevered ambitions of Philistines, Edomites and other primitive tribes gathered around. With tiny Roman Judea bent on bringing down a noble realm that had been its ill-requited beneficiary from the very start. While the Jews would bring this concept of the state with them thereafter wherever they went, in ceaseless wanderings of the diaspora: corrupting man's innate concept of a prodigally-productive common good as intrinsic and definitive to sovereignty with this weird and perverse worlds-in-conflict paradigm forged in the very pits of Hell. A blood-axe notion of life surpassing anything learned from sodomy-prone, infant-sacrificial Canaanite tribes, whose Baal was preferred by the same Jews above all the fabulous, oft-demonstrated bounty of the Living God. This notion of the state as a power-unto-itself, a sort of pagan/mystic titan, seen today most clearly in the foreign and domestic policies of the USA, having found many manifestations since Jews first adopted such strange and unnatural practices and beliefs, whether in first terrible eruptions of Islam, in imperial deifications of Byzantines, murderous Vatican invasions of Barbarossa, or a slavery-reintroducing sixteenth-century early-modern state. The latter reinventing the ancient-pagan institution of colonialism in all its bloody vigor, a brutal and venal orgy-of-might soon to be enshrined in ivy-covered democratic/patriotic foundations of stone. Although in fact modern colonialism had come into being under tutelage of absolutism and the idolatrous divine right of kings.

Just as in the past, this reasserted synagogue-mole doctrine of tyranny and global conquest assumes a luciferian attempted-overthrow of divine authority, a radical exclusion of religion from public affairs which came about utterly apart from the input of the common man, whose deepest abiding instincts, placed in him by Almighty God, are entirely of another kind. A separation wrought all-the-more for that in period related future-hearkening proto-capitalist global path-dependencies poured in concrete: an all-determining circumstantially-despotic trough down which was destined to flow today’s torrent of social, economic and political chaos and intrigue around the globe. A cacophony now grown to a frothy, deafening din. Colonial Habsburg Spain in particular having been in many ways the very model or showcase of a systematic binding-and-gagging of religion, and thus too of the common man, spawning a precociously-globalist empire which disingenuously joined to the Church’s ceremonial glorification an incongruous and humiliating denigration in practical terms. The eight hundred year old realm closely resembling above-noted Byzantines, in whose courts youthful early-Habsburg royal wards had indeed learned the nefarious cloak-and-dagger stock-in-trade, practiced for more than a millennium, there on the Bosporus: both realms summarily nullifying the Church’s intrinsic place as the moral-guide, the standard whistle-blower, the upright upholder of justice in the manifold affairs of men. Religion being too the ultimate custodian of a creaturely adoration of God that is necessarily both personal and political: being required, if it is to adequately live up to its charge, to imbed itself deeply in all the many activities and institutions—both individual and collective—of men. Else God be put in some way below other things in human estimation: an impious and intolerable idea indeed, the floodgate of a long-threatening divine punishment already well-underway as I write.

With stunning Habsburg chuspah and impudence, just as plainly as Church/state relations were a matter of direct issue in those early-modern colonial enterprises—where the two prevailing institutions embarked in close concert on projects in other lands—so too with equal eagerness did Spain use the spreading of Catholic Faith as the incessant justification for every abuse of the natives, every orgy of greed. Colonization since ancient Roman times having involved the planting of whole worldviews, of which cults-of-religion have form a central, definitive, motivating part: vast undertakings uniquely vulnerable to a great many false, incomplete or twisted ideas, readily susceptible to wicked, perverse or even scarcely anticipated or intended goals. In this connection the largely-cynical undertakings of Rome in Spain in the second-century B.C. are highly instructive, while to dramatize a drift during an intervening two millennia often scarcely any better, and sometimes much worse, we need only consider the highly-representative present-day U.S. involvement in “nation-building” in countries like Iraq and Afghanistan. That nefarious and bewildering pursuit where “for their own good” we blow the natives to smithereens; an endeavor whose catchy title is only a euphemism for a final degeneration of the same colonialism that for millennia ruled the seven seas.

Indeed, the central question may be thus resolved: can the missionary work found in the ocean-going holds of colonialism be called true evangelization, given the oversteps to which these ventures are prone? Missions which take their origins entirely from a Holy Gospel whose ministers of Faith were enjoined to “take neither script nor staff”, under whose instructions Sts. Paul, Barnabas and Silas went into foreign and sometimes hostile lands thus sparsely equipped, nonetheless to carry away prodigally the prize of a popular embrace of Christian Faith? The inherent incongruity of such an alliance having been remarked by generations of clergymen and scholars, in contrast to an early-Church Asia Minor or Greek peninsula, or the reaches of India, France, Illyria and Spain, where within a generation after the Savior walked the earth the Faith was planted firmly and with utter wholeness, firmness and integrity. So that in these place the blood of native martyrs was immediately and copiously shed, in a stream which watered abundantly the “good soil” of further evangelization further abroad. While were these earliest missioners anywhere rejected in their announcement of the Gospel “Good New”, they were instructed by the same Savior to “shake the dust off your feet as a testimony against them”: in effect leaving the soil of that particular missionary field to lie fallow until it was ready to receive the good Gospel seed. A wise, biblically-enjoined method to be followed indeed conscientiously much later by early Jesuits of New Spain, in dealings with hostile tribes met here and there: whose most-intrepid warriors would sooner or later inevitably be drawn by curiosity if nothing more, to see what it was that these “word sowers” had wrought. To marvel over the joy of the newly-converted, to consider with dumbfounded wonder “how much they love one another”, to savor at a distance fruits social, economic and political, in fascinated marketplace visits, later in observations around the mission-church door. Hope being engendered of things that such a gentle harvest would bring themselves as well. Being brought by stages—if perhaps with intervals of renewed hostility and rebellion, during which many-a Jesuit won his bloody crown—to confess the One True Faith. One-time “hostiles” indeed sometimes becoming the most intrepid exponents of Christianity to others yet further removed, if only they were given time. 

Notorious is Western colonialism in its violation of a sovereignty-respecting natural law written on the human heart, requiring an overriding reciprocal benefit to accrue to colony and colonizer alike: a guiding principle amplified many times over if proselytizing is in any way involved. This however in a field-of-endeavor in which opportunities for mammoth levels of hypocrisy are obviously rife: indeed presenting themselves with highest convenience at every turn. A moral solicitude being required which begs-the-question of the perfidy of any minimization of input of a religion whose moral and liturgical message is allegedly being advanced. The simplest of reflections revealing the infamy of the virtual dismissal of religion from any such sovereign-level affairs: once it has dutifully “performed its task” of ceremonial justification for interventions at hand. With the church having been breathlessly invoked as righteous justification for risks taken, with the “securing of eternal life for the natives” said to render negligible any “mistakes” (a favorite colonial/administrative word) made, however murderous, cynical or otherwise grave. The church obviously being justly recognized as at least an equal agent or principal here: and indeed possessing an even higher moral/decisional standing, as expressed by Our Blessed Lord Himself in the noted doctrine of the two swords.

This dogma, again, was clearly defined by pope Boniface VIII in his bull Unam Sanctam where he stated officially, “from the chair of Peter” that both swords, the civil and the ecclesiastical, brandished with highest symbolism by Peter at the Supper-room door, are to be borne “on behalf of Christ”: rendering the authority of the Church so constituted that it extends morally over the state—as the soul, the spiritual or moral extends logically over the merely neutrally-reasoning or “dividing and composing” mind—and hardly vice-versa. With the Church outfitted precisely to gracefully and efficiently season all public matters with justice, with an overriding reciprocal benefit to all concerned. While indeed having little motivation, with an unmarried clergy and by-vow property-less missionary orders, to do otherwise. The Church being constituted to powerfully advance and arbitrate that equity upon which alone such extensions-of-sovereignty—fraught with grave “moral hazard” as they intrinsically are—can be undertaken justly at all. While even less are missions undertaken in conjunction with colonization to be in any way suborned to the dictates, prejudices or prejudgments of these “men of the sword”.

          Indeed and as can readily be anticipated, this lack of a clerically-arbitrated virtuous solicitude in Western colonial affairs would actually salt the soil of mission lands, would produce a doubtful conversion of the natives involved. Colonies where not infrequently after the passage of centuries Christianity is today a seed still scarcely planted, a virtual unknown: hardly resembling the hearty national perennials—those Gospel “trees in which the birds of the air make their nests”—brought to stately fruition by Barnabas and Paul, planted indeed as mere seeds so long ago and with such apostolic care. In contrast to which veritable gardens-of-God do we have an India, Japan or China which have known Christian missionaries for almost half a millennium, but have known sanctimoniously-advanced Western duplicity and rapacity still more. While quite often Christianity to this very day is likewise practiced with such superficiality, in many-a former colonial land, as to be more or less a mockery of the holy Gospel “Way”: with admixtures of Anamism or Voodoo being rife in Africa, with a widespread stubborn popular refusal to “marry in the Church” in Southwestern-U.S. and Latin-American climes. Shortcomings sometimes glibly accounted-for by first-world Catholics with references to a “lesser race”: among Indians or mestizos whose ancestors however quite commonly had received the Gospel seed with great fervor, as attested even by such enemies of the Church as Voltaire. Natives some of whom within a generation of “the Conquest” held doctorates in Universities in Spain and Latin America. Fervent peoples only to be brutally disappointed, in great numbers ultimately to lose their Faith, or become lax in its practice, under influence of colonial policies of enslavement and exploitation of the most callous degree. While in these still-outraged post-colonial countries are also to be found certain vestiges of pagan ceremonies, various breeds of an un-Christian, barbaric and semi-pagan machismo, of erotic dances and “comings out”. All this finding fertile source in a lack of recognition of the true and deciding moral role of the Church in all things both private and public, without which a colonialism-borne Gospel “salt” quickly “loses its savor”, becomes “fit only to be trodden underfoot by men”. Being subject to an impious and incongruous emasculation, flying in the face of the doctrinal clarity and forcefulness of a Hildebrand, of the noted categorical elucidation of church/state relations by Boniface VIII, indeed of Our Blessed Lord Himself. As well as by direct implication of ecclesiastical-potency-supportive statements and policies of the whole range of other pontiffs as well.

Likewise too, in this whole poisonous notion of fundamental institutional cleavage—a concept capable of an abominable thrift-of-energy—can be found the origins of an alleged “updating” of Catholic Faith and practice: with the practical powers of the church roundly contested even in its own vestibule or sanctuary. With platitudes coming to stand good for deeds, with paganism once again globally on the march, right in the church’s own backyard, indeed with allegedly Christian nations like the USA leading the van. All the while modern-day pontiffs make smiling pronouncements over a morally-and-spiritually doomed and salted global field.

But this deadly dichotomy-of-realms is kept feverishly alive, its resolution kept as “thorny” as possible, by efforts of the Synagogue: ever patiently at work to undermine the divinely-commanded “preaching of the Holy Gospel to the ends of the earth”. Jews who were indeed the all-determining financial heft behind modern colonialism; they who actually—if not always openly—owned many of the ships involved in early-modern inter-colonial trade. Notably those of Holland and England, but in effect, as by early forms of “stock-holding” venture, and by Habsburg “royal-monopoly”-ignoring complicity, even those of Portugal and Spain. Jews who indeed see themselves as sole arbiters of earthly affairs, brushing aside a socioeconomic-equity-advancing church with breezy contempt whenever the opportunity might arise. A synagogue exerting its notorious global power with special concentrated force in areas of government and foreign relations in Christian lands where the petition contained in the Lord’s Prayer—“Thy kingdom come, Thy will be done, on earth as it is in Heaven”—is most pointedly at stake. Jewish brokers laboring tirelessly to dilute the force of Catholic efforts among the nations, in areas-of-concern positively bursting with potential for the earthly and the eternal happiness of men. Inventing indeed for such purposes a third-generation “derivative” of a whole new kind, a pitfall for foolish minds, in the glib and ceaselessly-repeated allegation that any uncovering of insidious efforts is simply the product of a “conspiracy theory”-ridden mind. A chief aim of a dense tangle of machinations being to subordinate the Church—and in a special way the missions—to the level of another mere arm of a “nation building” state, an unquestioningly-loyal adjutant in its allegedly far-more “serious”, “down to business” aims. A subordination as can now-and-again be seen in hyper-nationalistic pulpit oratory on a Sunday morn, and yet-more-commonly in aggressive-war-advancing statements of “Catholic” presidential candidates like Newt Gingrich and Rick Santorum. Overriding national strategic objectives being in turn manipulated, turned to ill-admitted ends, by the power of Jewish money and well-coordinated intrigue. A global cabal which few have the courage to question today, in a timidity found in equal measure today among men of the cloth.

Hence the legacy of modern colonialism, despite heroic efforts of ceaselessly-embattled Jesuits of New Spain, ever countermanded and even ridiculed by military officials of the empire, many of them undoubtedly Marrano (crypto) Jews, of which internecine warfare are found bitter traces in unvarnished accounts of these same early Jesuits, of the atrocities of Onate that have here and there come down to us, as well as in scholarly works like that of J. Manuel Espinosa entitled The Pueblo Indian Revolt of 1696. (Norman: University of Oklahoma Press, 1988). A circumstance which reveals why such a colonialism dooms the mission soil to be highly prone to heresy, to renewed paganism, to an eventual falling-away. Colonial ventures having been salted by Jewish ideological, financial and quasi-political hands in precisely the same way as were sixteenth-century German, Swiss or English heterodoxy, where Reformer heresies sprang up like so many tares. A synagogue which funds and insinuates Christian heresies in every age being well up to the task of encouraging an evangelism/colonialism of a heavily-statist, militant-nationalist sway, of a Latin American Catholicism in many ways poorly formed to this very day. As for instance in a stubborn immodesty-of-dress noted indeed by papal legates already in the 1890s, or in a Mexican “hootchy-cootchy” in a recently-reinvigorated popular reign, whose gyrations are everywhere performed by grown women and the tiniest of little girls. With the generality of Catholics of North or South America hardly to be compared to fervent first century proselytes Greek or Roman, Gallic, Spaniard or Illyrian: founders of coming solidly-Catholic states which would later bud forth Oxford, Bologna, the Sorbonne. Devouts who as noted above generously bloodied the sands of coliseums of the far-flung Roman realm. Colonialism—let alone today’s nation-building, brutally imposed on Muslim thus made increasingly anti-Christian—having served poorly as a vessel for Christianization of nations—having failed abysmally to realize any justifying reciprocity in trade and other benefits that might have ensued. Haviang rather carried away native natural resources and virtually or actually enslaved native labor in encomiendo-style exploitations of many kinds. While for a shocking portrait of how the same Western exploitation is now taking place in China, see Harney, Alexandra, The China Price: the True Cost of Chinese Competitive Advantage. (London: The Penguin Press, 2008.) A China where the classical colonial trap, sprung on ever-feckless far-away lands, is exposed in all its greedy brutality for all to see. In unequal trade-relations, incredibly-enough, for which China itself gets all the congressional blame. In a modern monolith under which the indigenous sovereignty is destroyed or ignored in all-important practical terms, and must turn to certain cost-cutting methods in order to even survive. Such cynical policies hardly accommodating the earnest pleadings of a St. Paul or St. James, hardly seconding authentic missionary procedures which built upon and perfected the indigenous culture and nation, rather than presuming to tear these down. As otherwise the missions become little more than another salient of aggressive war. Colonialism in all its modern forms rather making the new lands into new outposts for ill-disguised wars of conquest, while serving with noted thrift to likewise kick off the whole abominable con-game of “modern progress” in all its garish, warfare-ridden shades.

But as if to tear off the mask from a charade of which it has itself finally grown tired, Western colonialism or nation-building today aims not at all at the planting of Christian Faith and virtues, but rather establishes the most Godless and perverted of institutions, there on foreign soil. Modern colonialism having first and foremost remorselessly destroyed the indigenous nation’s goodness and morality, together with its culture, political and economic vitality and wellbeing, leaving but little of any lasting or significant value in its stead. Age-hoary native institutions upon the leveled soil of which is then planted this perverted new Moloch-worship, this materialism and sensuality.

          Accordingly, if in a prior time-frame, in the Spanish colonial/missionary effort amalgam, do we see a doleful sequence: of the fervent embrace of Catholic Faith by the native people involved, with this to be followed inevitably by a sense-of-betrayal, as their young men are indentured in systems of forced labor, and much or all of their best land is commandeered by “settlers” brought in from far away, no doubt using the excuse that they came also to “to teach them the Faith”. These objectives and artifices not indeed being the intention of missionaries: whose incessant and impassioned protests were met by nothing short of mockery from those officials and military men who were firmly in charge in all affairs. So that what we see in the Spanish colonization is first and foremost the implementation of an incipient Jewish-capitalist system of vast land holdings and mining and industrial concerns: with many of the principals involved being beyond question of Marrano or crypto-Jewish identity, an element protected uniformly under the Habsburg pale. In an elite entrenchment later to be found impossible to uproot—even had it been attempted—under Bourbons that followed from 1700 onward.

          Furthermore and as intimated above, throughout all these colonial misadventures is glimpsed a preview of today’s ceaseless progress dogma, announced in ever-priggish Hillary-tones to impacted lands: namely, that the conquests of Western nations like the USA are “for your own good”, so that “you might have all the boons of modern life”. The assertion that somehow a materially advanced culture has a right to impose itself by force upon those less materially-developed, to trample the national sovereignty to shards, and to ignore entirely any moral scruple in the local peoples’ regard. This having likewise been the above-noted costly mistake of Romans in their dealings with primitive Spain, where the humane policies of Graccus were doomed to be callously ignored by others who later came in Rome’s name, almost before the ink was dry on his amicitia-based policies of reciprocal justice and mutual accord. (Sutherland, C.H.V., The Romans in Spain: 217 B.C.—A.D. 117. New York: Barnes and Noble, reprint of original 1939 edition, 1971.) Thus too in the case of a much-later “Christian” Spanish colonial drive the incredibly truculent, gallingly-condescending, transparently contemptuous manner in which Spanish colonial officialdom addressed the protests of Jesuit, Franciscan and other missionaries over mistreatment of native tribes. Clerics and prelates who are in so many words admonished “not to meddle in things beyond their kin”. This in the face of the wholesale exploitation of the natives, or even in response to threatening dangers to missioners themselves and their churches and sacred sacramental vessels: dire threats provoked by callous policies of the self-same bureaucrats and men-at-arms. In New Mexico in particular with the blood of Franciscan martyrs stationed at Pueblos north of Santa Fe being shed—to the number of around thirty priests—in the late sixteenth century as a direct result of the folly and impunity of a military which first enraged and exasperated the natives with abuses of all sorts, and then had the effrontery to call these missionaries cowards, in so many words, for voicing their misgivings. All this secular pomp and display just before the holy men came under the savage club, fire and blade. Indeed with the Gospel injunctions noted above, with respect to missionary fields not yet “ripe for the harvest”, being cited by these doomed men in months and days before their bloody demise: but cries alas, before well-guarded generals and too-tractable religious superiors all the way back to Spain, to no avail.

          Indeed, however, this is the manner in which Jews from time immemorial have posted their most prodigal gains: through the proffering of loans and gratuities to rulers from out of Jewry’s many ill-gotten hoards and political and financial connections, to induce precipitous and immoral steps to enlarge their dominions. After which these jurisdictions, with most of their wealth, ultimately and effectively fall, like Marx’s “over-ripe plum”, into Jewish hands: as we see happening to an entire world today as I write. A  people who—contrary to the precipitous haste they so cleverly inspire in the gentiles—always themselves have “plenty of time”.  

Finally and perhaps most abominably of all, in what came to be called Western colonialism—if with the partial but notable historical exception of France—do we find this ill-admitted idea of the mission as needing simply to “bring the Sacraments to the natives”. With the assumption being imbedded in this tacit assertion, everywhere with deafening silence to be found, in all the historical records we have read over a period of many years—indeed sometimes even among a few non-Jesuit missionaries themselves—that the boons of the Sacraments, after a generation or so, should have become self-evident to the tribesmen concerned. These however too often schooled in the Gospel Catholic “Way” only by those who have otherwise brought them little but cruelty, grave and manifold harm. And furthermore that if the natives balk at any of this they are to be considered obdurate apostates, justly dealt with in the most rigorous possible way.

          I think in all of this we must recognize the degree to which the Holy Gospel itself has been falsified, compromised, even among a portion of the clergy, basically since Boniface VIII, at the beginning of the fourteenth century. Producing indeed a “salt which has lost its savor”. While a subtle component to this entire anomaly is that most-fundamental falsehood which ever dogs the “lovely feet” of “those who bring the Gospel of peace”: namely, a certain disdainful rejection of human means. Involved being a Manichaean, Gnostic, essentially-satanic rejection of that humanity of which Christ took a share, earning both for it and Himself the eternal ire of this son of perdition. Religion being ever consigned by the worldly and deluded into this impotent posture, into an automatonistic dispenser of sacramental or miraculous means, while evincing a grave neglect of just and prudent policy, of the ranging infinitude of intermediate, tenderly-ministering, solicitously-shepherding means. With human actors involved too often remaining un-regenerated, be they clerical or lay, with their ever-aggressive societies and governments unredeemed, un-transformed. So that godless paganism remains in practical terms the order of the day: rather than that divine ordering, that Fatherly “kingdom come”, which the Son of God came here precisely to put into play. In personal lives indeed—hardly to be thought of as saved by the simple non-responsive reception of sacramental means—but also in economies, neighborhoods, institutions and states.