The Catholic Counter-Reformation in the 21st Century
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118. Capitalism, communism: same revolution

1. Historians present the 19th century, as the century of liberal capitalism, invading the zone of the civilisation of our ancient Christian monarchies and extending to the colonised world. Painting things blacker than they are, historians emphasise the price that had to be paid for this domination of the “ great bourgeois dynasties ” and, in the world, of the great industrial and mercantile nations  : inhuman oppression and exploitation, plunder and exhaustion of natural resources. There are very few historians, however, who note the deterioration of social relationships, the corruption of political life, the suicidal Malthusian propaganda, and the degradation of religion, become “ the opium of the people ” (Marx), through Money.

The 20th century was to be the century of communism. After the capitalist exploitation there would naturally have followed the people’s emancipation  ; after the polluting and corrupting anarchy of western liberalism would have naturally followed the austere rigour of a powerful collective order. Bloody revolutions, wars of conquest, genocide and the re-establishment of slavery by whole nations would have been no more than stages towards a new humanism hitherto unknown.

Thus the passage from capitalism to communism appears to them as normal as the revolutionary substitution of Protestantism for Catholicism and of liberalism for the monarchical order  !

2. The Phalangist protests. It is an extremely serious error to believe that Capitalism and Communism are in unyielding opposition.

The world’s resources and mankind’s needs present capitalism with an immense and limitless field for exploitation and commerce. The human mind’s capacity for invention does not follow but rather precedes the demands of industry and of consumption. Capitalo-industrial organisation is capable of being extended to the ends of the world  ; computer systems exceed our ability to utilise them. This industrialised society seems to have the necessary means of self-protection. The globalisation that began in the last decade of the 20th century demonstrates it.

Economically speaking, the future of capitalism appears infinite. Relying on its power, capitalism was able to make a sure ally of communism in its war as ever against God, against kings and against man. It is the dark side of the 20th-century history  : whereas communism seemingly fought against the entire capitalist world considered as a bloc, the leaders of the capitalist world relied on the communist aggressor in order to prolong their own domination over peoples for whom they are not, and never have been, the true masters.

To that end, capitalist leaders handed them over, piece by piece, to communism as to a necessary ally, not as to an enemy. Thus, the Christian West would consider capitalist powers as the defenders of the free world, while, along with communism, they had undertaken a common revolution against God, against kings and against man.

3. Only the courageous denunciation of this agreement between international finance and Soviet imperialism would have been able to provoke the only salutary awakening, the religious and political reaction of peoples and of historical nations against their tyrants of yesterday and of tomorrow, against their common atheism, their materialism. It would have been the political and social complement to the obedience of Popes to the message of Fatima. Instead of this, everywhere, the world-wide victory of capitalism under the name of globalisation was facilitated by the intellectual and progressivist party’s rallying to Communism’s seemingly unavoidable victory. It would only fight against its excesses and not against its very principle  !

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