The following introduction to the purpose and objectives of The Saint George Educational Trust is based on extracts from an interview with a representative of the charity. The interview was printed in ‘The Remnant’ newspaper in the year 2000.
The Saint George Educational Trust is, by all means, a traditional Catholic charity, but its purpose is not fundamentally spiritual; rather, it is a social endeavour. Although all of the charity’s volunteers and trustees are avid supporters of a return to the old Latin Mass and to the authentic Catholic religion, the main focus is the diffusion of works concerned with the idea of Catholic social teaching.
There are many traditional apostolates and associations throughout the world advocating the old Latin Mass, but it is remarkable how many people, even (or especially) amongst traditionalists, have forgotten that the Church has a rich social teaching. Advocates of Vatican II’s NewChurch, as it has been called, both clerics and lay leaders, don’t want to acknowledge the full body of social teaching as it would necessarily bring them back to real (i.e. traditional) Catholic theology and the Social Kingship of Christ.
We’re fortunate because our focus on the social teaching provides answers to today’s problems and this appeals both to Catholics, traditional or otherwise, and to anybody that has got any common sense left in this mad world. It is truly amazing how many people have come to the Faith because they were caught up and fascinated by the richness of the Church’s social teaching. Thus, ours can serve as an indirect apostolate leading to the salvation of souls.
Some believe that attending Mass, praying the rosary, and maintaining a personal relationship with God fulfils the extent of Catholic duty, but it cannot end there. As the Catholic Church is a divinely instituted organisation, specifically instructed by Christ to “Go forth and teach all nations,” the Faith must be something that is applicable to public life as well as private life. The Faith is a rule of life for nations as well as individuals, and each individual has his personal aspect and he also has his social aspect. Likewise, since nations are made up of peoples and families, this divine instruction implicitly proclaims and defends the family and its place as the basic building block of any nation or community.
Catholic sociability, then, involves God, the individual, and society, not merely God and the individual alone. Cain asked God: “Am I my brother’s keeper?” and God said, “Yes, you are.” This idea is very appealing to those who have a sense of the right order of society and its interconnection with right conduct in daily life, but who aren’t yet sure where those principles come from.
The world is essentially a battlefield where the forces of God fight the forces of Satan. If Catholics don’t fill a vacuum, then supporters of Satan will. For example, if you don’t have Catholic financial principles, then you will have Satanic principles instead. The Satanic financial principle in the modern world is known as usury.
Anyway, the idea is this: We’re living in an age in which most Catholics don’t understand Catholic doctrine in its totality. Unfortunately, the Lutheran principle has really entered the Church to a terrible extent. It suggests that there is a clear division between Justification by faith and good works. Now, the Catholic Church has said that firstly you have to believe in Jesus Christ, and secondly that such faith must show itself in good works. Unfortunately, we’ve got too many Catholics now who think that believing in Jesus Christ is enough…. and it’s not.
That faith must be incarnated and, whilst you’re living and breathing and walking the face of the earth, your life must incarnate your faith. There’s no such thing as a division between your spiritual life and any other aspects of your life. Whatever your station or status in life, there is a Catholic model and ethic towards which you should be striving; banker or businessman, farmer of fisherman, it makes no difference.
Luther paved the way for Calvin and other Protestants who said the the separation of the Christian from the citizen is acceptable in certain circumstances. But, according to our divinely-inspired faith, one’s necessary faith in Jesus Christ must manifest itself in good works. As St. James’ Epistle says: “Faith without works is dead.” Once we start talking about works, we cease talking about merely private aspects of man’s life. His works in public immediately make his religious dimension public, insofar as those works are subject to being judged by the light of faith. Then we come right back to the connection between a personal religious life and a publicly-manifested, social, religious life.
Just imagine that tomorrow morning we had a miraculous revival in the Catholic Church: a Catholic pope, the hierarchy is all Catholic, the old Mass and sacraments are back, there is an abundance of vocations, and everything else besides.
It doesn’t change the fact that outside the Catholic Church society is still rotten. The banking system is still usurious; the economic system is either money-grubbing Capitalism or a Socialistic bureaucracy; we have a medical ethic which is fundamentally pro-death; we have an educational system which is dumbing people down and turning them into moronic consumers, and so on. In other words, we could have the old Mass and everything back tomorrow morning, but it isn’t going to immediately change the fact that the society around the Church is rotten.
While society remains rotten, the people’s habits and thoughts and customs remain contaminated with anti-Catholicism, whether they know it or not, and they become much more exposed to mortal sin. So, the society around them affects both their contribution to the social order as well as to their own chances for salvation.
At one time the Church, directly and indirectly, determined the direction of Europe and, in broad lines, allowing for Original Sin, it was a very good direction. But, after the Reformation, we started to cede too many areas of society, more or less without a fight. For instance, the universities were a creation of the Catholic Church but today there probably aren’t five Catholic universities left on the planet. People think universities are concerned with imparting a secular education. But, of course, it wasn’t originally about that. It was about a rounded education, spiritual and temporal. But we gave away that ground almost without a fight, and doing that in every other area as well brought the enemies of the Church right up against her doors. In the same way that the Turks were up against the Gates of Vienna, the Modernists and their allies – who are fundamentally Satanic in spirit whether they know it or not – were up against the doors of the Church. When the people inside the Church opened up the doors from the inside, they flooded in.
Now, the whole point about Catholic tradition is that we are trying to kick them back out of the Church, but even if we get them out and then bar the doors so they cannot get back in, all around the Church are the same people. Let us not forget that the whole point of saying the prayer to St. Michael at the end of Low Mass wasn’t just to invoke Michael in a nice theological way, honouring the archangel who cast Lucifer out of Heaven and thrust him down to Hell. We called, and call, upon him because he is our leader in the temporal order, in the fight to establish the rights of God. So, after Mass, we are supposed to go out there into battle and fight to take back what rightfully belongs to God. That’s hard and it’s unpleasant, and it’s not ‘respectable’, and a lot of people won’t do it, not because they haven’t got the aptitude for it, but because they’re frightened and they are frightened fundamentally because they fear the media. But, at the end of the day, what is the media? The media is simply the Sanhedrin writ large.
Who is going to change the organisation of the world? Who is going to carry on this fight under the banner of St. Michael? The priests? What do you expect the priests to do? Do you expect them to run the banks? Do you expect them to repair cars or run dental clinics?
Of course not. You expect ordinary people, who are Catholic, to be running banks and to adhere to Catholic financial principles. You expect farmers, not priests, who are working the land to husband the land according to Catholic principles. You expect to see Catholic doctors and dentists, Catholic mechanics and engineers. In other words, you expect Catholic laymen to be running everything at all levels of temporal society.
The problem is that ever since the Second Vatican Council the distinction between priest and layman has been blatantly ignored, as has the simple fact that both have a clearly defined role within the Church Militant. In the ‘Conciliar Church’, for example, the laity fancy themselves as substitute priests by scandalously distributing the Eucharist. The implementation of the social teaching, of building Christendom, is principally the work of Catholic laity and not the work of the priest. The role of a priest is to provide the Sacraments to the faithful and to teach Church doctrine, along with some practical guidance on how social teaching might be applied. But, generally speaking, the priest promulgates the doctrine of the Church’s social teaching whilst the laity implements it.
Christendom has to be made by individual Catholics combining their efforts. Chesterton wisely said that a true revolution, in the Catholic sense, is when all men are great, from the pope down to every member of the faithful, even in the most remote place on earth; and all men will be great only when they live their Catholic lives to the full, in public and in private.
The Faith blossomed in Europe and from there it was, in a manner of speaking, exported. Unfortunately, the Catholic Church in North America (excepting Mexico) never took root as it did in Europe. Freemasonry and extremist Protestant sects like the Puritans prospered from the beginning in what was to become the U.S.A., not to mention that by that time the U.S. hierarchy had Liberal influences already entering into it. In other words tolerance, in the bad sense of the word, had begun and inevitably it led to indifference. The settlers were too brainwashed by Protestant ideas to possibly create a truly Catholic society. Even Maryland, which was a Catholic State on paper, wasn’t really, properly Catholic. The religious society of the future U.S.A. began in an undesirable position, failing to develop in a Catholic sense as a direct result of the influence of Protestantism and Masonry, whereas Europe had things start off properly and then got thrown off track. So we’re trying to get back to somewhere where we’ve been, whilst in the USA and Canada people have got to get to somewhere where they’ve never been, but should be.
At any rate, no matter what the particular historical circumstances, every Catholic, in every nation, has got to be ready to start marching in the right direction.
Part of marching in the right direction is having the right thoughts. For thought proceeds action, or at least it should. If you don’t have Catholic thoughts, you cannot have Catholic actions. By this is not meant random or disconnected thoughts. The Catholic Church and its role and position in the world form one, integrated whole. All our thoughts have to be consistent. You cannot, for example, act according to authentic Catholic social teaching and believe in the Novus Ordo.
It is impossible to act according to Catholic social teaching and at the same time believe in the New Mass for many reasons. The New Mass has promoted indifference, the growth of the enemies of Jesus Christ in the world, the disintegration of the Church, and so on. Social teaching brings truth into the world in many areas: truth in agriculture, truth in commerce, truth in finance, truth in economics, truth in politics. The New Mass, being fundamentally Protestant, wants to make truth subjective and keep it within certain artificial limits, making it impossible to bring into the world because it is not seen as objective. When truth is incarnated in various institutions in society, when it is given public and social flesh, it is naturally seen as being objectively true. This does not happen if the truth is poisoned with subjectivism, then compartmentalised into one narrow aspect of man’s life. This robust and all encompassing notion of truth, fundamentally and integrally Catholic, can come only from the Catholic Mass because the Catholic Mass explicates the Faith in its full, uncompromising integrity, and has a built-in sense of objectivity and absoluteness which is essential for convincing men that there are absolute and objective rules of public and private life.