Lux Lucet

Ruth and Naomi Leave Moab, 1860, by Julius Schnorr von Carolsfeld (1794-1872).

“…America is a dying nation. I tell the Mexicans when I am down in Mexico to keep on having children, and then to take back what we took from them: California, Texas, Arizona, and then to take the rest of the country as well.”

    — Paul Marx, Roman Catholic priest

It would likely come as a surprise to many Americans, even to Evangelicals who really should know better, just how hostile the Roman Church-State is to what they believe is just the common sense concept of national sovereignty.

But in truth, what is widely considered a matter of common sense, “the idea that each nation state has sovereignty over its territory and domestic affairs, to the exclusion of all external powers” (“Westphalian sovereignty“, Wikipedia),” is really a product of the Protestant victory in the Thirty Years’ War years war that concluded with the Peace of Westphalia in 1648.

This Westphalian Order has always been a focus of hatred for the globalists in the Roman Church-State, who work constantly to hasten the day when all the nations of the world bow the knee to the authority of the See of Rome, as had been the case in Europe up until Westphalia.

For proof of this, consider the words of a recent document issued by Rome,

Conditions exist for going definitively beyond a “Westphalian” international order in which States feel the need for cooperation but do not seize the opportunity to integrate their respective sovereignties for the common good of the peoples” (Pontifical Council for Justice and Peace, Towards Reforming Financial and Monetary Systems in the Context of Global Public Authority).

The problem, as Rome sees it, is that sovereign nations states are too concerned with pursuing their own self interest and are not focused on the “common good.” Now the term “common good” is one of those buzzwords one often finds in Romanist documents. But what does it mean? In short, it is a collectivist fiction of Romanist political theory by which Rome attempts to justify governmental intrusion into the lives and liberty of ordinary people (see paragraphs 1907 and 1908 of the Catechism of the Catholic Church). As John Robbins explains it, “The common good becomes the reason for extensive government intervention into the economy” (Ecclesiastical Megalomania, 159).

According to Rome, the common good requires extensive provision by government for the “needs” of the people.

Certainly, it is the proper function of authority to arbitrate, in the name of the common good, between various particular interests; but it should make accessible to each what is needed to lead a truly human life: food, clothing, health, work, education and culture, suitable information, the right to establish a family, and so on (Catechism of the Catholic Church, 1908).

This paragraph, which easily could have been written by Karl Marx, is essentially a call for unlimited government. And since governments, in the eyes of Rome at any rate, are not doing an adequate job on their own of taking from each according to his ability and giving to each according to his need, Rome would like to “go beyond the Westphalian order” and move the nations toward world government, with itself at the very pinnacle of power.

But how does can this be done? How is it possible for Rome to overturn Westphalia and bring back the good old days of the Holy Roman Empire? Broadly speaking, the sovereignty of nation states must by undermined to make way for its New World Order. And one of the most effective ways Rome has for undermining nations states is by encouraging mass immigration/migration, especially into the historic nations of the West.

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