June 2007: the first month of Continuing Counter Reformation
Hillsdale College: What 30 Years War?
Continuing the Counter-Reformation into the 20th Century
Wlodimir Ledochowski's Spooky Obscurity
Wlodimir Ledochowski: Mission, Motivation, Geopolitical Chessboard
Wlodimr Ledochowski's Plausible Counter Reformation Strategy
Wlodimr Ledochowski's Goal Predicted By Maximilian Kolbe in 1938
Wlodimir Ledochowski Goal Via Goals
Wlodimir Ledochowski Death Timing
Wlodimir Ledochowski 1914 Job Opening Circumstances
Jesuitism To Just What Degree
The Revenge of the Jesuits
Wlodimir Ledochowski According to Tupper Saussy
Wlodimir Ledochowski Humanity's Worst Criminal
Wlodimir Ledochowski's Holocausts
Wlodimir Ledochowski's Hidden Holocaust
Wlodimir Ledochowski's Final Solution Cited By Eichmann 1961
Wlodimir Ledochowski Kulterkampf Revenge
Wlodimir Ledochowski's Plausible Childhood Revenge Vow
Wlodimir Ledochowski's Plausible Childhood Inspiration
Wlodimir Ledochowski's Influential Uncle Arrested By Bismarck's 2nd Reich
Wlodimir Ledochowki's Influential Uncle:
According to The New York Times 1892
It is very well understood, however, that Monaco is entirely under the control of Ledochowski, that proud, imperious, and able Pole who made Bismarck such worlds of trouble in the old Kulterkampf day and who has been able to impose his will very often upon even the present Pope. This powerful man was in a German prison when Pius IX created him a Cardinal in 1875. Next year he was released and banished, and he has since lived in Rome, devoting his great wealth and talents to building up a militant Ultramontagne party about him. His wrath at the treatment he received at the hands of Bismarck has colored all his political views. He has hated both Germany and Italy and has looked unceasingly forward to the time when French bayonets should restore the temporal power of the Vatican in the old Roman States.
If we assume that this spirited and resolute prelate will shortly be ruling the Church through its nominal head, it becomes a most anxious question how he will accept the existing political conditions of Europe which have so radically changed since 1875. The new rulers of the Germans have been at pains to show their desire to abolish the last traces of the Kulterkampf. When the pending Prussian Education bill is passed, the German Catholics will be actually stronger than they were before the May laws. During the last half year these dispatches have frequently reflected the new interest which William and his immediate entourage are displaying in the Polish question. Of course a good deal of this has arisen naturally from the contemplation of the necessity of sooner or later fighting Russia: but even more it represents the effort to allure Ledochowski into friendship with Germany by an appeal to his national sentiment. How far this has successor will be, as has been said, a most anxious question.
In any event under this new regime there would be an abrupt cessation of pastorals on Socialistic and labor problems and of poems about St. Thomas Aquinas. We should instead see the Vatican boldly embark upon the troubled waters of European diplomacy, seeking alliances and taking desperate risks upon the fortune in the next war.
“Should Old Pope Leo Die: the political tendencies of his successor. The Cardinal who would probably win the prize – his Polish supporter – affairs in France and Germany – Spurgeon’s return – Lord Lorne’s appointment",
The New York Times, January 23, 1892Cardinal Wiseman THE DECISIVE BATTLE AGAINST PROTESTANTISM WOULD BE FOUGHT ON THE SANDS OF THE MARK OF BRANDENBURG
Prussia, the first Protestant Power in Germany, is the main support of German Protestantism, as, according to Moufang, France and Austria are the main supports of Catholicism. It is plain, therefore, that Austria and France were to give help against Prussia. The winged words of Cardinal Wiseman, which he uttered about 1850, that THE DECISIVE BATTLE AGAINST PROTESTANTISM WOULD BE FOUGHT ON THE SANDS OF THE MARK OF BRANDENBURG, have thus their political sense.
https://books.google.com/books?id=LZxZAAAAIAAJ&vq=wiseman&dq=Ledochowski&pg=PA295&ci=22,36,895,1528&source=bookclip&hl=en#v=onepage&q=wiseman&f=falseKulturkampf 1874: The War Between Prussia and Rome
'But Ultramontanism is not a religious belief, it is a political system: and that political system is in my opinion essentially hostile to the principles on which the constitution of this country was established at the Reformation and at the Evolution. It has been in every age and in every country, and it still is the implacable enemy of Religious Liberty and Civil Freedom.'
Sir William Harcourt, on his appointment as Solicitor General, spoke as follows to the electors of Oxford and the world at large'Sacred Heart' of the 'Mother of War' Ultramontanism from the blog 'Good Jesuit, Bad Jesuit'http://continuingcounterreformation.blogspot.com/2013/11/sacred-heart-of-mother-of-war.html
19th Century Jesuits "Fervently Ultramontane, Devoted To The Sacred Heart, Fierce Defenders Of Pope Pius IX And The 1870 Definition Of Papal Infallibility And SuspiciousOf Liberalism In All Its Varieties"http://goodjesuitbadjesuit.blogspot.com/2013/11/19th-century-jesuits-fervently.html?utm_source=feedburner&utm_medium=feed&utm_campaign=Feed%3A+blogspot%2FZlcTj+%28Good+Jesuit%2C+Bad+Jesuit%29
In his introduction to The Cambridge Companion to the Jesuits (2008), editor Thomas Worcester realized he needed to address an imbalance in the volume: fourth-fifths of the essays addressed the history of Jesuits before their suppression in 1773. “[T]here are relatively few good studies of the Jesuits since 1814 – in any part of the world – at least compared with the abundance of excellent work done on the history of the ‘old’ Society and its ‘corporate’ culture,” Worcester explained. “In general, the Society of Jesus, for much of the century and a half from its restoration until Vatican II, was conservative and even reactionary.” (7-8)
Wlodimir Ledochowski: One of the two or Three Greatest Jesuit Superior GeneralsJust one year earlier, John McGreevy, made the point even stronger in America magazine. Reviewing Gerald McKevitt’s Brokers of Culture: Italian Jesuits in the American West, 1848-1919 (Stanford, 2006), McGreevy wrote:“19th-century Jesuits – fervently ultramontane, devoted to the Sacred Heart, fierce defenders of Pope Pius IX and the 1870 definition of papal infallibility and suspicious of liberalism in all its varieties and the public schools that seemed to inculcate it – surely seemed unlikely role models for Jesuits and non-Jesuit scholars in the immediate postconciliar era.”It might be difficult to identify with men whose worldview was shaped as much by the 1773-1814 suppression as by the European liberal revolutions that forced them into exile (once again) to all corners of the globe a generation later. And yet, to ignore the post-1814 Jesuits is to miss a crucial aspect of Catholic history over the last two centuries. For one thing, the story of the Jesuits in America, is a story of the Restored Society. All but one of the twenty-eight Jesuit colleges and universities in the United States today – and all of the secondary schools – were founded by Restored Jesuits. But the story of the Restored Jesuits is far broader: they were a globalizing force in the “long nineteenth century,” the age reframed by C.A. Bayly, as The Birth of the Modern World, 1780-1914 (Blackwell, 2004). 2014 marks the bicentennial year of the lifting of the Suppression. In commemoration of the Restoration, Loyola University Chicago is hosting a major conference on October 16-19, 2014. It aims to bring together junior and senior scholars to begin a conversation about the contribution to American identity of both restored Jesuits and the women religious with whom they worked in their enterprises. The conference aims at locating these initiatives within the specific experiential context of building an American nation. The stories of these men and women provide studies in what Thomas Tweed has termed Crossing and Dwelling (Harvard, 2006): the crossings and dwellings of refugees from European exclusions; transatlantic immigrants; multilingual and transnational identities; settlers in ethnic urban cores; boundary-dwellers in frontier peripheries. A copy of CFP can be found here, with a February 1, 2014 deadline for proposals.Link (here) to US Religion
Dr. Nicholas Murray Butler, who met Father Ledochowski in 1930, wrote later that "everyone in Rome I was told that Father Ledochowski would rank as one of the two or three greatest heads of the Jesuit Order," an estimate which would group him with such men as Ignatius Loyola, [April 19, 1541 to July 31, 1556] the first [Jesuit] general, Francisco Borgia, [July 2, 1565 to October 1, 1572] the third, and [Claudius] Aquaviva, [Feb 19, 1581 to Jan 31, 1615] the fifth.
from a premature New York Times obituary of December 10, 1942Wlodimir Ledochowski: Last of the Great Roman Generals
It was during the twenty-seven year Generalate of Father Wlodzimierz Ledochowski (1915-1942) that the traditional character of the Society received the firmest stamp and clearest definition since the Generalate of Claudio Acquaviva in the sixteenth and seventeenth centuries. One might even say that Ledochowski insisted on fidelity to the structure of Jesuit obedience, was an almost merciless disciplinarian,and maintained a stream of instructions flowing out to the whole Society about every detail of Jesuit life and Ignatian ideals. He know exactly what Jesuits should be according to the Society’s Constitutions and traditions; and under strong hands of two quite authoritarian Popes, Pius XI and Pius XII, he reestablished the close ties that had once linked papacy and Jesuit Generalate. Ledochowski, in fact, gave renewed meaning to that old Roman nickname of the Jesuit Father General, “the Black Pope. Just as Pius XII can be described as the last of the great Roman Popes, so Ledochowski can be called the last of the great Roman Generals of the Jesuits.
p 221 Malachi Martin, The Jesuits: The Society of Jesus and the Betrayal of the Roman Catholic Church
Western - Eastern Roman Empire 101
Effective Holocaust Denial From The New York Times 2007