By Christian J. Pinto
Those who have seen our film, “The Hidden Faith of the Founding Fathers,” will be familiar with the many blasphemous and impious words of revolutionaries such as Thomas Paine, Thomas Jefferson and yes, even John Adams, against the Gospel and the Person of our Lord Jesus Christ. Paine tells us that the virgin birth of Christ describes how “the Almighty committed debauchery with a woman engaged to be married,” while Jefferson asserts that the Book of Revelation is “the ravings of a maniac,” as his friend John Adams tells us that the idea of Jesus as God manifest in the flesh is “an awful blasphemy” that needs to be “got rid of.” There are many such things written by the Revolutionary founders that we document in our film, and in other articles on this website.
But where did such a mocking and irreverent hostility toward Christianity come from? The typical belief is that the Revolutionaries were influenced by the Enlightenment thinkers of France and England, by men like Voltaire and Rousseau.
To this we agree, but are next compelled to inquire: from whence came the Enlightenment? Was it really the coincidental result of growing public hostility against the Christian faith? Or was it part of a plan, generated by the ancient enemy of the Gospel?
In our film we have documented the relationship between George Washington and the Jesuit Order, and how it is given out by the Church of Rome, even to this day, that the “father of our country” was baptized into the Roman Catholic faith just a few hours before his death, by a Jesuit priest named Father Leonard Neale. While this particular account is difficult to prove beyond all doubt, it has been reported among Catholics for some 200 years. Among the more provable, circumstantial evidence surrounding Washington is the influence of the Jesuits in the American Revolution, particularly through the Carroll family.
John Carroll (founder of Georgetown College which would become Georgetown University, Colonial ambassador to Canada, first Catholic Bishop of the United States) was a Jesuit priest who worked with George Washington and Benjamin Franklin. Charles Carroll of Carrollton (cousin to John Carroll, oldest surviving signer of the Declaration of Independence, also an ambassador to Canada) was Jesuit trained, and dedicated to Jesuitism by his own profession. His cousin, Daniel Carroll (older brother to John Carroll, signer of the Articles of Confederation and the Constitution, the man who donated the land on which the U.S. Capitol was built) was a good friend of George Washington and was trained by Jesuit priests at their College of St. Omer in Flanders.
From Appleton’s Cyclopedia of American Biography, 1891, we read: “No greater power of combined wealth, intellect, and enthusiasm existed anywhere in America than the union of the Carrolls and the Jesuits …” This same resource also says of the Jesuit priest, John Carroll that:
“During the struggle for independence he rendered important
services to his country by his letters to friends in every part of
Europe, explaining the situation. At the close of the war the Roman
Catholics of the United States were anxious to be freed from the
ecclesiastical jurisdiction of the vicar-apostolic of London, and
the clergy petitioned the pope to appoint a superior over
them who would owe allegiance to the government of their
country alone. The papal nuncio at Paris consulted with Dr.
Franklin, and, at the latter’s request, Father Carroll was appointed
superior of the clergy of the United States in 1784.”
There is much more that can be said about the relationship between the Papacy, the Jesuits and the Founding Fathers – which, in our opinion, is the true secret to understanding the American Revolution. Nevertheless, our intention here is to show the historic origin of the irreverent hatred for Biblical Christianity.
Voltaire & the Jesuits
There can be little doubt that Voltaire was the great voice in 18th century France, the witty, sarcastic, intellectual oracle of the Enlightenment that would lead to the French Revolution. It was Voltaire who set the stage for an irreverent, and often mocking view of the Bible and its teachings. The French philosopher famously said:
“It took twelve ignorant fishermen to establish Christianity; I will
show the world how one Frenchman can destroy it.”
It was Voltaire who also said:
“The son of God is the same as the son of man; the son of man is the
same as the son of God. God, the father, is the same as Christ, the son;
Christ, the son, is the same as God, the father. This language may appear
confused to unbelievers, but Christians will readily understand it.”
This same attitude against the Trinity can likewise be found in the writings of the American revolutionaries, as we show in our film. Voltaire’s writings and view of the Bible, Christianity and the Church became known as Voltarianism – the particular spirit of which permeates the writings of men like Paine, Jefferson, Adams and Franklin. Many other examples could be given, but our intention here is to be concise and to the point.
We think it no coincidence that Voltaire was educated for seven years by Jesuit priests at their College Louis-le-Grand. From them he undoubtedly learned to question the divine inspiration of Scripture (for which the Jesuits are legend, who prefer their Papal idol that they call “infallible” to the authority of God’s Holy Word). With this in mind, we now refer to a quote from an early 19th century book on the Jesuit conspiracy to take over the world for the Pope. It was penned by a former Jesuit initiate named Jacopo Leone, who claimed to have left the order after learning of their dreadful ambitions, and who was compelled to warn others of their intent. At the very end of his writing, he related the following:
“The fact, which I will make known in special publications, concerns the seventeenth century and a part of the eighteenth. I will demonstrate that Voltarianism prevailed in Italy during a whole century before Voltaire; that those who attacked mysteries and dogmas with language and sarcasms like his, were not libertines repudiated and condemned by the religious authority, or a handful of savans whose incredulity was confined to the circle of the cultivated class; but that the attack on the foundations of religion and morality was made in the very churches, from the pulpit, and by numerous preachers; that the numbers who flocked to hear them were immense, and that they enjoyed the countenance of the bishops and prelates. This horrible disorder was practiced in the most celebrated churches of Rome; it resisted the few feeble efforts made to put it down, and was still in existence when Voltaire appeared. The sacred buildings rang with loud shouts of laughter in approval of the most shameless commentaries. The acts of the patriarchs were held up to ridicule; the Song of Songs afforded an ample theme for obscene jesting; the visions of the prophets were turned into derision, and themselves treated as addle-headed and delirious. The Apostles were not spared, and it was taught that everything concerning them was mere fable. Finally, Christ himself was outraged worse than he had ever been by his most rancorous enemies, and was accused of criminal intercourse with the Magdalene, the woman taken in adultery, and the woman of Samaria. Thus was absolute irreligion preached, and for so long a time did this poison flow from the pulpits. The Bible was scoffed at, and Christianity likened to a mythology.” (The Jesuit Conspiracy, by Jacopo Leone, pp. 260-261)
It is beyond question that this same attitude toward the Bible and the faith of Christ prevailed among some of the key founders of the American Revolution, as we have shown repeatedly from their own writings. The point Leone makes in his book is that the origin of these things was not the intellectual wit of Voltaire, but rather the Judas-like betrayal of the priests of Rome.
The Secret Doctrine of Romanism
Despite the opinions of modern evangelism and the host of deceived world leaders who are guilty of spiritual fornication with the abominable harlot, the Reformers understood what really lay behind the veil of Romanist doctrine. Protestant historian, J.A. Wylie recounted Luther’s experience in Rome:
“One day Luther was saying mass in one of the churches of Rome with his accustomed solemnity. While he had been saying one mass, the priests of the neighboring altars had sung seven. ‘Make haste, and send Our Lady back her Son:’ such was the horrible scoff with which they reproved his delay, as they accounted it. To them, “Lady and Son” were worth only the money they brought. But these were the common priests. Surely, thought he, faith and piety still linger among the dignitaries of the Church! How mistaken was even this belief.
“One day he chanced to find himself at table with some prelates. Taking the German to be a man of the same easy faith with themselves, they lifted the veil a little too freely. They openly expressed their disbelief in the mysteries of their Church, and shamelessly boasted of their cleverness in deceiving and befooling the people. Instead of the words, ‘Hoc es meum corpus,” &c. the words at the utterance of which the bread is changed, as the Church of Rome teaches, into the flesh and blood of Christ – these prelates, as they themselves told him, were accustomed to say, ‘Panis es, et panis manebis,’ &c. – Bread thou art, and bread thou wilt remain – and then, said they, we elevate the Host, and the people bow down and worship.” (Wylie, “The History of Protestantism,” volume I, p. 262)
Luther had discovered what many of the Reformers did, that Rome and her Papal system only used the faith of Christ as a mask by which to fleece the common people and control them. Wylie goes on to say that: “Luther was literally horrified: it was as if an abyss had suddenly yawned beneath him. But the horror was salutary; it opened his eyes.” He says of Luther’s awakening in the Pope’s capital: “Instead of a city of prayers and alms, of contrite hearts and holy lives, Rome was full of mocking hypocrisy, defiant skepticism, jeering impiety, and shameless revelry.” (Ibid, Wylie, p. 262)
This same thing was known and recorded by John Calvin, who wrote:
“For of the secret theology which prevails among them, the first article is, that there is no God; the second, that all that is written and preached concerning Jesus Christ is falsehood and imposture; the third, that the doctrine of a future life, and that of the final resurrection, are mere fables. This opinion, I confess, is not entertained by all, and is expressed by few of them; yet it long ago began to be the ordinary religion of the pontiffs.” (John Calvin, Institutes of the Christian Religion)