Looking for that blessed hope, and the glorious appearing (epiphany) of the great God and our Saviour Jesus Christ; Titus 2:13
from the angle of the Grand Gallery's floor line between the north and the south walls of the Grand Gallery, for such deviation would symbolize unfaithfulness, while Elijah types the faithful as a class acting as God's mouthpiece to Nominal Spiritual Israel. Hence antitypical Elijah's course is symbolized as passing through the solid masonry of the step to the vertical line of the south wall at the same angle as the floor line has had throughout the Grand Gallery. See illustrations in Vol. 3, 359, The Great Pyramid Passages, Vol. 2, 70 and above. This projected floor line meets the vertical line of the south wall in the solid masonry of the step, nearly six inches below the floor line of the step. From this meeting point, what shall we do? Shall we continue projecting the floor line at the same angle? We answer, No, and that for two reasons: (1) such a projection would take us out of the Grand Gallery, and this would symbolize that such a course would be outside of the High Calling as represented by the Grand Gallery; and (2) such a projection for 13,198 British inches would reach the floor line of the passage to the Ante-Chamber, 11,831 British inches beyond the vertical line of the south wall of the Grand Gallery, below that stone which represents the first step of consecration: the laying down of our wills before we take the second step of consecration: accepting the Lord's will as our own, represented by the Granite Leaf, which is still farther away from the south wall of the Grand Gallery, toward the Ante-Chamber; hence such a projection would symbolize that we are where our consecration has not been completely made, and where it has not at all been accepted, which, of course, proves that we cannot in harmony with Pyramid symbols project that line in such a manner; for the floor line symbolizes the true course of new creatures, and its length symbolizes the time during which Spirit-begetting was possible for Gospel-Age purposes; while the symbolism of the
passage to the Ante-Chamber refers to the two things that those believers who would consecrate must do. In other words, the symbolism of this part of the Pyramid, though related to, is quite different from, that of the Grand Gallery. Hence we must avoid confusing their symbolisms by such a projection of the floor lines. It is because one of our former Swedish pilgrims, Bro. Sjo, has overlooked these facts that, projecting this floor line until it intersects the projected floor line of the King's Chamber—a distance which is actually 14.8774 Pyramid inches—he used this distance as though it were 15 inches, to corroborate a theory that he is presenting, to the effect that in the fall of 1929 (the measurement, if usable, would reach to about Aug. 1, 1929) the Church while still in the flesh will forever be delivered from Babylonian oppression, and will then experience while still in the flesh the glory of Ps. 149: 5-9. His whole theory on this matter, including his thought that our Pastor lost his crown, is certainly a marked example of unproven assumptions and confused reasoning [refuted also by its failure. Adam Rutherford used a somewhat similar method to reach May 28, 1928, also a failure].
(40) The only way, therefore, for antitypical Elijah to emerge from the solid masonry of the antitypical step into the open, after reaching over the antitypical projected floor line the antitypical vertical line of the Grand Gallery's south wall, is upward along that antitypical vertical line. But some may object: This is a deviation from the angle of the Grand Gallery's floor line, and thus symbolizes a deviation from the narrow way. We answer: A deviation from the floor line between its beginning and ending would symbolize a deviation from the narrow way; but this would not be the symbolism after one has reached the end of the Grand Gallery; for that line cannot, as just shown, be projected farther south in harmony with Pyramid symbolisms. Therefore the only way out is a specially
difficult one—vertically upward. Hence, after antitypical Elijah reached the intersection point of the projected floor line and the vertical line of the Grand Gallery's south wall—a point nearly six inches below the top of the step— his course would have to turn abruptly upward, reaching the top of the step at right angles. We understand that antitypical Elijah reached this point Sept. 16, 1914, and the top of the step July 18, 1920.
(41) We set forth above, as an assumption, that the foot of the large step marked the hour of day of Sept. 24, 1846, as 8:50 A. M., expressly stating that the hour was uncertain, but that the day was certain. The reasons why we assumed this hour (P '20, 79, par. 2) were because just 70¾ years later to the minute J.F.R. assumed an irreconcilable attitude toward us, while both of us were acting, unconsciously to ourselves, as representatives of the two classes; and because the Pyramid times are especially connected with the first full days of spring, summer, autumn and winter. However, we showed that there were 3 days, 15 hours, 13 minutes and 10 seconds more time than the above- mentioned 70¾ years symbolized by the length of the deflected line, pointing to June 27, 1917, as the date when antitypical Elisha would emerge into the open from the solid masonry of the antitypical step. Since the first publication of that article the thought has come to mind that in view of the fact that the end of the 70¾ years did not bring antitypical Elisha out of the solid masonry of the antitypical step, would it not be better to measure backward from the hour of the day when we know antitypical Elisha emerged from that antitypical step, and thus locate the hour of Sept. 24, 1846, when the first deviation from the antitypical floor line occurred? We think this is the better method, because it is based, not upon a guess, but upon a fact. As we pointed out above it was 8 A. M., June 27, 1917, that members of antitypical
Elisha at Bethel for the first time went to work forever separate from antitypical Elijah in his first and representative member. Counting back 70¾ years, 3 days, 15 hours, 13 minutes and 10 seconds would bring us to about 4:47 P. M., Sept. 24, 1846, about eight hours later than our formerly assumed hour. Using that hour as marking the exact time at the foot of the step it also fixes the time for antitypical Elijah's entrance into the solid masonry of the antitypical step. According to the figures given below, the time from 4:47 P. M., Sept. 24, 1846, to the point symbolizing Elijah's emergence would bring us to 1:06 A. M., July 18, 1920. However, we should hardly expect the Pyramid to measure to the day's exact hour. It is surely sufficient that it points out the exact day; for in so doing the step had to be cut and placed to a scale of 1/365.242 of an inch; while if the hour were required, the builders would have had to work to a scale of 1/8765.808 of an inch over a distance of 97 inches, the length of the front and top of the step, and to take into consideration an angle embedded nearly six inches in the solid masonry of the step! So small a scale is invisible. Most surely to make it exact to a day is little short of a miracle. Doubtless the Lord considered the two sets of events symbolized in connection with the step of such transcendent importance that He has in the Pyramid so symbolized them as to give us the exact days of each.
(42) We now proceed to demonstrate the dates, Sept. 16, 1914, and July 18, 1920, by the Pyramid. Our first problem is to find the distance in Pyramid inches from the foot of the step to the point where the projected floor line meets in the solid masonry of the step the vertical line of the Grand Gallery's south wall. Bro. Edgar (G. P. P. Vol. 2, 70) has by Trigonometry given us this as 68.045 British inches. He carried out his decimals to three points only, while exactness requires us to carry them out to the seventh
point. The length of the top of the step, i.e., from thetop of the step's front to the south wall, is 61 British inches. To obtain by Trigonometry the length of our projected floor line we multiply the secant of the floor line's angle (see G. P. P. Vol. 2, 329), 1.1154926, by the length of the top of the step, 61 inches; and we find the result to be 68.0450486 British inches. Since a Pyramid inch is .001 of an inch longer than a British inch, to reduce 68.0450486 British inches to Pyramid inches wesubtract from this figure .001 of it, i.e., .0680450486. Our remainder, 67.9770035, would be the length ofthe projected line in Pyramid inches, which would in Pyramid symbols represent 67 years and .9770035 of another year. To reduce this decimal part of a year to days we must multiply it by the exact length of the average solar year in days, 365.242, i.e., 365 days, 5 hours, 48 minutes and 48 seconds. The result is
356.842712347 days. To reduce this decimal part of a day to hours we must multiply it by the number of hours in a day, i.e., 24. The result is 20.225069328 hours. To reduce this decimal part of an hour to minutes we must multiply it by the number of minutes in an hour, i.e., 60. The result is 13.50577968 minutes. To reduce this decimal part of a minute to seconds we must multiply it by the number of seconds in a minute, i.e., 60. The result is 30.3467808 seconds. Hence the length of the projected floor line represents 67 years, 356 days, 20 hours, 13 minutes and 30 seconds, which is 8 days, 9 hours, 35 minutes and 18 seconds less than a year of 365 days, 5 hours, 48 minutes and 48 seconds. The first full fall day of 1914 was Sept. 24 (Whitaker's Almanac for 1914, p. 19). Exactly 68 years before, i.e., in 1846, the first full fall day was Sept. 24, which day at 4:47 P. M. marks the foot of the step. Hence subtracting the 8 days, 9 hours, 35 minutes and 18 seconds above referred to
from 4:47 P. M., Sept. 24, 1914, we find the projected line to have ended at a place
marking 7:12 A. M., Sept. 16, 1914. Seemingly at this time, symbolized by the end of the projected floor line in the Grand Gallery, the last one was Spirit-begotten for High Calling purposes, and consequently the reaping, but not the gleaning, then ended. From that time onward the course of the Church was more trying, symbolized by the line's ascent to the top of the step.
(43) Our second problem is to find out the distance between the point where the vertical line of the Grand Gallery's south wall meets the floor line of the step and the point where this vertical line meets the projected floor line of the Grand Gallery in the solid masonry of the step, which second point we have just seen marks Sept. 16, 1914; for the distance from this point to the point vertically above it, where the vertical line of the Grand Gallery's south wall meets the top of the step, symbolizes the time it would take from Sept. 16, 1914, to come out of the solid masonry of the step; and thus by its Pyramid inches it will give us the date of antitypical Elijah's emergence into the open from the solid masonry of the antitypical step, i.e., the date of antitypical Elijah's reappearance. How may we find out this distance? Before showing this we suggest that our readers carefully examine, in Bro. Edgar's G. P. P., Vol. 2, 70, the larger drawing of the step where he gives the dimensions of the projected floor line and the front and the top of the step. Those who do not have that book can procure it in the second edition for $2.00 from us. It is an excellent treatise, especially on the time features as symbolized by the Pyramid. Vol. I in the second edition can be procured for $2.00 also. In the above-noted drawing we find that the step is 36 inches high and 61 inches long, the top and front of the step forming a right angle. If we can find a way of making a right-angle triangle, consisting of a part of the front of the step, all of the top of the step and the projected floor line, knowing already the length of the projected floor
line and the top of the step, we could easily by Geometry find out the distance from the present top of the step to the end of the projected floor line. This may be done as follows: If we should imagine that the entire surface of the top of the step were equally depressed until a new top were formed meeting the projected floor line at the place where the vertical line of the Grand Gallery meets it, i.e., where the date Sept. 16, 1914, is indicated, we would have a right- angled triangle whose base and hypotenuse are known to us to be 61 and 68.0450486 British inches, respectively, and whose perpendicular is as many inches less than 36 inches, the actual height of the front of the step, as the front of the imaginary step would be inches less than the front of the actual step, which difference would be equal to the distance of the imaginary top of the step at the point marking Sept. 16, 1916, from the actual top of the step vertically above; for we have assumed an equal depression of the top of the step along its entire surface. From Geometry we know that the square of the hypotenuse of a right-angled triangle is equal to the sum of the squares of the other two sides. The square of the hypotenuse, 68.045048, is 4630.128557322305. The square of the base, 61, is 3721. If this square plus the square of the perpendicular equals the square of the hypotenuse, then this square subtracted from the square of the hypotenuse will give us the square of the perpendicular, i.e., 909.128557322304, whose square root, 30.151758, is in British inches the height of the front of our imaginary step. This figure subtracted from 36 inches, the height of the front of the actual step gives us as a remainder 5.848242 British inches as the depth of the imaginary depression, i.e., the distance from the point where the vertical line of the Grand Gallery's south wall meets the top of the actual step to the point where this vertical line meets the projected floor line. This number of British inches
reduced to Pyramid inches by subtracting from it .001 of itself, i.e., .00584242, equals 5.842397 Pyramid inches, which symbolize that number of years. Reducing the decimal part of a year to months, days, hours, minutes and seconds by the same method as was used in the preceding problem, we find the actual time to be 5¾ years, 33 days, 17 hours, 54 minutes and 51 seconds, to which, adding our previous findings, 67 years, 356 days, 20 hours, 12 minutes and 30 seconds, we have 73¾ years, 25 days, 8 hours, 19 minutes, 33 seconds. Adding this time to 4:47 P. M., Sept. 24, 1846, will give us the date indicated at the point of intersection of the vertical line of the Grand Gallery's south wall and the top of the actual step; for 4:47 P. M., Sept. 24, 1846, is the date at the foot of the step; the 67 years, 365 days, 20 hours, 13 minutes and 30 seconds bring us to the point of intersection of the vertical line and the projected floor line, which marks about 7:12 A. M., Sept. 16, 1914; and 5¾ years, 33 days, 17 hours, 54 minutes and 51 seconds bring us out of the solid masonry of the step to its surface, into the open, vertically below the south wall of the Grand Gallery. 73¾ years from 4:47 P. M., Sept. 24, 1846, bring us to 4:47 P. M. of the first day of summer, 1920, i.e., June 22; and 25 days, 8 hours, 19 minutes and 33 seconds added to that time bring us to about 1:06 A.M., July 18, 1920. Thus the length of these lines points out July 18, 1920, as the date for antitypical Elijah's reappearance.
(44) What occurred on July 18, 1920, answering to the reappearance of antitypical Elijah? We reply that on that date a body of God's people who had been separated from antitypical Elisha from the summer of 1917 onward, and who later had been separated from all other Levitical bodies acting under bad Levitical leadership, for the first time since the summer of 1917, as a company acting in The Laymen's Home Missionary Movement during the first Gideon Convention,
held at Philadelphia, July 15-19, 1920, conducted their first public lecture, which the writer as a representative of the Lord and of them was privileged to deliver to an audience gathered by their united advertising efforts. This public lecture, which was delivered before about 1000 representatives of Nominal Spiritual Israel—a large number considering the heavy rain before and during the meeting— and which the next day was widely commented on by many newspapers, marks antitypical Elijah's reappearance, the beginning of antitypical Gideon's Second Battle, and the beginning of the co-operation of the Body of the World's High Priest with His Head in leading the Nominal Church section of Azazel's Goat to the Gate of the Court. As the Pyramid marks the very day when antitypical Elisha separated himself from antitypical Elijah in his representative member, thus cutting off the Elijah class representatively from public work, is it any wonder that the same Pyramid should indicate the very day in which, in a by far more important event, antitypical Elijah would reappear, i.e., that the Little Flock officially would again become a mouthpiece to the world? The wonder would be if, the less important event being there symbolized, the more important work should not be there symbolized. "Great and marvelous are Thy works, Lord God Almighty! Just and true are Thy ways, Thou King of saints!" "Bless the Lord, O my soul!" As all of us know, the distance from the point of the intersection of the step and of the vertical line of the Grand Gallery's south wall to the projected floor line of the King's Chamber is just three-fourths of a Pyramid inch. As in the case of antitypical Elisha we noted that this distance represents nine months from his appearance, June 27, 1917, until he reached the Great Company's counterfeit date for the closing of the door of spirit-begetting, March 27, 1918—a teaching that the Society leaders have since repudiated—so we
note that this distance in antitypical Elijah's case seems likewise to be symbolic of the nine months from his manifestation until the movement in which he has been active would be specially marked and pointed out as antitypical Elijah's movement, Sunday night, April 17, 1921 (by God's time this was April 18), just nine months after antitypical Elijah's reappearance, at the last session of the Jersey City Convention, April 16, 17, we for the first time gave a discourse on antitypical Elijah's reappearance, a summary of which this article is. We are wondering whether the nine months between antitypical Elijah's reappearance, which occurred at Philadelphia first, and the public meeting of the Jersey City Convention and the discourse just referred to, in which this antitypical Elijah movement as such was first marked and pointed out, are not connected with the ¾ inch from the top of the step to the projected floor line of the King's Chamber. It will be recalled that the Philadelphia and Jersey City Ecclesias were the ones that stood the brunt of the Amram sifting. We are just wondering whether these two ecclesias were not for this reason by the Lord singled out to be honored in having their public meetings at the times marked by these two points in the Pyramid, in order that the Lord through their meetings might point out that antitypical Elijah was active in the public work of that movement—The Laymen's Home Missionary Movement—in which these two churches participated, one at the beginning, the other at the end of the nine months so marked in the Pyramid. When the Jersey City Ecclesia asked for a convention to be held in April, the only Sunday of that month which had not already been assigned to other ecclesias was April 17. Thus, providentially, without any manipulation whatever, the public meeting followed by the above-mentioned discourse on the proper date for the end of the nine months indicated in the Pyramid fell to the lot of the second most
hardly beset church in the Amram sifting, as many providences led at the beginning of the nine months to holding on the proper date the public meeting of the church which was the most hardly beset in that sifting. The Lord has His own ways of honoring His faithful, and impressive indeed are these ways! "It is the Lord's doing, and it is marvelous in our eyes!" To God be praise!
(45) The fact that antitypical Elijah has reappeared does not mean that whoever does not take part in The Laymen's Home Missionary Movement will not be in the Little Flock; for there are, bewildered among the Levite groups, not a few brethren who will eventually make their calling and election sure; for the Lord seems to have selected only the more courageous of the Priests to have the privilege of the Epiphany Truth and through it more markedly to resist the Levites' revolutionisms, leaving the less courageous Priests among the Levites, there in a less marked way to resist the latter's revolutionism, i.e., lead them to the gate. Likewise, apart from The Laymen's Home Missionary Movement, those Priests who are among the Levites, by witnessing against eternal torment and the consciousness of the dead, are taking part in antitypical Gideon's second battle, and John's Rebuke of the co-operation of state and church in America, and are co-operating in leading the Nominal Church section of Azazel's Goat to the Gate; but their being without the Epiphany Truth, and their being outside of The Laymen's Home Missionary Movement, are doubtless handicaps to their usefulness. Additionally, more or less of their efforts are misdirected by reason of the limitations of their Levitical surroundings. This much may in truth be said of them—that they are not taking part in that which the Lord regards as the official antitypical Elijah, Gideonite, and High-Priestly work, considered from the standpoint of a movement.
(46) Nor does the fact that antitypical Elijah has
officially reappeared in The Laymen's Home Missionary Movement prove that all who take part in it will eventually make their calling and election sure. Even after excepting the co-operating Youthful Worthies it cannot be said that all the consecrated brethren who take part in this movement will eventually be of the Little Flock, because when the good Levites will be manifested, doubtless some of them will have been found to have been in this phase of the official High-Priestly Movement, as was the case in previously manifested Levites taking part in other phases of that movement. It will, therefore, not be manifest who will be the eventual Little Flock members, until all the Truth Levites have been manifested, have cleansed themselves (Num. 8: 7), have recognized themselves as Levites (Num. 8: 9, 10), have washed their robes in the blood of the Lamb (Num. 8: 12), have been set apart for the true Levitical service (Num. 8: 11), and are set before the Priests as their servants (Num. 8: 13). We do not look for these things to be finished for a year or two yet. Therefore, there is no room for resting on one's oars in carnal security; the exhortation still applies to each one of the Priests: "Give diligence to make your calling and election sure." And therein the Lord will bless the faithful with success! On account of this let us all rejoice, take courage and press perseveringly on to the end of the way! And our being in antitypical Elijah is all the more reason for encouragement in such perseverance. Beloved Brethren, let us rejoice exceedingly that antitypical Elijah has reappeared; and let us faithfully perform our part in His work. What a privilege is ours!
As somewhat related to our subject, and that our readers may have it in permanent form, we will here reproduce John's Rebuke, which like Elijah's Letter is drawn up in the form of Do-you-know questions. It first appeared in the Herald Of The Epiphany, Sept. 15, 1922.
Do you know that Catholics must obey the Pope and his mouthpieces in all things in which the Pope requires their obedience, as the Bull Unam Sanctam shows—hence in political matters, if the Pope thinks that they affect directly or indirectly the political or religious interests of the Papacy?
Do you know that the Papacy is a political Power as well as is the controller of the Catholic Church?
Do you know that in harmony with this thought the Papacy has the essential attributes of a State, in that it has a head who wears a crown, who is recognized as a sovereign by International Law, and who is guaranteed as a sovereign by the laws of Italy, in that it claims supernational authority, receives and sends ambassadors, makes treaties, has subjects—all Catholics, who at the Pope's discretion are bound to obey the Papacy in civil as well as religious matters—has a court, consisting of the Cardinals, has a system of laws—the canon laws—which it enforces, has (a few) soldiers and a certain (limited) territory, seeks to regain the Papal States from Italy as its claimed rightful territory, and has lately been recognized by the League of Nations as a Power, and therefore as being competent for membership in the League of Nations?
Do you know that because of its peculiar character the Papacy is a religio-political kingdom within every country in which its officials and subjects live—hence a government within every government of Christendom?
Do you know that this peculiar Papal characteristic makes most of her adherents have citizenship in two governments?
Do you know that with the exception of the subjects of the Papal kingdom the subjects of all powers must renounce political obligations to their rulers and citizenship in their countries before they can become
Do you know that on account of the Pope being a citizens of the United States?
civil ruler, the fact of his being head of a religion is no more a logical reason for his subjects enjoying such an exceptional privilege than that the former Sultan's subjects, who sustained a similar relation to him, should have become American citizens without renouncing political allegiance to him?
Do you know that Papal law, requiring at the Pope's discretion obedience in political matters to the Pope, makes a faithful American Papist, because of such double citizenship, believe that he owes the Papacy in civil matters an allegiance superior to that which he owes to the United States Government?
Do you know that it is for this reason that Priest Phelan, as reported in the Roman Catholic magazine, Western Watchman, said: "Tell us we are Catholics first and Americans afterwards? Of course we are! Tell us that in case of conflict between Church and State we take the side of the Church? Why, of course we do! Indeed, if the Church were at war tomorrow with the Government of the United States, we would say, To hell with the Government of the United States"?
Do you know that because of this peculiar characteristic of the Papacy, through its agents and subjects it partakes directly and indirectly in the politics of every country of Christendom?
Do you know that this is especially true of its activities in the national, state and municipal politics of America?
Do you know that America would not tolerate this in the subjects of any other Power?
Do you know that the fact of American Papists being the subjects of two political Powers makes all participation in American politics on the part of the Papal Hierarchy, whether in person or by those subject to it, per se an alliance of Papacy and our Government—a sort of union of Church and State—when
such participation is accepted by national, state or municipal officials?
Do you know that the Catholic Church is seeking and also gaining political influence, power and support in America?
Do you know that many of her efforts in these respects are done under cover of secret dealings with political leaders, campaign managers, convention delegates, etc., and are therefore discernible as having been active mainly from the facts of her receiving and having such influence, power and support?
Do you know that the first way by which Papacy has been seeking and gaining political influence, power and support in America is training its subjects to believe in the union of Church and State and to work for as much of it as is possible to attain in America?
Do you know that the union of Church and State with the Papacy as the controlling Partner in the union is a doctrine of the Papacy, as can be seen among other things from the Bull Unam Sanctam?
Do you know that Parochial schools teach this un- American doctrine to their pupils; that priests indoctrinate with it their catechumens, preach it to their audiences, inculcate it to their penitents in the Confessional, and spread it in their conversations; that Catholic writers defend it in their books, magazines and periodicals; and that Catholic professors lecture in favor of it to their students?
Do you know that as a result of this propaganda Catholics believe the doctrine that it is their duty to seek and gain for the Papacy political influence, power and support in America?
Do you know that this is contrary to America's Constitution?
Do you know that a second way by which she is seeking and gaining political influence, power and support is a hypocritical profession of great admiration for American Democracy and the institutions of
American Democracy, while her practices, as can be seen from history, and her teachings, as can be seen from the anti-democratic bulls of many Popes, the decrees of the Trent and Vatican Councils, the syllabus of errors of Pius IX and the Great Encyclical Letters of Leo XIII, favor absolutism in government, the Divine Right of Kings, Aristocrats and Clergy, and condemn the main pillars of American Democracy—freedom of speech, of press, of assemblage, of worship, of conscience, of thought and of education, separation of Church and State, and government of, by and for the people?
Do you know that Papacy's history and doctrines are a complete proof of the blatant hypocrisy of such professions of Papal admiration for the institutions of American Democracy?
Do you know that despite this fact these hypocritical professions are being widely accepted, and Papacy's representatives are being treated, by national, state and municipal officials, as though such professions were genuine?
Do you know that in such professions the Jesuitical character of Papacy's representatives is manifest as acting out the principle that the "end—'getting America'—justifies the means"—the hypocrisy used to obtain that end?
Do you know that our national, state and municipal officials should disbelieve such professions, because they are contrary to Papacy's doctrines and practices?
Do you know that a third way by which Papacy is seeking and gaining political influence, power and support in America is influencing Catholics to vote as a block?
Do you know that in Europe Papists vote as a block?
Do you know that Cardinal McCloskey, who was for years the ranking Catholic prelate in America, advised American Catholics to vote as a block, as can be seen from the following statement: "We must take
part in elections. Move in solid mass in every state against the party pledged to sustain the integrity of the public schools"?
Do you know that "during the campaign of 1908 the Vatican issued a manifesto to the effect that William H. Taft should be elected President because of his satisfactory settlement of all matters pertaining to the Roman Catholic Church"?
Do you know that such a manifesto must be obeyed by all Catholics faithful to their belief as set forth in the Bull Unam Sanctam, published ex cathedra, hence infallible, by Pope Boniface VIII: "Every human being is [obligated to be] subject to the Roman Pontiff—this we declare, say, define and pronounce to be altogether necessary to salvation"?
Do you know that in 1916 President Wilson, in his campaign for re-election, received the Catholic vote, because he had, mainly through his Secretary, Mr. Tumulty, a staunch Romanist, so greatly favored Catholics as to give them 70% of America's appointive offices, though Catholics are but 17% of our people?
Do you know that not infrequently Catholic periodicals advise their voting readers for whom to vote, and that such advice is usually followed?
Do you know that certain sections of the Catholic press, although opposed to woman's suffrage before it was enacted, have, since suffrage was granted, stated that Catholic women would vote as the Church desires?
Do you know that the Confessional, Monasteries, all almost exclusively-Catholic clubs like Tammany Hall, etc., and all Catholic Orders, like the Knights of Columbus, etc., afford abundant opportunity to instruct "the faithful" how to vote?
Do you know that in 1920 the Catholic vote was cast for Mr. Cox in the interests of the League of Nations, because entrance into it by America was publicly favored by the Papacy?
Do you know that the Catholic vote was marshalled as such in 1921 in Pennsylvania, in an attempt to change the State Constitution so as to legalize the State's financial support of sectarian hospitals, in order that Catholic hospitals might continue to receive 80% of the State funds illegally used before that election for such purposes?
Do you know that despite the greatest of newspaper opposition it was the Catholic vote that re-elected the Mayor of New York in 1921, and that by an unprecedented majority?
Do you know that the above facts prove that faithful Catholics will vote as a block in national, state and municipal matters for those who will favor Catholic interests, regardless of whether the candidates are Catholic or Protestant, that they will work and vote against candidates who will not favor their Church, and that they will work and vote for the candidate from whom they hope to get the most favor for their Church, whenever opposing candidates differ in the degrees of their favorableness?
Do you know that the fourth way by which Papacy is seeking and gaining political influence, power and support in America is putting its members into political offices?
Do you know that several years ago 62% of all offices of the United States, both elective and appointive, were held by Roman Catholics, and that about the same per cent prevails at this time, though Catholics constitute but 17% of our population?
Do you know that there being such an overwhelmingly large proportion of offices in Catholic hands is not due to their having proportionately so vastly superior capacities for office over non-Catholics, who as a very general rule are the best educated, most public-spirited and most efficient of our citizens?
Do you know that the presence of such a disproportionately large number of Roman Catholics in public
office cannot be a matter of accident in selection of candidates, especially when we consider the subject from the standpoint of the general superiority in education, citizenship, Americanism and efficiency on the part of non- Catholics?
Do you know that the fact that Roman Catholics, constituting 17% of our population, and belonging to a religio-political organization—the Papacy—which in every country makes strenuous efforts to control or mould government policies, have succeeded in securing 62% of American political offices can be reasonably explained from but one standpoint?
Do you know that this standpoint is, that these Catholics hold these offices as the result of a fixed policy of the Papacy to place, in its own interests, its adherents into political office?
Do you know that the Catholic Hierarchy praised Mr. Tumulty, President Wilson's private secretary, as "a faithful son of the Church," because he used his official position to advance Roman Catholic interests and also to advance Roman Catholics to office, until 70% of America's appointive offices were in their hands?
Do you know that many political clubs like Tammany Hall, and Catholic Societies like the Knights of Columbus, whenever possible put forward and support Catholic candidates as such for office in pursuance of Papacy's policy of "getting America"?
Do you know that the Catholic clergy boast that these Catholic officials hold their offices to protect the Church from opponents, as can be seen in the following declaration of the Rev. Father Ignatius Smith, speaking at a convention of Catholic Societies held against the Ku Klux Klan's activity in Hudson County, N. J., according to the Sept. 7, 1921, issue of the Jersey Journal: "There are too many level-headed Irishmen [Catholics] in authority in the United States to allow the Klan to get very far with their propaganda,"
which Rome fears as anti-Catholic, and which she bitterly opposes?
Do you know that these facts prove that the Papacy puts such Catholic office-holders into office to increase its political influence, power and support in America?
Do you know that such an activity very strongly implies an alliance of influential office-holders and political leaders, on the one hand, and the Catholic Church, on the other hand, and smacks of a union of Church and State— Papacy's world-policy?
Do you know that a fifth way by which the Papacy has been seeking and gaining political influence, power and support in America is advancing its dependable adherents to strategic positions in all kinds of public capacities?
Do you know that the Papacy has agents who seek to secure private secretaryships for graduates of one of its Washington institutions to Senators, Congressmen, Cabinet officers, Bureau heads, etc., and that similar methods of securing such secretaryships to State and municipal officers prevail?
Do you know that such private secretaryships, used as Rome has them used, as can be seen in the case of Mr. Tumulty, give the Papacy immense political influence, power and support in America, as well as enable Rome to learn for her advantage, through the Confessional, etc., just what is going on behind the scenes in political America?
Do you know that Rome uses such knowledge to increase her hold on our Government and to checkmate policies undesirable to her, and that this is the main reason why such secretaryships are sought by her for her dependable adherents?
Do you know that in pursuance of Papacy's policy to advance its dependable adherents to strategic positions in all official departments of our country, states and cities it has succeeded in having two thorough Catholics in the U.S. Supreme Court, also Catholic