Friday, July 27, 2012


I am once again indebted to Anthony Fraser of Scotland, whose publication APROPOS is essential reading for those wanting to understand what is going on in Church and State (and can be subscribed to here), for allowing me to place here an article written by his esteemed father, Hamish Fraser.

Anthony's publication from time to time reprints articles from his father's brilliant APPROACHES publication which ceased publication after Hamish's untimely death in 1986.  Anthony has however taken up the cudgels since then and his superb APROPOS is a publication I, for one, cannot do without.

Here is Hamish Fraser's article Integral Humanism which his son re-published recently in APROPOS.

(The following article by Hamish Fraser appeared in Approaches 47-48 in
February 1976. Unfortunately, it was prescient in seeing the rise of a
Zapatero type regime in Spain.)

‘Integral Humanism’ and Education

'If I was the Devil', stated Alban Stolzin 1845, ‘and the people chose me
as their Member of Parliament I would make one motion, one only, that
would procure the greatest possible number of clients for Hell - I would
propose the complete separation of school and Church’.

The most insidious influence of 'integral humanism' is to be seen in
the demoralising effect it has on Catholic nations, particularly
through its impact on Catholic education.

Once a people no longer believes in the justice of its cause, its cause
is doomed. And once Catholic education begins to inculcate the
idea that Christ’s empire does NOT include Princes, Presidents and
Prime Ministers, that even in Catholic countries governments are
under no obligation to insist on respect for the social rights of
Christ the King, and that legislation need not conform to Catholic
social principles, Catholic universities, colleges and schools become
subversive of both Church and State.

Hotbeds of Subversion

Under these circumstances, instead of rearing valiant warriors on
behalf of the social kingship of Jesus Christ, Catholic universities,
colleges and schools become hotbeds of 'social modernism' by
persuading the sons and daughters of those still solidly Catholic in
faith and morals that it is perfectly licit and may be meritoriously
'broadminded' and 'forward-looking' to consider that the socialist
revolution may be an instrument of social progress.

Catholic Socialism

When this happens, this is but the first stage towards apostasy. For
if ever a truth was proved to be self-evident by subsequent
experience it is the truth enunciated by Pope Pius XI in
Quadragesimo Anno, 'Religious socialism, Christian socialism are
expressions implying a contradiction of terms.


For a Catholic Who on the one hand is sound in faith and morals
but on the other hand espouses a socialist ideology is by that very
fact at war with himself.

Either, Or

Unless such a Catholic comes to realise that his social ideology is
incompatible with his faith, and that 'Catholic social doctrine is an
integral part of the Christian conception of life' (MATER ET MAGISTRA,
222)2, the logical demands of his social ideology will sooner or later
impel him to jettison his faith, and from social modernism he will
progress towards apostasy.

Subversion in education, with social modernism and apostasy as its
fruits: such are the inevitable consequences of 'integral humanism'.
Such have been the consequences 'integral humanism' particularly in
the Catholic nations of both Europe and Latin America. Such indeed
have been its consequences everywhere.

Education’s Key role

Even if the other institutions of a Catholic nation are in reliably
Catholic hands, once its educational institutions become infected

Footnote 1 [If we read Mater et Magistra (MM) we find that Pius XI’s definition of
socialism could equally apply to the beliefs of political parties which
allegedly eschew socialism. John XXIII advises us thus: ‘Pope Pius XI
further emphasized the fundamental opposition between Communism and
Christianity, and made it clear that no Catholic could subscribe even to
moderate Socialism. The reason is that Socialism is founded on a doctrine
of human society which is bounded by time and takes no account of any
objective other than that of material well-being.’ (MM. 34). Most modern
secular political parties also have such a doctrine of society. Editor,
Footnote 2 [Unfortunately, Catholic Social Doctrine, like all aspects of the Church’s
life has been corrupted by post-Conciliar departures from the traditional
doctrine. It too must be interpreted according to the traditional doctrine of
the Church. Editor Apropos.]

with the virus of liberal Catholicism (and 'integral humanism’ is simply
liberal Catholicism3 at its logical worst), it is but a matter of time
before such a Catholic nation is plunged into chaos.
Needless to say, it is the universities which are the key educational
institutions, in that it is they which ultimately determine, the tone of
the entire educational system. But of all a Catholic nation's
universities, it is the seminaries which matter most.

If the seminaries are sound, the universities will also probably
remain sound (though not even this can be taken for granted). But
once the seminaries become nurseries of liberal Catholicism the
entire educational system soon becomes a gigantic time-bomb that
sooner or later will devastate the entire social fabric and may even
imperil the nation’s survival.

It was this which happened in Portugal; it is this which may also
prove the downfall of Spain. It is thanks to this too that Italy has far
so long been hovering on the brink of the Communist abyss. And if
in Latin America chaos has for so long seemed endemic it is for the
simple reason that there, as in Europe, chaos follows inevitably in
the wake of liberal Catholicism.

The key role of education is very well understood by the enemies of
the Church, but alas! by surprisingly few Catholics. Now, indeed,
even many of the clergy are opposed to Catholic education in
schools, colleges and universities. Hence why so many of them are
now coming out in favour of 'integrated' education. The fact remains,
however, that the future of any nation is determined by whoever
controls its schools, and above all its universities.

Before Vatican 2

‘Integral Humanism’ had begun to make an impact on Catholic
nations long before Vatican 2. Long before it had become
respectable at Roman Congregational level, 'integral humanism' had

Footnote 3 As one writer said: ‘Liberalism has as its principle an equal respect for all
opinions.' The 'liberal' State is in theory neutral. In effect Pontius Pilate was
the first liberal, when having asked: 'What is Truth?' he proceeded to wash
his hands of Truth Incarnate prior to having Him crucified.

already been accepted by a considerable proportion of the Catholic
intelligentsia, both clerical and lay, and this was reflected among the
staffs of universities and seminaries, even in conservative Catholic
countries, where the episcopate too was still basically conservative.
It was not for nothing that in Humani Generis, his encyclical letter
concerning 'False Trends in Modern Teaching', published in 1950, Pope
Pius XII found it necessary to warn against those with ‘a burning
desire to break down all the barriers by which men of good will are now
separated from one. another.... . who embrace a policy of appeasement
which would fain put on one side all the questions that divide as
to achieve a compromise of opinion, even where matters of doctrine are

Pope Pius XII also made it clear that it was the teaching profession
he had particularly in mind. And he specifically mentioned ‘those false
evolutionary notions, with their denial of all that absolute or fixed or
abiding in human experience' which he said, had ‘paved the way for a
new philosophy of error.'

After Vatican 2

But it was once Vatican 2 had succeeded in making 'integral
humanism' the new orthodoxy that the rot became manifest. And
for the last decade we have seen this new orthodoxy reflected in
episcopal appointments. Now that bishops must offer their
resignation on reaching the age of 75, in practice this has meant the
obligatory retirement of all conservative bishops as soon as they
reach the age of 75 and their replacement by 'post-conciliar', 'forwardlooking'
'integral humanist' prelates who are prepared to stand no
nonsense from anyone who would foul up oecumenism by insisting
on the social rights of Christ the King.

Effect on Catholic nations

Needless to say, this shift to the ‘Left’ was not long in making its
weight felt, especially among the Catholic nations.

If Rome itself is now in imminent danger of seeing a Communist
regime take over Italy, this is in no small measure a consequence of
this post-Conciliar shift of emphasis.

This policy has however been particularly marked in Spain. And now
that General Franco has at last gone to his reward, the future of
Spain is anyone’s guess. One thing at least is certain however
Whereas in 1936 the Revolution was directed against the Church
from outside, in 1976 the Revolution will have no shortage of
sponsors from within the Church.

Hamish Fraser.

[Postscript by Editor of Apropos

There is no clearer manifestation of integral humanism in action that
the action of Polish Bishops following the proposal by 46 deputies of
Polish Political Parties (The League of Polish Families (LPR), the
Conservative Law and Justice (PiS) party, and the Peasants' Party
(PSL))to have Jesus Christ proclaimed King of Poland. According to
an AFP press release on 21st December 2006, Polish clerics were up
in arms. ‘Christ doesn't need a parliamentary resolution to be the king of
our hearts. This kind of action, although it may stem from good will,
sounds a bit like propaganda,’ said Monsignor Tadeusz Pieronek, a
member of Poland's episcopate and rector at Krakow's Papal
Academy of Theology. He added: ‘These lawmakers would do better
to look after their constitutional prerogatives and let religious institutions
and the church do our work’. Archbishop Tadeusz Goclowski of
Gdansk said: ‘Let parliament deal with passing better laws that we need.’
Archbishop Slawoj Leszek Glodz said the lawmakers should ‘pray
and do penance -- it would do them good’. While Lublin’s Archbishop
Jozef Zycinski rejected the proposal as ‘totally unacceptable.’ The
news agency also reported that 33 percent of Poles supported the
proposal and 51 percent were against it.

One can well understand why these proposals are ‘totally
unacceptable’. They are totally opposed to the mindset of the
modern Church. They would foul up the ecumenism pursued by
post-conciliar clerics. They are redolent of a Church and view of
society wholly inimical to Modernist clerics. And what are these
clerics rejecting? Pius XI advised us: ‘That once men recognise, both
in private and in public life, that Christ is King, society will at last receive
the great blessings of real liberty, well-ordered discipline, peace and
harmony. Poor Poland betrayed yet again! ]

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