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 Part One
 
What remains when Rome perishes ?When Rome falls, the world.
Virgil. Byron.
 Its claims were monstrous. They passed beyond human reckoning. For it claimed to be the one divine andauthoritative voice on earth; and it taught, gave judgment, and asserted, always in the same valid tone, confident that itsmessage would outlive the transitory phenomena of doubt, change, and contradiction. It stood secure, an edifice of truth behind the ramparts of truth which defied the many and various attacks launched by its enemies. For it claimed astrength that was not of itself, a life-force and vigour imparted by a power that could not be found elsewhere; andbecause it could not be likened to any earthly thing it provoked fear, bewilderment, mockery, even hate.But through the centuries it never wavered; never abandoned one item of its stupendous inheritance; never allowed thesmallest rent to appear in its much derided mantle of intolerance. It inspired devotion and admiration even in thosewho scorned its mental discipline. It rose above conjecture, likelihood, probability; for the Word by which it had beenfounded was also its guarantee of permanence. It provided the one answer to the immemorial question--what is truth?One of our essayists told,
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as many of our schoolboys used to know, of its place in history; how it saw the beginning,as it was likely to see the end, of our worldly systems; and how, in time to come, a broken arch of London Bridgemight furnish a foothold from which a traveller ‘could sketch the ruins of St. Paul’s.’But it would still stand monumental, unique, presenting as it did the symbols of endurance in this life and admission toan eternity beyond--a Rock and a Key.It was the Catholic Church.But now, as even those of irreligious mind have come to realise, all that has changed. The Church has dropped itsguard, surrendered its prerogatives, abandoned its fortifications; and it will be the purpose of these pages to examinehow and why the transformation, hitherto regarded by its adherents--and even by some of its unfriendly critics--asimpossible, could have happened.2.What follows is written, of set purpose, from the viewpoint of a traditional and still practising Catholic. The sentimentsexpressed figure here in order to emphasise the heresies, novelties, and profanities that, in the name of reformed or‘updated’ religion, have left the Church in tatters throughout the world.There is a feeling abroad that our civilisation is in deadly peril. It is a recent awareness, wholly distinct from the oldevangelical fears that the world, in keeping with some Biblical prophecy, is coming to an end; fears that have lost muchof their former simplicity, and have become more real, since the threat of nuclear war. But the end of our civilisationhas more sinister implications than has the actual destruction of a planet, whether that be brought about by an ‘act of God’ or by a frenzy of total madness on the part of man.For civilisation declines when reason is turned upside down, when the mean and the base, the ugly and corrupt, aremade to appear the norms of social and cultural expressions; or, to bring it nearer to the terms of our argument, whenevil, under a variety of masks, takes the place of good.We of this generation, according to our age and temperament, have become the willing, unconscious, or resentfulvictims of such a convulsion. Hence the air of futility that clings about us, a feeling that man has lost faith in himself and in existence as a whole.
 
It is true, of course, that every age has suffered the setbacks of war, revolution, and natural disasters. But never beforehas man been left without guide or compass, without the assurance conveyed by the pressure of a hand in which hetrusted. He is, in all too many instances, a separate being, divorced from reality, without the consolation of worthwhileart or background of tradition; and, most fatal of all as the orthodox would say, without religion.Now it used to be an accepted part of the Catholic outlook that the Church created our civilisation, with the ethicalstandards, and the great body of revelation, on which man’s attitude and destiny depend.It follows therefore, once that proposition has been accepted, that any falling off on the part of the Church must bereflected by a similar decline in the civilisation it fostered; and such a decline, as evidenced by the moral and culturalexpressions of our time, is everywhere visible.So it is that the mere mention of religion calls forth an automatic rejection on the part of men who have never given athought to the Church’s teaching or practice, but who feel that it should somehow remedy or control the widespreaderosion. They feel contempt (and contempt is a more deadly virus than scepticism) for the Church’s failure to copewith conditions that call for vital action; for its readiness to go with the stream by not speaking out against, or for evengiving encouragement to, subversion; for its preachment of a watered-down version of Humanism in the name of Christian charity; for the way in which, from having been the inflexible enemy of Communism, clerical leaders at thehighest level have taken part in what is called ‘dialogue’ with those who seek, not only the Church’s downfall, but theruin of society as a whole; for the way in which it has surrendered its once proudly defined credo by admitting thatthere are more gods in heaven and earth than were dreamt of in its Founder’s philosophy.This summary of misgivings brings us back to the question posed at the start of our inquiry--what has caused thechanges in the Church?3.Any revolution, such as the French and the Russian, must come into headlong collision with two institutions-themonarchy and the Church. The former, however deeply it may be rooted in lineage and sacramental rite, can be totallydisposed of by a single blow. But a peoples’ religion, however defective it may have become, cannot be so easilysuppressed by any force exerted from without.Monarchy lives by acceptance, custom, and a process of recognition that can be brought to an end by the fall of a knifeor the discharge of a rifle. But religion, and especially the Christian, although it may have become discredited andsubject to scorn, has so far carried within itself the seeds of resurrection. Time and again. a sentence of death has goneout against it; time and again it has outlived the executioner. That it will continue to do so may be taken for granted,though whether it will survive in its old untrammelled form, with its stature, infallible voice, and stamp of authority, isanother matter.Some will reject that suggestion as unthinkable. Others, while agreeing that the Church has sanctioned a change of emphasis, here and there, will see it as part of the divine plan; and only a few, since it has become a characteristic of our people to reject the mere mention of a conspiracy, will see in it the working out of an age-long and deliberatescheme to destroy the Church from within. Yet there is more proof of every kind for the existence of such a conspiracythan there is for some of the commonly accepted facts of history.Because of what follows it needs to be repeated that the average British mind does not take kindly to the idea of a‘plot.’ The very word savours of a theatrical setting, with heavily cloaked men meeting in a darkened room to plan thedestruction of their enemies. But secret scheming, hidden for the most part from the academic as from the public mind,has been the background or driving force of much world history.The world of politics is bedevilled by cliques working one against another, as becomes evident when we take note of the flaws that occur in official versions of the Gunpowder Plot, the murder of Abraham Lincoln in 1865, that of theArchduke Francis Ferdinand of Austria at Sarajevo in 1914, the drowning of Kitchener in 1916, the shooting of 
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