Malachi Martin wasn't a 60s liberal, he was far worse

John Grasmeier
March, 2007
Angelqueen.org

September 20, 1996

Milt Rosenberg of WGN in Chicago interviews Malachi Martin. Earlier that day,
Rosenberg had been reading through Edmund Wilson's memoirs ("The Sixties",
1993, Farrar Straus and Giroux) and became puzzled by what he read. Below is
the audio file and the transcript of the exchange that follows:

LISTEN TO AUDIO OF THE INTERVIEW

Rosenberg: Only today and I pulled out, uh, my copy of Edmund Wilson’s
memoirs from the 1960s…

Martin: Yes

Rosenberg: which I had read when they first appeared a few years ago, and uh...

Martin: He was a friend of mine.

Rosenberg: I know he was, and I was quite delighted when I found it in my original reading of it that
you show up as a man he was very interested in. But I looked you up in the index and went back to
the pages, and in his first encounter with you, he reports you as saying to him, that your Jesuit
colleagues were beginning to stay away from you because you overtly spoke in doubt about
the central items of faith. They too shared those doubts, but it was sort or normative in that Jesuit
culture, not to directly confront…

Martin: Not to ask questions.

Rosenberg: Not to ask questions.

Martin: Not to (unintelligible)

Rosenberg: Even though they didn’t believe in the full divinity of Jesus either, and were you were
questioning that, and questioning….

Martin: I was not… I was not in question to it. I was asking question after question about everything.

Rosenberg: Yeah.

Martin: About everything.

Rosenberg: And it was on that basis that you left. As I’ve known you for many years..

Martin: Yes.

Rosenberg: …I would classify you as just about the most conservative, the most traditional and the
most angry of all, uh, angry at the Church.

Martin: That’s right. That’s right.

Rosenberg: Angry because they have abandoned the traditions which you take to be central to the
faith.

Martin: Yes that’s right. Woo..yeh, I - I can’t add one thing to that Milton.

Rosenberg: But you, what you di…Yes you can, you need to explain it.

Martin: Well what happened was…

Rosenberg: You left the liberal and now you’re a staunch defender of the eternal faith.
Martin: Yes, I…I..

Rosenberg: You are defensor piti-dei.

Martin: I’m dyed-in-the-wool traditionalist, fuddy-duddy conservative. To put it in (unintelligible).

Rosenberg: Well…

Martin: Why..

Rosenberg: Answer the question why did that happen.

Martin: Why… Uhhhh. Well Milton, eh eh, prepare to sort of, uh, mentally absorb this. The the, ah,
ah, as a car absorbs the shock. I had personal revelations. Not the visions of my eyes no, I never had
any visual things. But I had enlightenment inside of me, a lot of enlightenment. I went very low in my
socio-economic condition, I was as poor as a church mice. I really lacked… I was hungry.

Rosenberg: For a while you were riding, you were driving a taxi cab in New York.

Martin: Yes I was. I was only living on apples, and chocolate and chocolate éclairs and coffee. I had
nothing. And then I had a (unintelligible)…

Rosenberg: Chocolate éclairs is an unusual item in a starvation diet.

Martin: Well actually. The, the because ge the glucose helped me give me energy for work. I slept in
the cab and things like that. Ehhh (unintelligible)… I knew nobody…(unintelligible) Two years before I
had been the head doctor. I was “professore narte.” I was honored and I had always the Vatican
shadow sanctioning whatever I did and said. I was honored everywhere. Suddenly I became a non-
entity, despised by our former bre… by my former brethren, who wouldn’t even talk to me. And I had
no possessions in the world, I had no friends really. (Unintelligible) in the jungle called New York like
a cork bobbing in the water. And just, it.. it brought me down to the basics.
I suddenly realized (swallows) what I was and what a wo.. and where I came from, and what richness
I had in heritage. And what uh, it meant to be a believer and t… to be chaste and to be poor in spirit,
really poor in spirit. Not to avow poverty where you enjoyed all the riches of the land as supplied by
the Jesuit Order of the Vatican. I really practiced poverty, I couldn’t buy a pair of socks. I didn’t know
how to pay my rent. Ya know. Ah..ahhh.ahh..ah, so that brought me to reality. And then I started um
practicing the faith as I always had practiced it, but never with the same fervor. And I got an
enlightenment of mind that is still working out in me. I have two or three more books to write about it if
I have the life in my body to do so.

February 13, 1967

Setting:
Famed literary critic Edmund Wilson attends a dinner party. Roger Straus, the
host, is owner of the renowned New York publishing firm Farrar, Straus and
Giroux and wealthy heir to the Guggenheim fortune. Also in attendance are
various hoi polloi of the New York literary scene including Robert Silvers, a writer
for the “New York Review” and Pulitzer Prize winner Jean Stafford. Straus is
Wilson’s publisher who also would later publish of several Martin’s books. Straus
had already published “The Pilgrim”, a tell-all book on the behind the scenes
activities at the Second Vatican Council which Martin had penned under the
pseudonym “Michael Serafian”.

The "Davis" Wilson refers to below is Fr. Charles Davis, a priest from England, who like Martin, acted
as peritus (expert) during the Second Vatican Council. In late 1966 Davis left not only the priesthood,
but the Catholic Church altogether, planning to marry an American woman who was also leaving the
Church. Said Davis in the December, 1966 Issue of Time Magazine, "I do not think that the claim the
church makes as an institution rests upon any adequate Biblical and historical basis. I don't believe
that the church is absolute, and I don't believe any more in papal infallibility. There is concern for
authority at the expense of truth, as I am constantly shown by instances of the damage to persons by
the workings of an impersonal and unfree system."

The "woman from Crete" mentioned is Kakia Livanos, the wealthy widow of a shipping tycoon who
Martin would go on to live with for over 30 years. From Edmund Wilson's memoirs:

Dinner at the Strauses'. I was at Dorotheas's right, and across from me was a man who talked politics
with great vigor and who turned out to be Robert Silvers of The New York Review. Jean Stafford was
on my right and at her right was a Dr. Malachi Martin, whom Roger had described to me as a "Jesuit
Dropout." He had worked for Cardinal Bea and when the movement for reform was frustrated at the
2nd Vatican Council, he had resigned from the Jesuit order - very much as Davis in England resigned
from the priesthood. Roger said that there had been some scandal about him, and it seemed clear
that he had taken up with a woman from Crete - formerly married to a Hungarian - who runs a jewelry
store. Roger had met him in Paris and seems to have brought him over. Why? He has done one book
for Roger about the Vatican and is suspected of being the author or part author of the books signed
Xavier Rynne.

Wilson, a well known atheist, had already written several articles for “The New Yorker” regarding the
Dead Sea Scrolls and had also compiled a book on the subject. Wilson held the view - which has
since fallen out of favor among the vast majority of scroll scientists and scholars - that the scrolls were
the sole work of the Essenes in Qumran. Wilson, who was not a scholar, was also pushing flawed
hypothesis that the early Christians hijacked the concept of the Messiah from the Essenes. This highly
heretical and unsupportable view was being pushed by a handful prominent scroll scholars of the time
who were attempting to develop the manufactured Messiah theory. Among them were Andre Dupont-
Sommer and the highly polemical and often wrong (to the point of retraction) John Allegro. The
fabricated Gospel hypothesis was not then, and is not now in any way supported by solid scholarship
or science.

Among the those who rejected the “invented Christ” hypothesis was the respected Dead Sea Scroll
project manager, Fr. Roland de Vaux and the lesser known Fr. Geoffrey Graystone who wrote the
book “The Dead Sea Scrolls and the Originality of Christ”.

At dinner, Wilson brings up the subject of Fr. Graystone’s book to Martin. Wilson gives the following
account of the exchange:

When I (Wilson) mentioned the book by Graystone, that was dated from Rome and which seemed to
have been written to combat my possible influence, he (Martin) said. “Oh Graystone! Even de Vaux
can’t stand him” – which raised a laugh. But they could not have appreciated his crack when he
added, “He dedicated it to the Virgin Mary, didn’t he? Graystone is a Marist, and the Marists are a
recent order. I think this remark was due to as Jesuit snobbery toward Marists.

Late April 1967

Edmund Wilson meets Malachi Martin for lunch . He notices that Martin is undergoing a “crisis”, which
Wilson believes to have been brought on by two factors; One being that Martin was struggling with
the circumstances that led to him being forced out of he Jesuits, the other being that Roger Straus
related to him (Wilson) that Martin’s “Greek Girlfriend" was causing him grief. Wilson writes:

He talked about the scrolls, but also what it meant to be a Jesuit. I can see he is going through a
crisis on account of leaving the order and, also, Roger thinks, because his Greek girlfriend is a "ball-
crusher." He expressed himself not hysterically, but I could see that he was full of emotion. The Jesuit
has to learn obedience and learn to like obedience; he must suffer, but must believe that his suffering
is a sacrifice to promoting Christianity. It is obvious that he is now for the first time giving expression
to the scorn and resentment that must long have been rankling with him. He ridiculed the sacred
relics: The arm of St. Theresa, the bones of the Magi on the ceiling at Cologne, the foreskin of
Jesus, which he says caused a war (I thought this was an invention o Peyrefitte’s). He told of an
operation, after which he asked what he had said under ether. The doctor laughed and told him that
he was certainly a normal man. You couldn't keep nature down. I had learned from Roger that Martin
had had an affair with the wife of the Time-Life representative, and that he had been exiled by the
Church to Jerusalem, where for two years he edited a magazine.

Later, after Wilson notes that Martin is “obsessed by the scrolls”, he continues:
But he was evidently suffering from bafflement at the lack of evidence for a transition from the
Essenes to Jesus. Originally, there had only been Jews, some of whom had accepted Jesus as
Messiah, then something quite new appeared: the idea that the blood of a certain man could gain
salvation for anyone, Gentile or Jew; and Paul organized the movement. What happened in between?
In the case of Allegro, this bafflement has evidently given rise to his theory that all the names in the
New Testament really have an esoteric meaning and are connected with the Essene sect. His article
in Harper’s and a recent letter to me sound like the ideas of someone who thinks he has discovered a
cipher that proves that Shakespeare was written by Bacon.

Graystone, the Marist priest who had written a book dated Rome, with a chapter directed against me
and perhaps provoked by my book, Martin said had been a pupil of his and was terribly stupid,
couldn’t even read Hebrew. I had first taken Martin’s compliments as Irish blarney, but he now told me
that that since I had met him, he had read my book through three times, and that I had stimulated him
to think about the scrolls again. I believe he is the only person of any intellect that my book has ever
influenced.

April 9, 1968

Wilson and Martin go to dinner. Wilson offers the following account (16):

As seems inevitable, he got later on the subject of his ordeals as a Jesuit priest. The three things
that a Catholic priest has to accept were the divinity of Jesus, the resurrection of the body,
and the immortality of the soul. If your colleagues in the priesthood began to be aware that
you were entertaining doubts, they avoided and eventually ostracized you. They themselves
might be loyal to their faith only by observing its ritual, and keeping its creed in a shut-off
compartment rather like the doublethink of Orwell. They might interest themselves in other things, but
they had always in their thoughts, this permanently paralyzed area.

June 9, 1969

Wilson attends a dinner party for another author, Lillian Hellman. He tells of how the restaurant
reminds him of one he had been to recently with Malachi Martin:

The next night (Monday), Lillian Hellman's dinner given by Little, Brown to celebrate the publication of
her autobiography. It was a very grand, somber, expensive, high-ceilinged restaurant of the kind that
Malachi Martin had taken me to lunch a few days before. Both with several floors, many steps and no
elevators; both more or less labyrinthine; both incredibly expensive. When Martin learned about my
teeth, he suggested and "omelette aux fines herbs", which turned out to cost $6; (he was evidently an
habitué, talked familiar French and Italian to the waiters - Roger tells me that his present lady thus
keeps him in style - he seemed now less a defrocked fish out of water than a maturing man of the
world).

March 6, 1970

Wilson attends a cocktail party for Martin's latest book, "The Encounter" at the home of publisher
Roger Straus. He writes:

A mob, the kind of party I had managed to avoid for years and that I did not expect. I supposed that it
would be simply for a few learned men. Got Wilfred Sheed sitting in a corner and had a conversation
with him, spoke of religion for the first time. I said that I couldn't even understand the idea about
Christ: Sent down by the Father to suffer and redeem the human race. If you believe this you will be
forgiven. What sense does that make? Wilfred modestly replied that this doctrine had the advantage
of providing a Christian intercessor.

I said to Malachi that, after his admirable exposition of the history of Judaism, Christianity and Islam
and their obsolescence, their impossibility at the present time, he had left the impression of a vacuum,
had barely mentioned Marxism, the substitute religion that had come to fill it. He said that he had
never thought of this, that he wished I had spoken of it to him.

Observations:

• During the time of the council in the mid 60s, up through the interactions with his friend
Edmund Wilson in the late 60s, Malachi Martin was not merely a liberal Catholic, but he may
not have been a Catholic at all. According to the first hand accounts of Wilson, Martin
ridiculed the sacred relics of Holy Mother Church. He calls a priest author, who wrote a book
on the Dead Sea Scrolls from a Catholic perspective, "terribly stupid" and makes a "crack" in
an attempt to diminish Fr. Graystone for dedicating his book to the Blessed Virgin Mary.
However, he read Wilson's book on the scrolls - which adheres to the "fabricated Christ"
theory - three times. Martin was baffled by the fact that the Essenes believed in a Jewish
Messiah and according to Wilson, couldn't understand how the "new" concept arose where
the Messiah sheds his blood for the gentiles. Martin relates to Wilson that he ran into
problems with his Jesuit colleagues by over his views on the divinity of Christ, the resurrection
of the body and the immortality of the soul.

• We now have yet another conflicting account from Martin himself as to why he left the Jesuits.
The above account, as related by Edmund Wilson, has him leaving because his Jesuit
brethren were beginning to reject Martin because over his heterodoxy or heresy. Martin by
default confirms this with Milt Rosenberg when he says that he was "questioning everything"
and then goes on about his supposed conversionary experience brought on by the
"revelations" he had at the time he was driving a cab and eating chocolate éclairs. The
account given by Martin to Ben Kaufman of the Cincinnati Enquirer has him leaving the SOJ
because of a "clear understanding" of the "malicious joy" Martin took from digging up dirt on
Cardinals in order to coerce them if they opposed Cardinal Bea during the council. According
to Father Fiore, Martin told him that he left the Jesuits because he saw "first hand the
escalating battle between traditionalists and modernists" and that if he stayed with the
Jesuits, Martin would be "constrained in his orthodoxy." Leaving the Kaufman interview aside,
the only conclusion that can be drawn is that Martin was either being deceptive with Wilson
and Rosenberg, or he was being deceptive with Father Fiore.

• Regarding Martins move to New York, according to the above account from Edmund Wilson,
he gets the impression that Roger Straus brought Martin to New York because he had
already written "The Pilgrim" as Michael Serafian and because Martin was suspected of being
involved with pseudonym Xavier Rynne. At least one of Rynne's identities was later
discovered to be Father Murphy - another Council insider who was feeding information to
many of the same publications that Martin was. However in regard to Martin's relocation
Father Fiore writes: "...his life was at risk from some who felt he knew too much and feared
his zeal for the Church. He was literally tracked from Rome to Paris, and thence to Ireland,
where Jesuit friends of his family attempted to convince them that he was mentally ill. He fled
to New York to escape them, where--still a priest--for a time he drove a taxi and washed
dishes to support himself." Father Fiore relates this version of events as fact, but he could
only have been relying, likely innocently, on what Martin had told him. Father Fiore had no
contact with Martin until the 1980s. Further, according to what Father Fiore writes, Martin's life
was literally "at risk" and he was being internationally pursued by the Jesuits because of his
supposed "zeal for the Church". Again, the only conclusion that can be drawn is that Martin
was either not being truthful with Wilson and Rosenberg, or he was not being truthful with
Father Fiore. One can't be heterodox and orthodox at the same time. Fr. Fiore's letters
defending Martin after his death can be seen as an admirable defense of a friend, but they
 seem to rely solely on what he was fed by Martin himself.

• In the mid to late 60s, Martin was living the high-life, attending cocktail parties and dining with
the wealthiest of the New York elite. According to the Federal Reserve consumer price index
calculator, the $6 omelet at the "incredibly expensive" restaurant where Martin was a regular
would cost $33.60 today. Edmund Wilson believes Martin was brought from Paris to New
York by Roger Straus, the extremely wealthy sole heir to the Guggenheim fortune and owner
of a prominent publishing firm. He's living with Kakia Livanos, who is also very wealthy. Yet
Martin could barely feed himself and couldn't buy a pair of socks?

• Roger Straus via Edmund Wilson's memoirs, offers another documented account of Kakia
Livanos being more than Martin's "landlady" and also offers another documented account of
him having an affair with Robert Kaiser's wife. As to the latter, those who have went on the
record with this claim now include Joe Roddy, Editor in Chief of Look Magazine, Robert
Kaiser former Time-Life Bureau Bureau Chief and husband of the woman, and Roger Straus,
owner of Ferrar, Straus and Company publishing. The New York Times obituary has her as
his "companion." According to Father Fiore, who didn't even know Martin until the 1980s,
Kaiser's wife "had requested Malachi's counsel about her husband's drinking and her
unhappy marriage, and she coincidentally left Rome to return home at the same time that
Malachi went to Paris."

• When Edmund Wilson first meets Martin in early 1967, one of the first things he learns from
Straus about Martin is that he wrote "The Pilgrim." This indicates that it was becoming known
in certain circles that Martin and Michael Serafian were one in the same quite some time
before it was formerly disclosed in any of Martins books.

• Malachi Martin wasn't just a 60's liberal, he was far worse.

Malachi Martin's actions against the Church during the 1960's

Clever pseudonyms, paid intelligence work and fabricated Papal Prayers

by John Grasmeier
May, 2007

Late 1400s

Jews are expelled from most of the Iberian Peninsula in southwestern Europe (Portugal and Spain).
The Jews who were expelled consisted primarily of two groups; those who refused to convert to
Catholicism, and the “conversos” - sometimes referred to as “New Christians” or Marranos. The
conversos vastly outnumbered their non-converted brethren. Many of New Christian conversions had
been voluntary, while others had been brought about by coercion or force. The conversos consisted
largely of three groups:
1. True converts.

2. Those Jews who weren’t particularly religious in any sense, but converted in order to “get along” or
access societal circles of influence and opportunity that weren’t available to their non-Christian
counterparts.

3. “Crypto Jews”, who would publicly profess Catholicism for many of the same reasons as their non-
religious conversos, but illegally continued to practice Jewish religious rituals and customs behind
closed doors.

The expulsion, which marked the beginning of the Inquisition, was at first partly an effort to religiously
and culturally homogenize the region in order to bring about stability. The preceding century had seen
a great deal of societal upheaval, violence and bitter strife between the “New Christians” and
Christians. The contentious political climate was rather complicated, with Christians often aligning
themselves with Jews and visa-versa. These alliances usually had more to do with business
relationships, social connections and political sympathies than the religion or lineage of those
involved. Deadly riots - instigated by either side at various times – claimed the lives of many innocent
Jews and Christians.

Converso and non-Converso Jews and their descendents settled in numerous diverse areas around
the world, among them Palestine, Greece and Amsterdam. Even though England, like Spain, had
expelled the Jews 300 years earlier, small groups of conversos settled there as well. To this day many
Christian descendents of the conversos still practice many Jewish customs such as not eating pork,
circumcision and eating unleavened bread during Passover.

1828
Russian literary icon Alexander Pushkin pens “Gavriiliada,” an obscene poem about the Virgin Mary
that was so blasphemous, the Church sought to prosecute him for its publication. To this day, it is
difficult to find reproductions of the poem as few (Christian or non-Christian) will dare reproduce it due
to the repulsive content.

Only two years before writing Gavriilada, Czar Nicholas I had released Pushkin from an exile imposed
on him by Nicholas’ brother and predecessor, Czar Alexander I. The exile was due to Pushkin’s
promotion of atheism and political agitation. Pushkin was also a Freemason, a leftist radical and a
political activist. His legacy and writings were often used for propaganda purposes by the Bolsheviks.

August 15, 1954

Malachi Brendan Fitzmaurice-Martin is ordained a priest.

Mid through Late 50's

Martin receives doctorates from University of Louvain, Oxford and Hebrew University in Jerusalem.
March 25, 1960
John XXIII charges Jesuit Cardinal Augustin Bea with establishing the Secretariat for the Promotion of
Christian Unity (SPCU).

June 5, 1960
John XXIII officially establishes the SPCU. Cardinal Bea is appointed president and Bp. Johannes
Willebrands is secretary. By September, the secretariat has two-full time staff members, 15 bishop
members and 20 consultors. Malachi Martin is to serve as periti (or “expert”) and translator to Cardinal
Bea.

Mid-June 1960
John XXIII meets with French Jewish historian and scholar Jules Isaac, who once proclaimed “the
permanent and latent source of anti-Semitism is none other than Christian religious teaching of every
description, and the traditional, tendentious interpretation of the Scriptures.”(1) Isaac presents the
pope with a lengthy memorandum on supposed abuses Jews have suffered throughout history as a
result of Catholic teaching, then offers his ideas on what Christian teaching regarding Jews should be
according to his interpretation of the Gospels. After the 30 minute discussion concludes, Pope John
asks Isaac to discuss the memorandum with Cardinal Bea.

September 18, 1960

Cardinal Bea meets with Pope John XXIII to discuss Isaac’s memorandum and positions. Bea
recommends that SPCU should take up the “Jewish question”.(3)

Nov 14-15 1960

The SECU is told that they now have a second mandate of dealing with Catholic-Jewish relations.

October 11, 1962

Second Vatican Council begins.

March 31, 1963

Cardinal Bea is picked up in a limousine by members of the American Jewish Committee for a
meeting at their headquarters in New York City that was kept secret from the press and the Holy See.
The meeting ends with those in attendance drinking sherry and toasting. (4)

June 3, 1963
John XXIII dies

September 29, 1963

The Second session of the Second Vatican Council begins.
November 8, 1963
Cardinal Bea’s schemas are printed and distributed to the Council Fathers. They read in part:

In addition the Church believes that Christ, our Peace, embraced both Jews and Gentiles in a single
love and made them one (cf. Eph. 2:14) and by the union of both is one body (cf. Eph. 2:17)
announced the reconciliation of the entire world in Christ… since the Church has so much of a
common patrimony with the Synagogue, this Holy Synod intends in every way to promote and further
mutual knowledge and esteem obtained by theological studies and fraternal discussions…

Members of the Curia and others immediately express grave concerns that among other problems,
the schemas are against Catholic teaching and even heretical. They strongly suggest that the vote on
certain chapters be postponed or cancelled altogether, claiming they are a danger to Paul’s papacy
and will jeopardize the standing of the Church in the Middle East - where Paul was planning an
upcoming visit.

Paul VI decides to take their advice and instructs the Council Fathers to vote only on chapters 1-3 and
that chapters 4 and 5 will be voted on “afterward.”

1964
A tell-all book, “The Pilgrim: Pope Paul VI, the Church, and the Council in a Time of Decision” by pen-
name Michael Serafian by is published by Farrar, Straus and Giroux. Roger Straus, head of the
publishing company, is the sole heir to the Guggenheim fortune.

“Serafian” is of Armenian/Persian origin that translates literally to “money changer” or “son of a money
changer”. A summary on the dust jacket reads in part “

“At the two Council sessions held in Rome during the autumn months of 1962 and 1963, there was a
sharp struggle between the progressive tendencies (the majority of the bishops) and the conservative
forces (powerfully represented in the Roman Curia). The author describes the crisis in the Council last
November which presented Pope Paul VI with a grave and difficult choice.

The Pilgrim is an authoritative and devastatingly frank analysis of Catholicism at a cross-roads. The
author sees the present drama of the Council as the latest, and perhaps the decisive, step in an age-
long struggle to free the Roman Catholic Church from historical accretions which prevent its message
from reaching the modern world in a language it can understand. This drama is related with an utter
frankness and the author gives intimate disclosures of behind-the-scenes plans, conversations, deals,
and arguments among various Vatican personalities. The author contends that the crisis of last
November was resolved in a way that may prove to have been disastrous, in the long run, for the
Church and for humanity.

The author uses the sense of frustration felt by numerous bishops, as well as many observers, at the
end of the second session of the Council last December as the basis of one of the most critical self-
appraisals of Catholicism to appear in recent years.”
The author – pen named Michael Serafian - believed when he wrote “The Pilgrim” that the turn of
events in early November of 1963 (described above) which led Paul VI to keep the council from voting
on the chapters on the Jewish issue and religious liberty was “disastrous.” He was fully on the side of
the progressive bishops, believing that the “historical accretions” of traditional teaching was an
obstacle to modernization.

Late May, 1964

The text of the Jewish declaration which failed to come to a vote during the previous council session
in November is amended by the council coordinating committee despite resistance from the SECU.
(2) The amended version contains language that expresses hope that Jews will eventually enter into
Holy Mother Church. While strongly condemning the denigration or imputing of Jews for Christ’s
sufferings, it does not specifically mention the word “deicide”. The “conversionary” tone of the
document and the fact that it failed to specifically mention “deicide” were against what progressive
bishops and Jewish interest groups had fought for all along.

June, 1964
Martin receives a “dispensation from all privileges and obligations deriving from his vows as a Jesuit
and from priestly ordination.” From that point forward he wore only layman’s clothes in public and
when asked, told others he should be referred to as “Malachi” or Dr. Martin.

September 14, 1964

The third session of the Second Vatican Council begins.

September,1964
Debate on the Jewish declaration ensues. Progressive bishops and cardinals mount an effort to keep
any perception of Jewish proselytism out of the declaration, and insist that it mention specifically the
word “deicide”. Conservative and Arab bishops (who worry that Catholic clergy, congregations and
institutions in the Middle East will suffer and that Israel will make political hay out of what is not “purely
a religious matter”) are concerned that the process has been politicized in a way that is not in the
interest of the Church.

After the debate, the document is sent back to Bea’s committee with scores of recommendations.

October, 1964

After various internal political struggles (one that involved then Bishop Marcel Lefebvre) a new
document emerges. All references to Jewish proselytism or desire for conversion are struck.

November 20, 1964

Third session of the Second Vatican Council ends with a successful vote on the Jewish and religious
liberty documents. It is not yet promulgated and could still be amended or struck down as it awaits
final approval by the Council and Pope Paul VI in the last session of the council set to take place in
fall of 1965.

January, 1965
The article “Vatican II and the Jews” by the pseudonym of “F.E Cartus” appears in the American
Jewish Committee magazine "Commentary".

“Vatican II and the Jews” is a lengthy article (over 10,000 words), that offers a vast wealth of data
detailing the internal machinations of the Second Vatican Council and the sensitive dealings in regard
to the Jewish declaration contained in “Nostra Aetate.” The article identifies the various key figures
and groups, giving background information on their positions, influence and ideological/theological
leanings. It extensively delves into the internal politics and organizational structure of the council and
the various official and unofficial satellite groups both inside and outside of ecclesiastical hierarchy. In
meticulous detail, the article reveals the who, what, when, where, how and why of the behind-the-
scenes inner workings of the council, the Curia, the SPCU, the Council Fathers and others involved in
the process. The information contained in the article would not have been known by anyone but a well
placed insider.

In the footnotes, the article references Michael Serafian’s book, “The Pilgrim”

If one’s sympathies regarding the formulation of Nostra Aetate were with the progressive bishops and
the Jewish lobby groups, there would have been no better venue for “Vatican II and the Jews” to be
published. The American Jewish Committee was and is a high profile and powerful Jewish/Israel
advocacy organization. Its magazine “Commentary” according to Benjamin Balint, fellow at
Jerusalem’s Van Leer institute, is “one of the most influential opinion magazines in American history”.
(5) In the mid-60’s it had a circulation of around 60,000.

“Vatican II and the Jews” was arranged by the author in chronological order, told in easy to read
“storybook” fashion, then submitted to a prominent Jewish advocacy organization for publication in
their flagship periodical. Not only would it, of course, have been read by those involved with the
American Jewish committee who already had contacts and dealings with the council, but it would also
have been distributed to a veritable “who’s who” of individuals and organizations that would have had
an interest in the Jewish declaration succeeding at the council. This would include, but not be limited
to, advocacy groups, lobbyists, cronies of episcopates, media organizations, power brokers and
journalists of all stripes.

The article contains a curious statement that the author, F.E Cartus, attributes to Pope John XXIII.
Cartus claims that it was written three months before John XXIII’s death, and was intended to be read
in all Roman Catholic churches worldwide on a specific date. The statement reads as follows:

"We are conscious today that many many centuries of blindness have cloaked our eyes so that we
can no longer either see the beauty of Thy Chosen People nor recognize in their faces the features of
our privileged brethren. We realize that the mark of Cain stands upon our foreheads. Across the
centuries our brother Abel has lain in the blood which we drew or shed the tears we caused by
forgetting Thy Love. Forgive us for the curse we falsely attached to their name as Jews. Forgive us
for crucifying Thee a second time in their flesh. For we knew not what we did. ..."
Cartus goes on to say about the statement:

“It is against this superb Christian statement, with its acknowledgment of past injustices, its
recognition of false accusations, and its affirmation of the intrinsic value of Judaism, that the various
drafts of the document on the Jews must be measured…”

February 2, 1965

Dr. Henry Allen Moe, The trustee of the Harry F. Guggenheim foundation, receives a note from Harry
F. Guggenheim (founder of both Newsday and the Guggenheim Foundation and relative of Roger
Strauss) suggesting that Malachi Martin be sent an application for a Guggenheim fellowship. Dr. Moe
forwards the note along with Martin’s curriculum vitae to Dr. Theodore M. Newcomb, the Director of
the brand new fellowship program.

April 29, 1965

According to minutes taken from a meeting of the Fellowship Committee, all nominations for the new
Guggenheim fellowship program were culled from a symposium called the “Fair Lane Symposium on
Domination.” Director Newcomb contacted those who attended the symposium as well as those who
were invited but did not attend. He canvassed 40 people in all, from whom 10 nominations were
received.

The minutes of the meeting indicate that Martin’s explicit nomination by Harry Guggenheim himself
(as per the note from February 2, 1965) seems to be the sole exception to the fellowship nomination
process.

May 3, 1965

Henry Allen Moe, sends a letter to Harry Guggenheim, Director Newcomb and two others of the
Fellowship Committee regarding two interviews he conducted with Martin. Moe states that Martin’s
proposed studies for the fellowship program “may have been inspired by the possibility of support by a
Fellowship.”

June 23, 1965

Martin is one of the two nominees finally selected for the first Guggenheim fellowship, receiving a
grant of $7,350 (approximately $48,000 in 2007 dollars).

September 1965
The article “The Vatican Council Ends – Reform on borrowed time?” by F.E. Cartus appears in
“Harper’s” magazine. It is shorter in length, noticeably dourer in tone than the article F.E. Cartus had
written for the AJC.
October 15, 1965
Nostra Aetate is adopted by the council.

October 28, 1965

Nostra Aetate is promulgated by Pope Paul VI

January, 1966
In a "LOOK" magazine article, titled “How the Jews Changed Catholic Thinking”, senior editor Joseph
Roddy documents the great deal of influence various Jewish lobbies, such as B’nai B’rith and the
American Jewish Committee (AJC), had over the final draft of Nostra Aetate, specifically in regard to
the Jewish declaration.

The article describes a lone “double agent,” with a “warm and friendly relationship with the AJC.” The
double agent, who the article describes as a “hero in the Diaspora,” was using four separate
pseudonyms - each in a particular role. The four pens names are identified as “Michael Serafian”,
“F.E. Cartus”, “Pushkin” and “Timothy Fitzharris-O'Boyle S.J.”

As Michael Serafian, the agent penned the book “The Pilgrim” which gave detailed information on the
politics, figures and procedures of the council.

“Pushkin” is credited with slipping notes containing timely and sensitive information under the doors
of journalists from Time and the New York Times among others.

As “Cartus,” he writes the information laden article “Vatican II and the Jews,” for the American Jewish
Committee. He also writes “The Vatican Council Ends” for Harper’s.

As Fitzharris-O’Boyle, the agent is credited with feeding journalists information he was privy to going
all the way back to the year of his ordination, which the article has as 1954, 8 years before the
Second Vatican Council began.

The LOOK article gives the year of the mole priest’s ordination (1954). It pegs him as having been a
translator for the Secretariat for the Promotion of Christian Unity (SPCU), who lived for a time at the
Biblical Institute. It also tells of when he was laicized and when he left Rome.

The Author, Christopher Roddy concludes: "Without him, the Jewish declaration might well have gone
under early, for it was Fitzharris-O'Boyle who best helped the press harass the Romans wanting to
scuttle it. The man has a lot of priests' prayers."
February 13, 1967

Famed literary critic Edmund Wilson meets Malachi Martin for the first time at a dinner party held at
the home of Roger Straus. Wilson writes in his diary/memoirs that Straus met Martin in Paris and that
he (Wilson) was under the impression that Straus had brought Martin over to the U.S. with him.

June 28, 1967

Henry Moe sends Martin’s unedited manuscript that was written for the Guggenheim Fellowship
program to Roger Straus. Moe writes in a letter, which is also forwarded to Harry Guggenheim and
Martin, that if Straus is interested in turning the manuscript into a book, “a way can be found to
provide funds to make Fitzmaurice- Martin’s work on the manuscript a feasible thing to do.”

November 20, 1967

Guggenheim secretary George Fountaine informs Martin that he has been approved for a second
fellowship grant of $5,000 (approximately $31,000 in 2007 dollars).

August 21, 1968

Martin signs a formal contract with Farrar, Straus and Giroux for the manuscript of “The Encounter”
and receives a $750 advance. “The Encounter” is basically Martin’s work for the Guggenheim
Foundation edited into book form.

April, 1970
Edmund Wilson writes in his memoirs:

It disillusions me now with life, to become aware of how long everything takes. We have not yet
completely sloughed off the absurdities of those old theologies – see Malachi Martin’s Encounter
piece – that have been hanging around our lives for thousands of years.

December 22, 1973

Ben Kaufman writes an article about Martin for the Cincinnati Enquirer. In the article Martins relates to
him that during his work on the council, he would dig up “long-closeted skeletons” in order to coerce
prelates who were not on board with Cardinal Bea’s agenda. Martin tells Kaufman. “I saw cardinals
sweating in front of me... and I began to enjoy it.” Martin also says that it was at Louvaine where he
first came to the attention of Cardinal Bea.

October 26, 1974

Another article from Ben Kaufman appears in the Cincinnati Enquirer on Martin. Martin tells Kaufman
that his namesake (Malachi) is after an “Iberian Jewish banker refugee” ancestor on his British
father’s side of the family. The article also has Martin as “laicized.”
July 31, 1999
Martin’s obituary appears in the Milwaukee Journal Sentinel:

In "The Encounter," his 1970 study of Judaism, Christianity and Islam, Martin said history showed
Christians were willing to act in un-Christian ways in order to further Christianity, leading to a result he
termed catastrophic.

April 27, 2007

AQ: What is your position with the United States Council of Catholic Bishops?

Dr. Fisher: Associate Director, Secretariat for Ecumenical and Interreligious Affairs, USCCB

AQ: In January of 1965, an article written by pseudonym F.E. Cartus appeared in the publication of
the American Jewish Committee periodical “Commentary.” In the piece, Cartus claims that 3 months
before his death, Pope John XXIII prepared a statement of reparation that was to be read in all
Roman Catholic Churches. The Statement reads as follows:

"We are conscious today that many many centuries of blindness have cloaked our eyes so that we
can no longer either see the beauty of Thy Chosen People nor recognize in their faces the features of
our privileged brethren. We realize that the mark of Cain stands upon our foreheads. Across the
centuries our brother Abel has lain in the blood which we drew or shed the tears we caused by
forgetting Thy Love. Forgive us for the curse we falsely attached to their name as Jews. Forgive us
for crucifying Thee a second time in their flesh. For we knew not what we did...”

Did this statement originate from John XXIII or any other pope?

Dr. Fisher: No, it did not.

AQ: Is it your contention that this statement was fabricated?

Dr. Fisher: Yes, definitely. The first papal statement of repentance for Christian mistreatment of Jews
over the centuries was that of Pope John Paul II.

AQ: Who fabricated this statement?

Dr. Fisher: Malachi Martin, writing under the pseudonym, “F. E. Cartus,” in the article, “Vatican II and
the Jews,” in Commentary magazine, January, 1965, p. 21.

AQ: When, where and from whom did you learn that this statement is fabricated?

Dr Fisher: From Msgr. George G. Higgins, who was at the Council as was Malachi Martin and knew
Martin well.

Observations:

Six months after being laicized and one month after writing the article for the American Jewish
Committee, Martin becomes the only one of the nominees hand selected by Harry F. Guggenheim
himself (Roger Straus’ relative) for the first Guggenheim fellowship. Martin is ultimately awarded the
fellowship. His research is then used for a book deal with Roger Straus, who published Martin’s first
book under the Pseudonym “Michael Serafian.”

Martin was receiving payola from Jewish interest groups, organizations and elite New York publishing
firms in order to work against the interests of the Holy Mother Church, both while he was still a priest
(ostensibly working for Holy Mother Church), and immediately afterwards. From the Guggenheim
Foundation alone he received at least (what can be documented) around $80,000 in 2007 dollars in
less than a year and a half span. He had already written the tell all "The Pilgrim" in 1964 for Roger
Straus and received a yet to be determined sum for that while he was still under his vow of poverty as
a priest. He also wrote the articles for the American Jewish Committee and Harper's Magazine, for
which he was surely paid.

The article provides yet further evidence of the already numerous connections to the
Serafian/Cartus/Pushkin/Fitzharris-O’Boyle Pseudonyms. Martin, it seems, had a proclivity for
choosing interesting pseudonyms. Alexander Pushkin was a freemason, a leftist radical and a
historically infamous blasphemer of the Virgin Mother. As it turns out that the translation of “Serafian”
(son of a money changer), the pen-name used by Martin to write “The Pilgrim” while he was still a
priest (ostensibly working on for Holy Mother Church), was more than a mere play on words. Martin
claims in 1973 to be the descendent of a Jewish banker.

Apparently, there was no lie too outrageous or inexcusable if it could be used by Martin as a means to
an end. He went as far as inventing papal prayers that would be published and disseminated
nationally and internationally.

During the 1960s, Martin was a traitor to his Church.

 Malachi Martin's Double Agent Status Documented

By John Grasmeier

Angelqueen.org

June, 2007

Angelqueen.org has obtained numerous incriminating documents proving not only that
Malachi Martin was indeed the infamous Vatican II “double agent,” but also that his
duplicitous activities during the Council ran far deeper than had been previously thought.

Background

During the Second Vatican Council, Martin acted as an assistant and translator to Cardinal
Augustin Bea, head of the Secretariat for the Promotion of Christian Unity (SPCU). At the
time, a major focus of the SPCU was the Jewish declaration portion of Nostra Aetate, the
Vatican II document that addressed the Church’s relations with other religions. Cardinal
Bea would later be referred to by Archbishop Lefebvre as an “instrument of betrayal.”

In January of 1966, Look Magazine ran an article entitled “How the Jews Changed
Catholic Thinking,” a lengthy, in-depth look at the influence various Jewish lobbying
groups had over the final draft of Nostra Aetate. In the article, Senior Editor Joseph Roddy
tells of an unnamed Jesuit priest who held a key position in Rome during the time the
Second Vatican Council was in session. The priest, described as a “double agent who
"could never turn down work” and a “savior in the diaspora,” would use his position to
gather and disseminate inside information to the secular press and the Jewish lobbying
groups, who would in turn use that information in their efforts to influence the Council
fathers – particularly the progressive American bishops. Although the priest’s actual name
is withheld, several pseudonyms he used for his various activities are revealed.

As “Michael Serafian,” he wrote “The Pilgrim” (Ferrar, Straus & Giroux, 1964), a tell-all
book on the politics, key figures and inner dealings of the council. As “F.E. Cartus,” he
penned two timely articles, one for Harper’s Magazine and one for the American Jewish
Committee’s influential intellectual periodical “Commentary.” As “Pushkin,” he would
feed “inside tips and tactical leaks,” often in the form of notes slipped under doors, to
journalists of major media organizations.

This all took place many years before Malachi Martin became a cult figure and public
author who wrote books under his own name. Although word began to get around in
certain circles that Martin and the pen-names were one in the same, it wasn’t until 5 years
after he left Rome, when he wrote “The Encounter” (Ferrar, Straus & Giroux), that the
first solid nexus was made between Martin and the double-agent priest. On the back cover
of The Encounter, it states clearly that Malachi Martin did indeed write “The Pilgrim”
under the pseudonym Michael Serafian.
Despite the indisputable self-admission that Michael Serafian was Martin's pen name,
many of his devoted fans would claim that there was no evidence that he was the mole
priest identified in the Look article who wrote for the American Jewish Committee and
used his position in Rome to pass sensitive information to the press. What follows, will
indisputably show not only that Martin was the double-agent priest in the Look article, but
that the “warm friendship with the AJC” described by Joe Roddy was far warmer than
anyone, including Roddy, had suspected.

The documents referenced below were made available to AQ by the Manuscripts

Department of the New York Public Library. They are part of the Ferrar, Straus & Giroux
collection, which contains correspondence and documentation on the publishing
company’s dealings with many of its authors. They are available to any and all. None have
been altered in any way shape or form.

THE DOCUMENTS

Exhibit A: Setting up the Swiss bank account – This memo, dated March 19, 1964 was
written by FSG treasurer Robert Wohlforth (RW) and sent to Robert Straus (RWS). Roger
Straus is the president of Ferrar, Straus and Giroux and the sole heir to the Guggenheim
fortune. The memo describes a discussion the two had regarding “The Pilgrim contract”
and what steps needed to be taken to set up a Swiss bank account.

Exhibit B: Zachariah Shuster receives royalty payments from Martin’s book, “The
Pilgrim" - This extraordinarily fascinating sheet of paper must be colloquially described as
the proverbial “doozey.” It’s a Ferrar, Straus and Giroux royalty statement listing payouts
and deductions for The Pilgrim. Only instead of the payee being the author of the book,
Malachi Martin (aka Michael Serafian), the payee just happens to be Zachariah Shuster of
the American Jewish Committee.

Exhibit C: Zachariah Shuster wonders where the check is – Zachariah Shuster of the
American Jewish Committee writes a letter to FS&G treasurer wondering why a check
that was destined for a Swiss bank account hasn’t yet arrived. He follows up with a
confirmation then receives a response from Ferrar, Straus and Giroux treasurer Robert
Wohlforth.

Exhibit D: Martin’s services are requested by the AJC – Here we have Marc Tanenbaum,
Director of Interreligious Affairs for the AJC, accepting a gracious offer from Roger
Straus to use Malachi Martin as he sees fit. Tanenbaum thinks the idea is a good one,
stating that “Serafian (Martin) could provide a genuine service if he were to deal with the
crucial issue of the deicide problem…” Although the hoped for late summer deadline
would not be met, in the January 1965 issue of the AJC publication, Commentary, Martin,
as F.E. Cartus, writes an article entitled “Vatican II and the Jews,” At the beginning of the
third paragraph, it reads in part as follows:

“Roman Catholic believers drew a whole range of practical conclusions from these
premises. The Jews as a people-not only the Jews of Christ's time but Jews of all time-
were guilty of having killed Christ, the God-man: theologically speaking, they were
deicides.”

Not only does Martin dutifully write the article (containing a vast amount of insider
information) as requested, but he exceeds all expectations when he fabricates a statement
on the Jews that he attributes to Pope John XXIII, claiming it was written shortly before
his death and was to be read on a set date in all Catholic Churches worldwide. That story
HERE.

Exhibit E: Robert Straus receives Martin’s assignment from the AJC – Robert Straus
acknowledges receiving Tanenbaum’s letter and notes that he simultaneously had received
the assignment for “The Pilgrim” to write the article for the AJC publication.

Exhibit F: Roger Straus wants to discuss Martin with Podhorez – Roger Straus wishes to
discuss a letter from Michael Serafian (Malachi Martin) with Norman Podhorez, the editor
of Commentary, where the article was to appear. It’s unclear what is meant when Straus
states they should discuss the matter as a “possible post mortem.” Perhaps he was
referring to the fact that the hoped for timeframe of late summer couldn’t be met.

Exhibit G: Straus makes undeniable connection between Martin and F.E. Cartus – Roger
Straus writes to a British publisher telling him to look for an article by pseudonym
Michael Serafian (Martin) that will appear in the September 1965 issue of Harper’s
Magazine. As promised, an article by F.E. Cartus entitled “The Vatican Council Ends –
Reform on borrowed time?” by F.E. Cartus appears in the September edition of Harpers.

Exhibit H: An ledger with interesting transactions – A ledger that was created to show
“actual payments to or in (sic) behalf of Michael Serafian,” offers some interesting
insights. On line 1, it shows the check sent to Zachariah Shuster on June 25, 1964 (see
Exhibit C). On line 3, it shows the net royalty payment that is shown on line 29 of the
document at Exhibit B. On line 2, it shows another payment to Zachariah Shuster that does
not have any corresponding documentation in the FS&G collection. On line 5, it shows a
payment of $500 to Abe Karlikow. Abe Karlikow was the director of the American Jewish
Committee’s European office, based in Paris, France. On line 9, it shows Martin’s last
payment as being on June 7, 1965. Just a few weeks later, on June 24, 1965, Martin would
receive a $7,350 (around $48,000 in 2007 dollars) fellowship grant from the Harry F.
Guggenheim foundation. The founder of that foundation, Harry Frank Guggenheim, just
so happens to be Roger Straus’ uncle on his mother’s side.

In conclusion

There is no doubt whatsoever that the double agent described in the Look article by Joseph
Roddy was in fact Malachi Martin. The document at exhibit G undeniably ties Michael
Serafian - who is undeniably Malachi Martin - to the F.E Cartus pseudonym.

Joe Roddy was somewhat remiss, in that the relationship between Martin and the
American Jewish Committee was far more than “warm friendship.” The relationship was
outright collusive. Zachariah Shuster and Abe Kalikow were receiving payments on
Martin’s behalf that were laundered through a Swiss bank account set up specifically for
that purpose. Marc Tanenbaum requested custom propaganda for the AJC periodical
“Commentary,” which Martin happily provided. Shuster and Kalikow were attached to the
European office of the AJC in Paris, France, which just so happens to be where Martin
fled to after he left Rome.

Martin was paid well for his services. According to the Straus ledger (exhibit H), during
 the latter half of 1964, he received a total of $3,651.03. According to the Federal Reserve
consumer price index calculator, that would equal $24,202.80 today. In the first half of
1965, he received $4,282.85, which works out to $27,940.50 in 2007 dollars. Immediately
after receiving his last payment from Straus in June of ’65, Martin receives a grant from
Straus’ uncle’s foundation for $7,350 or $47,950 adjusted to 2007. In fairness to Martin, it
must be noted that he took that grant in monthly payments over 15 months following the
time it was awarded to him. The fact remains however, in the year’s time that spanned
from June of ’64 and June of ’65, Martin was paid, granted, or received on his behalf at
least $100,000 adjusted for inflation. This sum only includes what has been documented
by AQ as being paid from Guggenheim and FS&G from in that one year span. It does not
include other payments, if any, from Guggenheim and FS&G that AQ doesn’t have a
record of. It does not include any payments Martin would have received for writing the
articles for Commentary and Harpers. It does not include any other possible income
sources. In the summer of 1963, Robert Kaiser claims that Martin “always had a wallet
was stuffed with hundred dollar bills,” that he believed was provided by the AJC. In any
case, he most certainly didn’t do the AJC’s bidding for free. It’s more than safe to assume
that Martin had income aside from that which AQ has been able to document 40 years
after the fact.

While Malachi Martin was supposed to be working on behalf of Holy Mother Church, the
Holy See and his brother and sister Catholics, he was working for secular publishers,
secular media organization and Jewish interest groups.

Malachi Martin on The End of Religion (As We Know It)

by Uri Dowbenko

(Note: The following was one of the last interviews by Malachi Martin before his death in 1999.)

Ever since Nimrod and the Tower of Babel, the Power Elite have never given up on their
feverish dream of a One World Government.

Former Jesuit Malachi Martin's novel, Windswept House (Doubleday/ Main Street Books),
offers a lurid behind the scenes look at a cabal of Vatican insiders who want to use the Roman
Catholic Church as a foundation for a politico-religious New World Order.

The plot of the novel involves a group of Church officials who scheme with a group of like-
minded corporate executives to manipulate the Church into a ready-made infrastructure for a
One World Religion -- a universal umbrella for everybody from Episcopalians to voodoo
practitioners.

The new ecumenicalism is clothed in Globalist garb. The agenda includes promoting issues
like population control, environmentalism and secular humanism, which the plotters hope will
eventually lead to the complete secularization of religion.

The most outrageous and controversial premise of the novel -- described in great detail in the
prologue -- is that a ceremony was performed in the Vatican in 1963 -- an occult ritual which
enthroned the fallen archangel Lucifer as the head of the Roman Catholic Church.
Does Dr. Martin believe that this enthronement actually took place in his novel, which could
liberally be described as a roman a clef?

"Yes, it did," he says emphatically. "Beyond a shadow of a doubt in my mind. But now the
place, time, hour etc., are all obfuscated to protect the guilty and save the innocent."

Was it common knowledge in the Vatican at the time? "Not common knowledge," explains
Martin. "But I found out about it by being a member of the Vatican circles that learned these
things. It's like everything else. I'm sure there are people floating around Washington, and they
know an awful lot about what's going on. Someone says, 'how do you know that'? Well, it's
just... we know it."

The story ofWindswept House continues in present day Europe as an international group of
conspirators spanning Church and State plots a one world government on behalf of Lucifer.
So are readers to infer that no matter what happens, the Pope and the Church hierarchy are
bound to serve the fallen angel?

"No," explains Dr. Martin. "What it means is that for the moment, Lucifer the biggest
archangel, the leader of the revolt against God, has a big in with certain Vatican officials.
Enthronement doesn't mean that he rules. It means that they did their best to put him there.
The ideal would be to have their man as Pope. In that case then Satan would be enthroned."

The book goes on to describe how two brothers, one a priest and the other an investment
banker, grapple with these awesome consequences as pawns in the game. Meanwhile the
cabal of Globalist-oriented Vatican officials and European-based internationalists try to corner
the Pope into voluntary resignation so that they can get their man in the Chair of Peter.

This theme coincidentally is also the basis, albeit in non-fiction form, of Martin's book The
Keys of This Blood: Pope John Paul II Versus Russia and the West for Control of the New
World Order.

The upshot? A One World Government is a fait accompli, he infers. What Dr. Martin calls the
"millennium endgame" is a competition for a new global hegemony by the key Globalist
players. What's interesting is that the novel appears to be a seamless transition from his
previous non-fiction work. The reader then is put in the position of concluding that the New
World Order is a done deal, that a One World Government is here and now and, as the
expression goes, it's all over but the crying.

But you wouldn't expect Globalist agit-prop from a former Jesuit. Or would you?

And Who Is Malachi Martin?

Author of 15 books on religious and geo-political topics, Malachi Martin is highly regarded and
respected as a world renowned scholar.

Trained in theology at Louvain, he received his doctorates in Semitic Languages, Archaeology

and Oriental History. He subsequently studied at Oxford and Hebrew University in Jerusalem.
From 1958 to 1964, he served in Rome, where he was a close associate of the Jesuit cardinal
Augustin Bea and Pope John XXIII, as well as a professor at the Vatican's Pontifical Biblical
Institute.

Malachi Martin is the author of many best-selling books including Vatican, Hostage to the
Devil, The Jesuits, The Final Conclave, and The Keys of This Blood. Also he was a Roman
Catholic priest of the Society of Jesus until 1964 when he left the Jesuits. Why?

"It was a grave decision," he says. "I could see the way the Church was going, the way
churchmen were going in their decisions and all the anchors I had for morality and zeal were
being undone. Then when the Vatican Council started in 1962, I could see the way the flow of
opinion was going in the Vatican by a group of cardinals from Belgium, Germany and France.
They were maneuvering the Church into totally new ecclesiology. I couldn't accept this."

As an advisor to three Popes, Dr. Martin has had his fair share of romanita, that uniquely
Roman methodology of connivance and power politicking. "I started off as an advisor on
Judaism," he continues. "I was trained in Semitic languages and I spent a year and a half
studying the Talmud... Then my superiors in Rome also found that I understood Judaism very
well. They wanted someone to explain it, since they were studying the whole question of
Jewish-Christian relations. So I was drafted into helping with that."

And the outcome? "They produced a document in which they sort of absolved the Jewish
people of the death of Christ."

Based on his research? "No, not on my research," argues Martin. "I was only a cog in the
wheel. I didn't agree with the final document either. It went too far. And then there were
conclusions about the need for Catholics to study Judaism and get to know them better."

So this was the ecumenicalization of the Church that was going on?

"That's it in one word," concurs Martin. "And I couldn't agree with the total effect of all that
because I thought they went too far."

Dr. Martin was also involved with Vatican intelligence. What did he do? "Just assessing things
in Israel, whatever anti-Christianity there was amongst the Israelis. There was and still is. And
what was the position of the Arabs. I used to live in Jordan and Lebanon and Egypt. I knew
those places very well and could assess the position of the Church and the various Christian
communities."

The many-talented Dr. Martin is also known as a practicing exorcist and has even written a
book about the subject called Hostage to the Devil.

He says he came up against evil as a force in the world in an uncontrovertible undeniable way
in his first exorcism.

"I was in Cairo and it was evil," Dr. Martin recalls.

"You know you only have to enter its presence, or for it to enter your presence to know that
you are in the presence of something which is summarily evil."

"It's invisible. You can't see it. But you know it wants you dead. Dead. Dead. And in a horrible
way," he repeats in a hypnotic voice. "It's touching your very bones by its presence."

So how does he explain the phenomenon of demonic possession? "Free will", says Dr. Martin.
"For the first time in the work we have been doing for thirty-one years in this corner of the
globe, during the last ten years or so, we have found young men and women thirty-somethings
or twenty-somethings coming forward and saying, 'Listen I made a pact with the devil. I
wanted this woman. I wanted this man. I wanted this job. I wanted this money. I wanted this,
this, this, and I made a pact and he gave it to me and now I can't get free of him. He dominates
my will. Please liberate me. And then people get to it by means of things like a ouija board or
by spiritual seances or channeling."

Malachi Martin is also known as a serious scholar of apocryphal writings, having authored a
book called The Scribal Character of the Dead Sea Scrolls.

(As an impressive mark of his erudition, Malachi Martin even knew about the alternative
Abraham and Isaac story in one of the so-called Pseudepigrapha, the Book of Jubilees. In this
unsanctioned version of Genesis, Abraham is commanded to kill his son, but not by God.
Instead it is Mastema, a fallen angel known as "the accusing angel" as well as the Tempter and
Executioner, who tells the Hebrew patriarch to do the dirty deed. To his credit, of course,
Abraham doesn't slaughter his firstborn. When asked why the Genesis version omits details of
the fallen angel Mastema as the instigator of Abraham's test, however, even Malachi Martin
admits ignorance.)

The Globalist Imperative

Like the prissy intellectuals of the 1930s enamored by National Socialism (as well as Fabian
Socialism), the current fin de siecle version of internationalists are likewise paving their own
road to a Globalist hell with good intentions.

Using the Hegelian model of history, first there was Capitalism (thesis), then Communism
(antithesis), and now there's the New World Order (synthesis), risen from the ashes of the Cold
War and the formerly 'competing' ideologies.

International socialism or corporate fascism (aka Globalism) is, in fact, the trendy philosophy
for the end of the millennium. In his book Megatrends 2000, Olympian futurist John Naisbitt
calls it "free market socialism," a hybrid economic system that combines welfare state policies
with multinational corporate business on a global level.

Globalism, however, as a secular religion, has a dogma all its own. Its primary belief system is
based on the notion that the usefulness of the nation-state is over. In other words, national
sovereignty is a thing of the past and a One World Government is inevitable. But... this effort,
at least for now, must be couched in cryptic language for the unwashed masses. Otherwise
they'd get too upset.

Globalist spokesman Zbigniew Brzezinski, former Columbia University professor, President

Carter's former National Security advisor, and founder of the Trilateral Commission spoke at
the Gorbachev Foundation's State of the World Forum in 1995, "We cannot leap into world
government in one quick step," he said. "(It) requires a process of gradually expanding the
range of democratic cooperation." In plain language, that means people must be further
indoctrinated.

Eurocrat Jean-Marie Guehenno hints at this global hegemony or one world totalitarianism
calling it an "empire without an emperor." Guehenno wrote The End of the Nation-State (1995)
which was called La fin de la democratie (The End of Democracy) in the original French
version. Since nation states are obsolete, he claims, "'wise men' capable of thinking through
the finite world that has become our common lot" must be entrusted to guide us into what he
calls an 'Imperial Age'." Presumably Guehenno counts himself as one of the ranks of "The
Wise Men."
Most striking though is a chapter in Guehenno's book called "Religions without God", which
evokes the image of the humanist shaking his fist at an empty sky. The ultimate reduction of
this conundrum for the internationalists is to hint at a "global politburo" to run the world as
posited by Paul Mazur in Unfinished Business (1979).

According to Dr. Martin's nomenclature, Guehenno is one of the Transnationalists --

bureaucrats who believe that Globalism is based on "the development of new and ever wider
interrelationships between the governments of the world".

On the other hand, the Internationalists are "individuals who operate from a power base of
finance, industry and technology". Together these groups are the Globalists, the social
engineers conniving for the convergence of East and West in the so-called New World Order.

Luciferian Geo-Politics

For a Churchman, Malachi Martin shows a remarkable familiarity and understanding of

Luciferianism, a belief system which hold human wisdom, secular humanism if you will, as its
paragon and the fallen archangel Lucifer as the Prince who will rule the world.

Readers of Windswept Houseare given the impression that the old traditional Catholic Church
is good because the protagonists, Christian Gladstone and his mother are defending it, while
we know that the Church has been dedicated to Lucifer. Faced with these two alternatives, the
conclusion is that the Roman Catholic Church run by Lucifer is good -- a classic (and
incredibly sophisticated) double bind, which is constantly reinforced in the reader's mind
throughout the 646 pages of the novel.

"Well, the Church itself has not been given to Lucifer," argues Dr. Martin. "He was enthroned
in the Vatican by Vatican officials. That doesn't mean he possesses the Church yet. The
Church anyway is an ambiguous term because it either means the actual physical bloc of
churches, convents, libraries, academies, parish houses and cathedrals, the physical plant. Or
it means the group of faithful in the state of grace whether they are alive in Purgatory or in
Heaven. That is the body of Christ."

"There has always been, since the fourth century, this organization set up by the Emperor
Constantine. But that is not essential for the Church. The Church can exist without it. So that
mystical body of Christ has not fallen into Lucifer's hands. The organization to some degree
has. That's the difficulty."

What about the book putting his readers in a double bind? You're presented with two choices.
Either A. The Luciferian-controlled Roman Catholic Church. Or B. The Luciferian-controlled
New World Order. So where does Malachi Martin find himself?

"The New World Order is definitely won by Luciferian believers," says Dr. Martin. "There's no
doubt about that."

And then he starts to rationalize their modus operandi.

"But these are men who came to be and are in their actions at least, humanitarian and
philanthropic. They want to wipe out hunger and disease. They want to limit the population of
the world. They believe the world is headed for mass starvation. They also want to enter into
education. They would like to have an alliance with the Roman Catholic Church and with
another pope. This one -- they know would stand in their way in regards to population control
because he is deadstart against abortion, contraceptives, genetic engineering."

And what about "The Process" he refers to in his book?

Dr. Martin replies that it's the "Luciferian Process" of secularizing every religious mind so that
the common mind today would be one which regarded the earth as a planned paradise to be
built up. There is no God above the skies, no heaven, and there is no hell beneath the earth.
It's complete secularization."

(John Lennon's classic rock anthem "Imagine" comes to mind. "Imagine there's no country,"
he sang. "It isn't hard to do. Nothing to kill or die for. And no religion too.")

But do the Luciferians have a timetable?

"We are now according to the official doctrine of the Luciferians in what they call "the Availing
Time". They have a tradition that in these years they can avail of the time to install the Prince,
who is Lucifer, as the greatest power on earth in charge of human civilization and adored by
men."

And to what end?

"To exalt the power of Lucifer. That is the end in itself. It's the Luciferian purpose. If they don't
do it in these years, then it is put off sine die, without resolution. They are very keen on getting
it done."

And what are the next steps in this "Process"?

"The purpose is to secularize education completely," continues Dr. Martin. "And to eliminate
from considerations of life and death -- medicine, sociality, finance, birth, development etc., to
free that of any religious presumption whatever. To free it from the superstition of religion so
that man is dealt with scientifically and humanly. And that is 'the Process'. 'The Process' is to
make the human mind accept that... 'The Process' is whereby all education, primary secondary
and higher, college university and all public activity is completely rid of all religious
presumptions."

"There is a layer of satanism, of satanist ritual which prepares people for perfect Luciferian
adoption. They have covens and sacrifices and rites. The Luciferians have no rites, you know."

So dabbling with satanism in these rituals leads to a different form of "commitment" which is
Luciferianism?

"It is a preparation for Luciferianism and there are reversals sometimes," claims Dr. Martin.
"You will find a crowd of Luciferians having a satanic ritual as a reminder of things. But they
have all passed through in a sense and that involves three things: the infliction of pain without
flinching, the infliction of death without flinching, and the use of fire."

Windswept House — Message and Subtext

In Windswept House, Christians and Luciferians clash over the remains of the Roman Catholic
Church. It's a controversial and provocative story, a political thriller with metaphysical
implications. It delves into the depths of treachery, intrigue and Machiavellian politics at the
highest levels of the Church. As a fact-based novel with frequent lengthy asides on real
historical geopolitical events like the fall of the Soviet Empire and the Helsinki
Accords,Windswept House is a vehicle for one simple message -- the New World Order is here
and now.

While a group of cardinals scheme to force the Pope to resign his office so they'll be able to
install a man who will do the Luciferians' bidding, a priest, Christian Gladstone is called to
Rome. Cardinal Maestroianni, a power player and one of the leaders of the cabal, enlists the
priest to poll bishops regarding closer ties with the European Economic Community. In fact,
however, the Cardinal is assessing the timing for a conclave in which the Slavic Pope would
be forced to resign because he has become a stumbling block in the Luciferians' plans.

>From the business side, Paul Gladstone, Christian's brother and an expert in international
relations working at a Globalist law firm, is also unknowingly recruited to bring the Luciferian
plan to fruition. When the brothers find out they are both being unwittingly used in the
schemes of the Luciferians, they join forces. Christian then must reach the Pope to tell him
that he is being manipulated to abdicate the Chair of Peter.

Will the Pope resign? And will he exorcise the Church in time?

The subtext? It doesn't really make a hell of a lot of a difference.

The Future of the Church Militant

In his novelWindswept House Malachi Martin expostulates his readers regarding the reasons
why the "Slavic Pope" (Pope John Paul II) is so ineffectual. But what is the Pope's agenda as
he sees it?

"I think that from the very start John Paul II for whatever reasons, has sought after one thing
and one thing only," says Dr. Martin. The formation of what now appears to be in his mind, a
universal assemblage of Catholics at the core; grouped with them the Protestant
denominations, sects and churches; grouped around them believing Jews, believing Muslims,
believing Hindus, believing Buddhists. And that would be a universal religious assembly that
could have a powerful dynamic kick in civilization and in solving the problems of men and
women today. That is the only thing you can really say this man has sought heart and soul and
body with all his travelling. When he went to churches all over the world, member churches of
the Catholic Church in all the countries, he was bolstering the reputation of the papacy and he
was speaking Catholic dogma, Catholic belief, Catholic morals. But in reality he was reaching
out to everybody. He wanted to make friends with everybody."

And what about the widespread homosexuality, pedophilia and satanic rituals in the Church,
common knowledge he avers known to all Vatican insiders? Since as he wrote Christ is no
longer honored in the tabernacle, what does he think will happen?

"Once the tabernacle is emptied of Christ's real presence, then the Church ceases to be holy
and therefore it's going to be entered by the opposite power, Lucifer," says Martin. "And this is
taking place now. Not widespread, but it is taking place. There's no doubt about that."

So will the Church fall on its own? "It's disintegrating slowly," says Martin. "As an
organization, it's being marginalized sociopolitically and culturally. And religiously, it's
weakening and decaying, obsolescing..."
"If you look at any country today there are three identifiable components of that State. One,
the government. Two, there is industry. Third, there are what we call NGOs, the non-
governmental organizations. That's everything from Mothers Against Drunk Drivers to the
Catholic Church. And they're just simply lumped together, voluntary associations with as
much power as they can grasp but of no special importance. Now fifty or seventy years ago,
when an ethical or moral question arose, people and governments looked to the churches.
Now they don't any longer."

And yet another sensitive question. Something doesn't add up. Malachi Martin's a priest. He's
supposed to fight evil. Yet his bookWindswept Houseis clear evidence that he's thrown in the
towel.

"Well I don't see evidence of having thrown in the towel," protests Dr. Martin. "Because there's
a lot I'm being made to pay for, in the sense that the writer obviously likes and reveres this
Pope even though he disagrees with him. The writer also believes in the blessed sacrament.
He believes in the Pope's infallibility. He believes in salvation. He believes in hell. He believes
in the evil of the devil."

So why doesn'tWindswept Houseend with Christ victorious in the book?

Does Dr. Martin believe that the Luciferian forces have won already?

"No. No. No," insists Dr. Martin. "This is an interim book. It ends in a big doubt -- everybody
waiting." This must be what they call the European ending -- as opposed to the American
ending where all the loose ends are tied up.

Then the story shifts into "The Devil, Er, I Mean the Editor Made Me Do It". "The publisher said,
'listen the story isn't finished yet,'" says Dr. Martin. "I had a lovely glorious ending. I had a
vision. I had a marvellous thing over the Alps. He cut it out."

This is an actual editorial decision? "Yes," says Dr. Martin.

But with all due respect, it almost sounds like Luciferian tampering. Not that anyone wants a
saccharine ending. So are readers to conclude that the Luciferians won because of the
passivity of the Pope in defending the Church?

"Well, they haven't won yet," says Dr. Martin on a slightly upbeat note. "We're waiting for this
man to do something. He's the Vicar of Christ. I know I'm defending him but..."

"Readers who call me or write me say, what do we do now? I say, read my next book," he
continues.

With Martin's death on July 28, 1999, his suggestion seems to be a moot point.

"So perhaps editorially," he concludes, "it was the right decision, but religiously it was the
wrong decision. I don't know."

It's been said that "by their fruits, ye shall know them." Malachi Martin's assent to the so-called
"process" is the tangible "fruit" of Windswept House.

Is the novel a prophecy? Or is it just a warning?

In any case, the New (Luciferian) World Order that Martin describes puts a religious spin to the
whole "process" of history.

It's also clear -- the book is a Luciferian masterpiece.