Since the 1960s, Saul Alinsky's words and famous work, "Rules for
Radicals" have influenced political tactics and theories, especially
on issues concerning social justice. Behind his thesis, however, lurks a
deadly agenda that threatens the very core beliefs of
Christianity and the Church. Discover how Alinsky successfully pulled
the wool over society's eyes, as the experts in this docu-drama
unravel the lies and deception he spun, and ultimately reveal him as
"A Wolf in Sheep's Clothing". 1 disc / 1.5 hrs. (CC)
A
look back on the life, ideals, and works of 1960s community activist,
Saul Alinsky, through the lens of a Catholic perspective.
Saturday
10/01/2016
7:30 PM
01:30 hr.
CC TV-14
Unmasking Saul Alinsky, a Wolf in Sheep’s Clothing
A brilliant new EWTN film unmasks
the man behind community organizing and what has greatly contributed to
today's chaotic culture.
by Joseph Pronechen
09/24/2016 National Catholic Register
Do you want an understanding of where so much of society’s problems
originated and how things went radically wrong in everything from
culture to family life to politics?
You’ll find out from A Wolf in Sheep’s Clothing, set to air on EWTN television on Saturday evening, Sept. 24, at 6 pm Eastern time (check schedule for other time zones). (In Western Oregon Oct 1st. 7:30PM.)
The film is no less than riveting. By the brilliant team of Richard
and Stephen Payne, the father-son filmmakers who head Arcadia Films, it
explores the life and beliefs of one Saul Alinsky, often called the
father of community organizing.
Sure, he said he wanted to help the poor, but we see how his tactics
were no less than wrong and anti-Christian. He deceived many and used
and abused elements in the Catholic Church in the process.
Richard Payne explained that St. Matthew gave the filmmakers the classic three-act structure in 7:15-20.
Act One: “Beware of false prophets, who come to you
in sheep’s clothing, but underneath are ravenous wolves.” In this act we
get the story of the rise of Alinsky, where he got h is ideas, and how
as a socialist/Marxist he began applying them to manipulate people and
society.
Act Two: “By their fruits you will know them.” Was there good fruit in his work, or did it lead to a basket of rotten goods?
Act Three: “A good tree cannot bear bad fruit, nor
can a rotten tree bear good fruit.” Here comes the assessment of the
fruits which look ready for the trash heap. People at this point should
be asking themselves, How did we get to this precipice and is there hope
to back away
The film immediately grabs our attention with the tale of a wolf
dressing as a sheep to mingle unnoticed with the sheep in the pasture.
That sets the stage for the early years of Alinsky.
Period photos, headlines, and film bring to life the narration of
Alinsky’s beginnings and growth in a fascinating way to get to
understand the man. The Paynes blend these techniques in a way that
keeps us moving closer to the edge of our seats as details pile up about
his rise to unholy power.
Born in 1909 into an Orthodox Jewish family where the father was a
successful middle class tailor, Alinsky became an agnostic and wanted to
help the poor rise out of their condition. But how? In college he took a social pathology course that, among other
things, devalued marriage and family and ideas were constructed in
Marxist terms.
“Treat persons not as persons but symbols,” says Alinsky in one of
the vignettes throughout the film, punctuating Alinsky’s ideas in his
own words. Actor Jim Morlino of Navis Pictures portrays Alinsky as that
disguised wolf yet shows his sinister and dark edge, like a commentator
in a 50s film noir.
“Life is a corrupting process…he who fears corruption fears life…” he says another time.
“Truth is relative and is changing,” he asserts. Get the picture?
There’s a healthy dose of relativism already here in early to mid-20th century. Make truth what you want it to be at the moment. In his sheep’s clothing he says again, “The end justifies almost any
means.” And “You do what you can and clothe it in moral garments.”
That he did, we learn. It all sounded so good, helping the poor improve their lot. Who could be against that? But with what we learn are Marxist, Socialist, Communist tactics?
Of course, he must have picked up a thing or two from Chicago’s mob
bosses. Studying criminality on a fellowship, he got to known the
ruthless Al Capone and then Frank Nitti who took over for Capone. By
his own admission, Alinsky said of Nitti, “I called him the professor
and I became his student.”
In sheep’s clothing, Alinsky linked with the trade unions to help
backside workers in Chicago’s meat packing industry. A noble goal to get
them out of squalor. He befriended a Catholic who introduced him to
members of the Church and subsequently parish leaders who didn’t spot
the wolf beneath. The Paynes reveal some telling examples of the way Alinsky worked
among the sheep who maybe didn’t realize the philosophy behind the
tactics he was about to use.
One of the good examples we get is the conflict when the University
of Chicago attempted to expand its campus into a poor neighborhood.
Alinsky got the chance to apply his Marxist conflict theory using
division and deceit to conquer, casting the university into the role of
the big rich bully enemy against his poor group.
As we get other examples, one of the experts briefly interviewed in
the film says the organizing talk used was the language of peace and
light, but all this was putting into place something different — a great
evil coming in like a fog where people no longer see things distinctly.
His idea to help the poor was good, but the means were evil.
These short, insightful commentaries come at critical moments from
people including Allice von Hildebrand, Father Andrew Apostoli, Father
Mitch Pacwa, and actors playing Blessed Jerzy Popiełuszko (we think
we’re seeing the priest himself), Leo XIII, Hildegard of Bingen, and St.
John Paul II, and clips of Bishop Fulton Sheen.
The Paynes bring us some shattered news in the way we learn a number
of Catholics thought Alinsky’s way was the way to go to help empower the
poor. One was Msgr. John (Jack) Egan who became a close associate and
prompted Alinsky to write what would be his last book, Rules for Radicals (which is linked to Marx).
We learn that Cardinal John Cody of Chicago shut down the priest’s
office when he realized what was going on with the organizing. But Msgr.
Egan was invited to the Notre Dame University where he stayed for
several years, working with five priests — four were Alinsky supporters —
to form the Campaign for Human Development, convinced Alinsky’s
approach was the best.
Msgr. Egan was appointed co-chair of the first Call to Action
conference where radicals took over. One recommendation was training
Alinsky organizers. At a news conference Cardinal John Krol said that
“rebels have taken over our conference.”
It should be no surprise that Msgr. Egan up to a month before he died called for ordinations of women and married priests.
In this fascinating film, the Paynes are cinematic investigative
reporters showing us how after Alinsky died, the organization used its
Marxist, socialist progress causes to influence every facet of American
political power and culture. Alinsky organizing has vastly impacted our
society’s culture, marriage, family life, morality and even spiritualty.
Over 800 Alinsky organizations are spread throughout American
communities today.
As one of his ardent followers stated, it’s guised under the name of
liberalism instead of socialism. Alinsky was a major wolf, and there
were others. The Paynes make the connection by detailing for us, with
names and places and ideas all visualized, the three “hellfire movements
of Marxism” that helped Alinsky and then affected Americans.
We’re shocked to learn about Frankfurt Socialism called Institute for
Social Research in the USA, to change and bring down America by
criticizing it, developing political correctness, the sexual revolution,
and gender conflict and confusion; Gramsci Socialism targeting
specifically the Catholic Church and transform America’s Judeo-Christian
culture from the inside through law, media, entertainment, and family
life, and limit religion only to private worship; Fabian Socialism to
slowly break down the morals of the family in a stealthy, nearly
imperceptible way. Sound familiar when you look around?
The film helps us understand how these goals have affected our
society, politics (some top politicians were Alinsky followers), media,
entertainment, families, morality, culture and even, sadly, some inside
our Church. We have to be aware of that. St. John Paul II called this
culture of death.
We’re reminded the names of the devil are his tactics — liar,
deceiver, divider, accuser, adversary, lawless one, destroyer. Alinsky
dedicated his book to Lucifer. Sadly, and tragically, Alinsky said if
there is a heaven or hell, he would choose to the latter where he could
organize. We’re told not to hate Alinsky but pray for him.
Despite all this the Paynes don’t leave us stranded because
ultimately, they said the film is not a political one but a spiritual
one. The last part, beautifully intertwined with the delicacy of lace
yet the strength of steel, shows us that despite what has been done to
America, by seeing what we have to reclaim there is hope of restoration.
The filmmakers spell out the way with uplifting visual details that
multiply the effect of the narrative line which Stephen Payne delivers
in a way that brings the viewer to trust the facts as coming from a
caring authority who is also a friend.
We see what are the true social principles of the Catholic Church,
how to restore our country to a nation recognizing that rights come from
God and our God-given heritage, and how important our Blessed Mother is
in this reclamation.
The Paynes end as they began, with the story of a wolf — only this one ends differently. Don’t miss this most timely film about the wolves in sheep’s clothing at this critical time in our country and world.
Each time we pray the Hail Mary, we need to remember that Blessed Herman the Cripple, was the author of the Salve Regina (Hail Holy Queen) we sing, or say, at the end of this prayer.
Blessed
Herman the Cripple, monk 1013-1054, is living proof why we value
each life. According to our new Saint, Mother Teresa, "Each one of them is Jesus in disguise" instead of the seeing any human as a burden on our "environment".
Archbishop Sample has a few churches sing the Salve at the end of mass in Latin.
Blessed Herman
was born with a cleft palate, cerebral palsy, and spina bifida to a
farm family. His parents cared for him until the age of seven, but in
1020 they gave him over to the abbey of Reichenau Island in Lake
Constance, southern Germany; he spent the rest of his life there.
He
became a Benedictine monk at age twenty. A genius, he studied and wrote
on astronomy; theology; math; history; poetry; Arabic; Greek and Latin.
He built musical instruments and astronomical equipment. In later life
he became blind and had to give up his academic writing.
The most
famous religious poet of his day, he is the author of the hymns: Salve Regina and Alma Redemptoris Mater.
Salve, Regina, Mater misericordiæ,
vita, dulcedo, et spes nostra, salve.
Ad te clamamus exsules filii Hevæ,
Ad te suspiramus, gementes et flentes
in hac lacrimarum valle.
Eia, ergo, advocata nostra, illos tuo.
misericordes oculos ad nos converte;
Et Jesum, benedictum fructum ventris tui,
nobis post hoc exsilium ostende.
O clemens, O pia, O dulcis Virgo Maria.
Hail, holy Queen, Mother of Mercy,
our life, our sweetness and our hope'
To thee do we cry, poor banished children of Eve;
to thee do we send up our sighs,
mourning and weeping in this valley of tears.
Turn then, most gracious advocate,
thine eyes of mercy toward us;
and after this our exile,
show unto us the blessed fruit of thy womb, Jesus.O clement, O loving, O sweet Virgin Mary. V. Pray for us O holy Mother of God, R. that we may be made worthy of the promises of Christ.
Herman The Cripple by William Hart Hurlbut, M.D.
I am least among the low,
I am weak and I am slow;
I can neither walk nor stand,
Nor hold a spoon in my own hand.
Like a body bound in chain,
I am on a rack of pain,
But He is God who made me so,
that His mercy I should know.
Brothers do not weep for me!
Christ, the Lord, has set me free.
All my sorrows he will bless;
Pain is not unhappiness.
From my window I look down
To the streets of yonder town,
Where the people come and go,
Reap the harvest that they sow.
Like a field of wheat and tares,
Some are lost in worldly cares;
There are hearts as black as coal,
There are cripples of the soul.
Brothers do not weep for me!
In his mercy I am free.
I can neither sow nor spin,
Yet, I am fed and clothed in Him.
I have been the donkey’s tail,
Slower than a slug or snail;
You my brothers have been kind,
Never let me lag behind.
I have been most rich in friends,
You have been my feet and hands;
All the good that I could do,
I have done because of you.
Oh my brothers, can’t you see?
You have been as Christ for me.
And in my need I know I, too,
Have become as Christ for you!
I have lived for forty years
In this wilderness of tears;
But these trials can’t compare
With the glory we will share.
I have had a voice to sing,
To rejoice in everything;
Now Love’s sweet eternal song
Breaks the darkness with the dawn.
Brother’s do not weep for me!
Christ, the Lord, has set me free.
Oh my friends, remember this:
Pain is not unhappiness.
This
year we start 40 Days for Lifetwo days after his feast day, September
26th and ends on November 6th, two days from the elections. We believe
each life has immeasurable value and we pray for leaders who see that
value.
Click on your area of Oregon for a 40 Days for Life near you. This year there is a "mission". This is for the Lovejoy Surgicenter to be closed down.
NAPLES, Florida, September 23, 2016 (LifeSiteNews)—We
are at a “precarious moment in our history” when churches must speak
truth to power or risk the loss of a lot more than their tax statuses,
former Ave Maria Law School chaplain Father Michael Orsi said in a
blistering speech at a National Day of Remembrance for Aborted Children
event on September 10.
Orsi, now on the pastoral team of St. Agnes Church in Naples, Fl
said, “For too long, pastors and churches have been bullied into
believing that they can say nothing political from the pulpit,” said
Orsi. The regulation that is used to silence them “was a piece of spite
work” against non-profits that had opposed President Lyndon Johnson, he
said.
“Let me remind you: the Bible is a political document,” the priest
said. “The prophets, including John the Baptist, and Jesus, lost their
lives because they spoke the truth to power."
“The Constitution is quickly being destroyed,” warned Orsi, and
“unless the right choice is made in November, we may not have a court
that is fair and balanced in its interpretation of the Constitution.”
“Too many of the pastors—too many, practically all—in Germany refused
to speak against national socialism,” continued Orsi. “And look [at]
the result: millions of Jews, pastors, priests, homosexuals, gypsies all
lost their lives because everyone was afraid. What are you afraid of, a
couple of bucks? Your tax-exempt status? What’s that going to do to
you? Your churches may be closed anyway, because if a certain party gets
elected, this certain party said, if the churches do not agree with our
interpretation of women’s reproductive rights, they’ll just have to
change their doctrine.”
“If a certain party gets elected, I can assure you what kind of
judges are going to be on those appeals courts,” he said. And those
judges will be charged with deciding whether the government may force
churches and religious institutions to pay for abortion, contraception,
and abortifacient drugs, he noted.
Furthermore, “I’m not going to vote for a candidate who decides that
we can redefine the meaning of marriage,” proclaimed Orsi. “Our
opponents believe once they destroy the family, once they destroy the
churches, they can re-create society in their own image and their own
likeness. That, my friends, is not just political. That is diabolical.
Get it straight, for crying out loud! The devil is in this!”
“We are in a battle for the soul of America,” he said.
“Somehow, [Christians] have come to buy the story that you cannot be
political in church,” said Orsi. “Let me tell you right now, oh yes, you
can, and oh, yes, you better be. Because you might not have a church to
go to if you don’t vote the right way in November.”
This 60-minute docu-drama presents a Catholic
response to the life and thought of a 1960s community organizer whose
“Rules for Radicals” impacts the thinking of many in politics today as
well some in the church, especially in the area of social justice.
Duration: 01:30
A WOLF IN SHEEP'S CLOTHING
A look back on the life, ideals, and works of 1960s community
activist, Saul Alinsky, through the lens of a Catholic perspective.
