The Irish Ignatius Loyola was named Edmund Rice. He was the founder of an order of lay MONKS whose constitution mirrored that of the perpetually banned Jesuits.

After the Jesuits were perpetually banned by Pope Clement XIV, they were forbidden to operate openly in Latin Church countries. Many of these firebrands found a refuge in the British Empire . . . and especially in Ireland.

Edmund Rice looked upon himself as the first general of the Order:

The community moved closer to their goal on 15 August 1809 when, after an eight-day retreat, and again in the presence of Dr Power, they made perpetual rather than annual vows. On this occasion they also pledged themselves to the charitable instruction of poor boys and each adopted a religious name. Edmund Rice became Brother Ignatius after the Spanish hidalgo, Ignatius Loyola, who founded the Society of Jesus and led the counter reformation movement with a degree of piety, zeal and self-sacrifice that astonished most of Europe. The proselytising campaign in Ireland has been called the Second Reformation, and if this is a valid description, it can be said of Brother Ignatius that his role in the Second Counter Reformation was not dissimilar to that of Ignatius Loyola in the first. (Rushe, Edmund Rice: The Man and His Times, p. 48).

These men from the very dregs of society were forbidden to marry which the Bible calls a DOCTRINE OF DEVILS:

Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; Speaking lies in hypocrisy; having their conscience seared with a hot iron;
Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth. (I Timothy 4:1-3).

The monks soon dispensed with their vows of poverty when they started charging tuition to the parents of rich children. When the "free" State was established in 1922, their reformatories were gold mines with the children providing free labor and the financial subsidies granted by the State.

Edmund Ignatius Rice was a common BUTCHER!!

Not much is known about the early life of Edmund Rice but the regular clergy called him a common butcher. Just like the Jesuits, the lay monks under Rice were not subordinate to the local bishops, and were the subject of constant complaints to Rome:

But the campaign (against Rice) reached a new level of malice when, in September 1818, a lengthy document was sent to the Cardinal Prefect of Propaganda, allegedly bearing the signatures of seventeen parish priests of the Waterford diocese: 'It may not be amiss', it went in part, 'to give Your Eminence a brief outline of Rice the Monk's life, in order to form an opinion of his now malicious interference - this man sometime was a dealer in cattle and common butcher in the streets of Waterford. Your Eminence will judge from this, his slaughtering profession, of the savageness of his nature and absence of tender sensibility and want of human feeling. This impertinent intruder in the affairs of the sanctuary was of habits irregular and of desires lustful....This is a truth we all know and so do the laity of Waterford.... It is even known to some now living in the city of Rome— ashamed of his misfortunes, he entered on a religious life and how happy the change, if he be truly repented and did not meddle in other people's concerns. Not still satisfied, this wretched man's ambition also is to become a perpetual general of his Institute in order to lord it over the priests and bishops, to be under no control by the introduction of Benedict the 13th's Bull into Ireland which we humbly protest against for piety sake.' (Rushe, Edmund Rice: The Man and His Times, p. 70).

A "free" State for pedophile monks!!

By 1920, these lay monks had established reformatories all over Ireland. The reformatories were actually slave labor camps for children somewhat like the Gulags in Russia.

Under the British system, reformatories were phased out by the end of the 19th century. Children of broken homes were placed in foster care with other families. Not so in Ireland. These corrupt monks wanted to have access to the children at any cost.

Thomas Derring was Minister for Education from 1932 until 1939 and again from 1943 until 1948. He worked closely with de Valera and the Roman hierarchy to ensure an endless supply of male and female children to the reformatories.

Upon entering, all the children were given numbers and the "schools" were run with military precision.

The monks (who took vows of poverty) got a substantial sum from the government for every child thus incarcerated.

Slave labor and the substantial sums that they received from the government made the reformatories veritable gold mines. These institutions for boys and girls were found all over the country.

Father Edward Flanagan became an advocate for the abused children!!

Despite the strict censorship of the clerical regime, word began to reach the outside world of the deplorable conditions in the reformatories.

In the United States, letters reached a famous priest named Father Edward Flanagan. Father Flanagan had opened a school for boys in Nebraska named Boys Town. Father Flanagan was known for his advocacy of humane treatment of children. He actually expelled the Jesuit monks from his school:

We have no "Christian Brotherhood" here at Boys Town. We did have them for five years but they left after they found out they could not punish the children and kick them around. (Father Flanagan's Legacy, p. 112).

Included with the letters were photographs of escaped children with whip marks, broken bones and bruises from the beatings of the merciless monks.

In 1946, Father Flanagan visited Ireland in person to see for himself the conditions of the reformatories.

Baltimore Fisheries School, in Co. Cork, was the last reformatory to be visited by Father Flanagan before he left for the U.S. at the end of July.

He publicly castigated the reformatories and urged parents not to send their children to those institutions:

Fr. Flanagan was horrified to discover the widespread use of severe physical punishment in industrial and reformatory schools (and in prisons) in Ireland. In a statement issued to the press at the end of his visit to Ireland in July 1946, he described these institutions as "a disgrace to the nation."'
He had given a series of public lectures in cities around the country. His packed audiences invariably included senior members of the Catholic Church. In Limerick and Waterford, for example, the local bishops were in attendance.
He used the opportunities provided to elaborate on his own child care philosophy - to love, support and encourage the children in his care. But he also contrasted the approach of Boys Town USA to the attitudes towards children in care in Ireland. Addressing a packed audience at the Savoy Cinema in Cork, he stated: "You are the people who permit your children and the children of your communities to go to these institutions of punishment. You can do something about it, first by keeping your children away from these institutions." These remarks brought prolonged applause from the audience.
The Irish Government, however, was not quite so ecstatic about Fr. Flanagan's criticisms of its child care institutions. Fianna Fail's Gerry Boland, the then Minister for Justice, responded angrily. In Dail Eireann, on 23rd of July 1946, he accused Fr. Flanagan of using "offensive and intemperate language" concerning "conditions about which he has no firsthand knowledge." (Father Flanagan's Legacy, p. 107).

The Jesuit monks listened to his every word and saw their incomes greatly threatened. When Erasmus of Rotterdam was asked why the Pope was persecuting Luther, this was his timeless reply:

He (Luther) hath touched the Pope's Crown and the bellies of the monks.

It seems that nothing has changed over the centuries.

Father Flanagan was poisoned for exposing the pedophile monks!!

Father Flanagan was determined to return to Ireland the following year and thoroughly investigate the reformatories and the Irish adult prison system.

Other international commitments delayed his return, and it was not until 1948 that the door was opened for a return visit. He had already written to the Irish government requesting permission to visit both adult and children's prisons:

In the middle of all this (international commitments), he had already written to the Irish Government requesting permission to visit a substantial number of penal institutions for both adults and children in the country. He anticipated arriving in Ireland during the summer of 1948. (Father Flanagan's Legacy, p. 114).

With the death of Father Flanagan, the one critic of the clerical regime that they feared most was gone. The unholy cooperation between the Jesuit monks and the government continued unabated:

His untimely death effectively marked the end of this controversial public debate surrounding the care of children in industrial schools. Almost twenty years were to elapse before the issue once again came into the public arena. In that twenty years, roughly 15,000 children served out their time in industrial schools throughout the country, enduring conditions which had changed little from those condemned by Fr. Flanagan in 1946. (Father Flanagan's Legacy, p. 114).

With the timely death of Father Flanigan, the lone voice for the poor suffering inmates in the Gulags was hushed forever.

The "Sisters of Mercy" were female Jesuits!!

The "Sisters of Mercy" were the female equivalent of the " Christian Brothers" or lay monks.

The Magdalene Laundries were huge money-making establishments whose stated purpose was to rehabilitate "fallen women." They were named after "ex-prostitute" Mary Magdalene. Only the Latin Church refers to Mary Magdalene (correct name Miriam of Magdala) as an "ex-prostitute."

No commercial Irish laundries could compete with the slave labor Magdalene Laundries staffed by "fallen women."

In the clerical "Republic," a fallen women was defined as someone who had a baby out of wedlock . . . or a prostitute.....Obviously, the more "fallen women" the government could supply to the nuns, the greater the profit. As in the boys' homes, the courts and the police worked together to ensure a steady supply of young victims to the female Gulags.

The advent of electricity put a big dent in these labor-intensive laundries and it could be said that Mr. Tesla contributed to closing them down.

New blasphemy law in Ireland

DUBLIN—July 10, 2009.

In order to stifle criticism of the Jesuit regime in Ireland, the Irish Parliament passed a Blasphemy Bill making it a crime to criticize any religion. This bill is modeled after the blasphemy law in Saudi Arabia which makes it a crime to speak out against the false religion of Islam. Here is the text of the blasphemy bill:

Vital Links

References

Arnold, Bruce. The Irish Gulag: How the State Betrayed its Innocent Children. Gill & Macmillian, Dublin, 2009.

Arnold, Mavis & Heather Lskey, Children of the Poor Clares: The Story of an Irish Orphanage. Appletree Press, Belfast, 1985.

Lonnborg, Barbara A & Lynch, Thomas J. Father Flanagan's Legacy. Boys Town Press, Boys Town, Nebraska.

O'Malley, Kathleen. Childhood Interrupted: Growing Up Under the Cruel Regime of the Sisters of Mercy. Virago Press, London, 2005.

Oursler, Fulton & Will Oursler. Father Flanagan of Boys Town. Doubleday & Co., Garden City, NY, 1948.

Raftery, Mary & Eoin O'Sullivan. Suffer the Little Children: The Inside Story of Ireland's Industrial Schools. Continuum, New York, 2001.

Rushe, Desmond. Edmund Rice: The Man and His Times. Gill & Macmillan, Goldenbridge, Dublin, 1981.

Copyright © 2013 by Patrick Scrivener

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