Michael October - November

The citizens alone cannot correct this falsification

of realities by the financial system. But Caesar can!

Since Caesar is the government, since he is charged

with taking care of the common good, he can — and

must — order the controllers of the financial system to

put their system in tune with reality.

As long as Caesar refuses to make this correction,

he makes himself the servant, the tool of the financial

dictatorship; he gives up his function of sovereign,

and the taxes that he demands, because of this finan-

cial falsehood, are actually not owed to him. “Mod-

ern taxation is legalized robbery,” said Clifford Hugh

Douglas. Caesar has no right to legalize robbery.

Nobody denies Caesar the right to tax the pro-

duction capacity of our country for public needs — at

least, as long as the part he takes leaves enough to

meet the demand of private needs. There again, it is

the job of the governments to see that this happens.

However, the production capacity of our country

is not only partially used, the population cannot col-

lectively pay for all that it produces. Private and public

debts are the best proof of it.

Mammon – financial dictatorship

This debt that represents created goods, plus

the sum of the privations caused by no production

due to the lack of money, represent the sacrifices

required by the financial dictatorship, or in other

words, by Mammon.

Mammon is not a legitimate Caesar. We must ren-

der nothing to Mammon, because nothing belongs to

him. Mammon is an intruder, an usurper, a thief, and

a tyrant.

Mammon has become the supreme sovereign,

above Caesar, above the most powerful Caesars

in the world. Caesar has become the instrument of

Mammon, a mere tax collector for Mammon.

If Caesar needs one part of the production cap-

acity of our country to carry out his function, he also

badly needs to be watched by the population; he

must be reprimanded when, instead of being an in-

stitution at the service of the common good, he lets

himself become the servant, the lackey of financial

tyranny, Mammon.

Today’s great disorder spreads like a cancer, in

spite of the fantastic progress in production which

should have freed man from material worries. This

lies in the fact that everything is being connected

with money, as though money were a reality. The

disorder lies in the fact that private individuals have

been allowed to regulate the conditions of the issue

of money, not as accountants of reality but for their

own profits, to strengthen their despotic power over

all economic life.

Money created with production

There is another occasion that is quoted less often

(than the coin of the tribute), where Jesus had to deal

with taxes. And this time, it was not about a tribute to

the conqueror, but the

didrachma

— a tax established

by the Jews themselves for the maintenance of the

Temple (Matthew 17:24-26). Those who collected this

tax came to Saint Peter and said: “Does your Master

(Jesus) not pay the didrachma? ” Jesus said to Peter:

“Go to the sea and cast a hook, and take the first fish

that comes up. And opening its mouth, you will find

a stater; take that and give it to them for Me and for

you.” Peter, a fisher by trade, handled it very well.

This time, money was created with production.

The government cannot do miracles, but it can easily

establish a monetary system in which money is based

upon production, that is in keeping with production.

In other words, it must put a figure on the produc-

tion capacity of our country, and align the means of

payment with that figure, to finance both the public

and private sectors. It would be more in keeping with

the common good than to leave the control of money

and credit to the arbitrary will of the high priests of

Mammon.

Pope Pius XI wrote that the controllers of money

and credit have become the masters of our lives, and

that no one dare breathe against their will.

ing rigorous demands on.” One can

say then that private and public needs

tax (make demands on) the produc-

tion capacity of our country. When

I demand a pair of shoes, I tax the

capacity to produce shoes. When the

provincial Caesar has a kilometre of

road built, it taxes the capacity to build

roads for the length of one kilometre.

With today’s production capacity, the

construction of roads does not seem

to hinder the production of shoes.

It is only when one stops consid-

ering the situation in terms of real-

ities, and instead expresses oneself in terms of money,

that difficulties arise. Taxes then take on another ap-

pearance and “make rigorous demands” on wallets. If

Caesar takes $60 from my income as a contribution to

his road, then he deprives me of the equivalent of a

pair of shoes, so that he may build his road. Why is

that, since our country’s production capacity can sup-

ply the road without depriving me of a pair of shoes?

Why? Because the money system falsifies the facts.

— “But Caesar must pay his employees, he must

pay for the materials he uses,” some will say.

— Certainly. But, when all is said and done, what

does Caesar do when he pays an engineer $400, for

example? He allows this engineer to buy $400 worth

of goods or services, to make demands on the produc-

tion capacity of our country for the value of $400. So,

in order to meet the needs of the engineer, is it neces-

sary to deprive me of the right to buy a pair of shoes?

Cannot our country’s production capacity meet the

needs of the engineer without reducing the production

of shoes?

That is the whole point: as long as the product-

ive capacity of our country has not been exhausted,

there is absolutely no need to tax the private sector

in order to finance the public sector.

The production capacity of our country is far from

being exhausted, since today’s problem is precisely

that of finding jobs for people and machinery.

If the means of payment constitute a problem,

it is because they do not correspond to the means

of production. The tickets (money) that allow us to

draw on the production capacity of our country are

insufficient for the available production capacity.

This shortage of tickets is an unjustifiable situa-

tion, especially when today’s money system is basic-

ally a system of figures, a bookkeeping system. If the

monetary bookkeeping does not correspond to the

production capacity, it is neither the fault of the produ-

cers nor of those who need this production.

It is the controllers of the money and financial

credit who ration the tickets, in spite of an unused

production capacity that is just waiting to be used.

Something does not belong to Caesar

simply because he demands it.

The rights of Caesar are limited

by the prior rights of the human person.

The human person belongs to God.

We refuse this implacable dictatorship of Mam-

mon. We condemn the decline of Caesar, who has

become the lackey of Mammon. We do not acknow-

ledge that this kind of Caesar, who has become the

slave of Mammon, has the right to deprive individ-

uals and families for the benefit of Mammon, nor the

right to abide by Mammon’s false and greedy rules.

Mammon’s dictatorship is the enemy of God, of

Caesar, of the human person created by God, and of

the entire family established by God.

The Social Crediters work to free men from this

dictatorship. At the same time, they work to free

Caesar from his subjection to Mammon. The Social

Crediters are therefore in the vanguard of those who

want to give to the human person created in the im-

age of God what is his, to render to the family estab-

lished by God what belongs to it, and to render to

God what is God’s.

Louis Even

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Pope launches appeal to end global hunger

In a video message released on December

10, 2013, Pope Francis has appealed to people

throughout the world to support a new campaign

Caritas Internationalis

to wipe out global

hunger: “

We are in front of a global scandal of

around one billion people who still suffer from

hunger today. We cannot look the other way

and pretend this does not exist. The food avail-

able in the world is enough to feed everyone...

I invite all of the institutions of the world, the

Church, each of us, as one single human family,

to give a voice to all of those who suffer silently

from hunger, so that this voice becomes a roar

which can shake the world.”

MICHAEL October/November/December 2013