A Key Paradigmatic Figure
To introduce it, I have to quote an excerpt from an intervention of Monsignor Livio Melina at the conference held in Brescia on June 9, 2018, on the occasion of the 50th anniversary of the promulgation of the encyclical "Humanae Vitae" by Blessed (now Saint, Ed.) Paul VI titled The Heart of Humanae Vitae and Its Human and Social Consequences: "At the dawn of the sexual revolution in the West, the Grand Master of the French Freemasonry, Pierre Simon (note, this is not a joke: it is an inversion of Simon Pierre; he was actually called “Pierre Simon.”), presented the project of the French Freemasonry to transform society. The aim was to free it from Judeo-Christian traditions. The concrete objective: a redefinition of the family and its constituent relationships. The instrument: medicine, as the "medicine of the social body." That's what he called it. Three tools: contraception, abortion, and euthanasia. With these three tools, they aimed to intervene in the social body to transform family relationships and, by transforming the family, destroy the Judeo-Christian tradition. This book disappeared a few weeks after its publication. However, I have a copy, and I've read it."
(11:11-13:10)
Here is the article, where the book is indeed extensively and providentially analyzed.
"Masonic Stages of a Politics of Death
July 28, 1980 - Author: Catholic Alliance
Arnaud de Lassus, Christianity No. 62-63 (1980)
We present, in our translation, the speech by Arnaud de Lassus, delivered at the European Congress for Life held in Rome from April 25 to 27, 1980. He takes inspiration from the recent publication in France of a shocking book written by the Freemason physician Pierre Simon, to remind Catholics and all people of goodwill of the urgent and imperative duty to fight revolutionary barbarism before it irreversibly subverts the natural characteristics of the human person. Through the words of a highly authoritative figure within French Freemasonry, a former grand master of the Grand Lodge of France, this description chills the spine as it unveils the new societal model that the Masonic sect is preparing for nations that have fallen or are about to fall, under its pernicious influence (bold mine, Ed.). The function of contraception, abortion, and everything that constitutes the sexual revolution is part of this subversive itinerary, aiming to reduce marriage to a mere "social convenience" and to liberate the family "from blood ties" in order to construct a "new society" without family, fathers, or mothers, where the State takes care of the few children still brought into the world. It is a heartfelt plea for Christian parents to safeguard their children from an aberrant and shameful future, even through the public proclamation of truth.
Regarding Pierre Simon's book "De la vie avant toute chose" (On Life Before All Else)
The Masonic Stages of a Politics of Death
“A few days before the reconfirmation of the abortion law, Dr. Pierre Simon's book De la vie avant toute chose [1] was introduced to the general public. Figaro Magazine emphasized its underlying inspiration as follows: "In a very dense work, the former grand master of the Grand Lodge of France, a passionate Freemason and radical, recounts the history of a crusade. The morality of the Freemasons, that of free examination, illuminates the book. The lodges appear outside of time, or rather with extraordinary foresight, as true laboratories of ideas." [2]
The topic covered (the relentless action that led to the legalization of contraception and later abortion over thirty years), Pierre Simon's personality - who has twice been the grand master of the Grand Lodge of France - his ideas, and the methods he employed that yielded results (...) all provide ample justification for analyzing his book.
I. Pierre Simon's Long March
A History of a Crusade
The term "crusade" is not too strong to describe the vigorously conducted endeavor that brought France to contraception and abortion.
Here are the main stages according to Figaro Magazine:
• "In the 1950s [...] a group of free-thinking French-speaking doctors, the Littré group, decided to engage in the battle for contraception. Pierre Simon was one of them. Invented after the war and marketed elsewhere, the pill was an absolute myth in France at that time. The public opinion was not ready. The pioneers of family planning made multiple trips to the provinces, smuggling suitcases full of diaphragms from London..." [3].
• After fifteen years of psychological preparation, public opinion was sufficiently conditioned to consider legislation: "The Neuwirth Law (which had been formulated in the lodges ten years earlier) was voted on in December 1967. But there were many reservations about its implementation. That's when Pierre Simon entered the office of Robert Boulin, who was then the Minister of Health [4], and a longtime friend of Simon's. 'Sexuality,' he says, 'in 1968, was the preserve of the left wing. It was necessary to suppress an erosion tool by integrating it into the dominant ideology (…).' This led, among other things, to the famous Simon report on the sexuality of the French (prefaced by Robert Boulin). Six months later, Joseph Fontanet, a devout Catholic if there ever was one, signed the texts that legalized sex education in schools. 1974 Michel Poniatowski established the Higher Council for Sex Education and Birth Control." [5]
• The third stage: is abortion. Pierre Simon was more involved than ever: "In fact, the first to engage in the legalization of abortion was none other than Robert Boulin. Pierre Simon, at the head of a commission, was tasked with following the Peyret bill, which President Pompidou (on the advice of Marie-France Garaud) would hold in suspense. From the beginning of his seven-year term, Valéry Giscard d'Estaing was concerned about it. Then came Simone Veil, tasked with presenting the project to the parliament. The rest is history." [6]
Thus, with remarkable continuity from 1950 to 1980, Pierre Simon led a crusade, characterizing its success as follows: 'In a few millennia, when the body of a woman is exhumed, the spiral will be the symbol of our era: it does not rot.'" [7]
An Exemplary Freemason
Who is Pierre Simon? Here are some elements of his biography from his book: "In 1940, I was fifteen years old. My paternal family was already in Lorraine under the reign of Louis XV, probably coming from the banks of the Rhine like most Jewish families settled in this province... The same impulse made us love the Republic, venerate the homeland, and celebrate the Empire." [8]
"Family tradition predisposed Pierre Simon to Freemasonry: 'My mother had a deep faith that contrasted with my father's vigorous atheism. Thus, these two currents met within me: Judaism and rationalism, tradition and free thought. I measure the power of this fundamental alliance. My entry into Freemasonry will one day be a way to assume its legacy' [9].
Starting in 1950, Pierre Simon pursued a triple career: professional, Masonic, and political. He was a gynecologist and obstetrician, co-founder of the French Movement for Family Planning, and in 1973, he founded the Institute of Training, Research, and Studies on Sexuality and Family Planning [10]. He served as the Grand Master of the Grand Lodge of France twice (in 1969-1971 and 1973-1975). His Masonic affiliation seemed important to him to the point where he did not hesitate to write: 'My true being is no longer my body but my lodge' [11]. He co-founded the Club des Jacobins with Charles Hernu in 1951 and became a member of the Radical Party in 1967, serving in its national leadership.
'I feel the need to combine two activities within me: the medical and the political,' says Pierre Simon [12]. His career responded well to this aspiration.
II. Masonic Thought Made Accessible to the General Public
'Freemasonry is my way of understanding things
Throughout Pierre Simon's journey, an inspiring thought manifests itself; it implies a conception of life, human nature, good and evil, science, and religion – in short, a particular worldview.
Where does this thought come from? What is it?
'In my toughest struggles and in my darkest commitments, Freemasonry is my way of understanding things in this world and connecting them. It is the counterpoint to my actions, the tuning fork of my reflections. Therefore, I evoke it so often in this book, where it is intertwined with each of my days' [13].
'The clash between two worlds'
Referring to an order (Masonic) and a Tradition (Masonic), Pierre Simon observes the conflict between two worldviews, one being scientific-Masonic (to triumph), and the other Christian-inspired, which science would render obsolete: 'The controversy surrounding the Veil law... is the clash between two worlds' [14].
'The solutions provided by traditional morality can no longer satisfy us... They rest on the sacralization of the principle of life, which is superstitious in essence and fetishistic in its development [15].
And it is science that accelerates the transition from obscurantism (Christian) to progress (Masonic): 'This turn of the century has opened a revolution: the irruption of metaphysics into physics, thanks to the electron microscope' [16].
One must read, for the sentence to make sense, 'the irruption of physics into metaphysics.'
'In the last thirty years, under the auspices of a new paradigm, the genetic paradigm, it has been possible to effect a true mutation of the customs and foundations of French society' [17].
'The so-called "painless" childbirth, contraception, abortion, new avenues of research... change both beings and the nature of their relationships, and thus these innovations have been accompanied by the upheaval of values, cultures, and entire societies' [18].
'The conflict between contraception and the socio-religious values of the past is inevitable' [19].
'Liberating contraception has brought down the wall of traditional fatalism. Its disappearance opens up a free field in which a new morality must be established – one in which, like in initiatory research, in the search for its original unity, in its brain, in its body, and in its heart, man reaches his sources' [20].
Radical upheaval
This explains why Pierre Simon refers to a radical change, and new conceptions about life, nature, morality, and family: 'The third function of contraception is the modulation of the new family model' [21].
'The institutionalized regulation of births leads to a mutation of morality' [22].
'A new ethical code' [23].
'It was certainly about (…) the possible definition of a new sexuality, the creation, at the limit, of a new human nature, and a new conception of life. We will discover that nature, life, are more than ever a human production' [24].
A New Conception of Life
We know the Masonic origin of the radical novelty proposed by Pierre Simon. Now, here is its content. (bold mine, Ed.)
To begin with, a new human nature, a new conception of life.
From the very first page, the problem is presented in these terms: "The second [great victory of medicine] will consist of changing the very notion of life. It (…) will be defined (…) as the preferential relationship with the environment (...). Life loses the absolute character it had in Genesis" [25].
Jesuits to the rescue
Where does this theory that defines life as a relationship come from? Pierre Simon says he borrowed it from Jesuits: "At this point, a new convergence with the Church occurs, this time not with the official Church but with a team of Catholic theologians, doctors, biologists, and researchers. Father Bruno Ribes was then animating the Jesuit magazine Etudes. To him, we owe numerous fundamental reflections on life(...).
"What did our Jesuits say?
"Life is what the livings make of it. The living are the vehicles of life. Life always exists through a network of relationships that determine the existence of humans. This thesis deeply converged with our own scheme. Life does not exist in itself" [26].
This introduces the idea that the quality of life (bold mine, Ed.) is more important than life itself: "Regarding the fundamental problem, the minister wrote [27], it is an option between a philosophy of life and a philosophy of the person. Is life the supreme value, or can it be compared with other values: freedom (for the mother), quality of life (for the unborn child)?(...) Modern civilization, as it is - and will increasingly be - capable of controlling the biological process, will refer less to the physical fact of life than to the human person" [28].
From this, Pierre Simon gives a new definition: "When one's profession involves delivering babies, one is thus at the very source of the human adventure. It is a moment of dramatic questioning when one wonders if they are holding in their hands the wrong fruit of conception, one that still breathes and whose heart beats. What does managing life mean in that case, do these words still make sense?”
"Just as in the case of abortion, we must turn to the definition of life, mentioned at the beginning of this work. This definition ultimately rests on the possibility of surpassing the limits of the primitive world through biology and reaching the full development of its possibilities. Let's face it: does a Mongoloid fit into this picture? (Here one must confront the dramatic losing struggle that the Servant of God Dr. Jerome Lejeune confronts within (and not only so) his country. (Ed., bold mine))" [29].
"To my eyes, the problem of life must be illuminated through integration into the human community" [30].
Life is "no longer a gift from God but a material to be managed" [31]
Ultimately, how to manage life? Taking into account relationships, the development of possibilities for integration into the human community, and the living beings that must be "managed." Hence the practical conclusion: "Truly loving life, respecting it, implies that one must sometimes have the courage to reject it. Euthanasia (Bold Mine, Ed.) is often the subject of a very profound request from parents, especially mothers. Some, anguished by their pregnancy, have no peace until they tear away this promise: not to let an abnormal child with no possibility of treatment live.
"Paradox of our role as midwives, in this specific case: does letting die not mean preserving life?" [32].
A New Religion
If one can dispose of a human being's life with euthanasia, the uppercase Life will not be any less deified for it: "Life, daughter of Time, is absolutely in harmony with the data of science that places notions of structure, organization, and system in the foreground in physics, biology, and sociology, which make the form as a more fundamental reality than matter. Life is linked and merged with Time, the Architect of the Universe" [33].
Time, the "Great Worker of Nature [...] creator of the DNA molecule and all things" [34], will also be deified.
A third god, so to speak: is society.
"Now society surpasses transcendence. Consciousness arises from its collective being" [35].
"[People] will embark on the same path illuminated by a single transcendence: social transcendence" [36].
In this religion of Time, Life, and Society, sexuality will be sacred: "By restoring sexuality in its relational, anthropological, and ethnological dimension, we recognize its sacred character; we re-sacralize it in the cosmic sense of the term" [37].
"There is no good sexuality without good anthropology. The mechanism of the motor system will swallow the influence-sexuality; from the other end will emerge an emerging device in which sexuality will be an intermediary between man and divinity" [38].
A New Model of Society
Time for Eroticism: Happiness Without Marx and Without Jesus
(I’m sorry. At this point, I whole-heartedly notice that as one keeps on reading, one can’t help but think to Peter Kreeft’s line: “What morality does Deconstructionism lead to? …Let's look. (Henry, Ed.) DeMan was a Nazi liar. Foucault was a sadomasochistic sodomite. Look at the philosophers they love: the Marquis de Sade, a demon-possessed Satanist, perhaps the most purely evil man who ever lived…” (P.Kreeft, A Refutation of Moral Relativism, Ignatius Press, San Francisco, 1999, p. 51; Ed.)
Pierre Simon starts with a double observation: "The questioning of consumer society and the increase in productivity will lead to a significant reduction in working hours" [39].
"In France, neither advanced liberal society nor the old allies of the common program are able to evoke new structures" [40] demanded by the "non-working state" towards which we are heading.
How, then, to imagine the society to build?
Around the following scheme: "The reorganization of society, which is oriented around the critique of the work fetish, will necessarily lead to a massive decrease in working hours. Sexuality and eroticism demand free time, and this time will be granted to each individual. Happiness will be without Marx and without Jesus; marriage will become a social convenience. Its problem: not to trespass into sexual life. The lover will succeed the parent" [41].
So, here is the society project towards which Freemason Pierre Simon and his Masonic colleagues (among whom Minister Robert Boulin was not the least effective) are leading us: a middle ground between the Abbey of Thélème of good Francois Rabelais (Gargantua’s "Fay ce que vouldras," "Do what you want") and a gigantic brothel.
The Woman in a State of Continuous Abortion
New contraceptive and abortive techniques will be employed in service of this happiness without Marx and without Jesus: “I visited clinics in the United States where women undergo intrauterine aspiration every twenty-eight days of their cycle. If a fertilized egg is found in the cavity, it will be aspirated and mixed with the menstrual blood thus provoked. It is, in a sense, a service station” [42].
“The pill is already outdated: it is a product of the 1940s, the equivalent, compared to the transistor, of the radio inserted in the buffet. I mentioned menstrual aspiration and its philosophical implications. The life of prostaglandins stagnates, others can be glimpsed (especially in the United States), whose principle consists of inducing bleeding on dates scheduled by the calendar: menstruation or expulsion of the fertilized egg? It could not be said” [43].
With such techniques, “menstruation and abortion will be indistinguishable, and any law aimed at repressing the latter will be outdated before being voted on. Such an upheaval will have considerable philosophical implications, and this should make our parliamentarians modest” [44].
“The Entire Society Fertilizes the Couple”
Nevertheless, children will still have to be born. Who will be the parent?
“With the pill, one has a normal sex life without procreation; with artificial insemination, procreation will take place without sexual intercourse” [45].
Procreation without sexual intercourse… and possibly without a known parent. Hence the distinction established by Pierre Simon: “On one side, the affective and sexual couple – the procreating woman, the non-parent man -; on the other, society, mediated by the doctor, who associates the demand for a child with the availability of anonymous seed, controlled and governed by the ‘sperm bank.’ In a sense, it is society as a whole that fertilizes the couple” [46].
Result: “Sexuality will be dissociated from procreation and procreation from paternity. The entire concept of the family is about to collapse: the father is no longer the parent but the one who raises the child” [47].
What do the family and the children become in this society project?
According to Pierre Simon, we will approach the Polynesian model: “A singular journey that, through the paths of therapy, brings our world close to Polynesian societies. In these Pacific islands, the family is extensive and free from blood ties. Children circulate among several ‘fathers,’ and nothing obliges their parent to raise them… The family group is often articulated around three members: the woman (wahiné), the man (tané), and the intermediary man, a sort of ideal but vaguely defined butler, a kind of guardian of the harem who will protect the house.
“The triangular figure thus emerges in our culture” [48].
The State as the Parent
In the family "liberated from blood ties," who will play the role of "the ideal but vaguely defined butler, a kind of guardian of the harem who will protect the house"? Certainly, the State; this State, already has a tendency to excessively replace the declining paternal authority. (bold added, Ed.)
So, after reading the book "De la vie avant toute chose" (Life above all else), a completely different image comes to mind than that of Thélème or the Pacific islands. It is an image of a society without family, without fathers, without mothers, where the State takes care of the rare children stillborn; a society of perfectly atomized individuals, where life will be managed like a material. By whom? Always by the State.
Is that really what the French people want?
III. Deception and Lies in Service of Effective Militancy
Trickery Arguments
How to make such enormities acceptable? Present them as the necessary consequence of scientific progress, as is done by an expert in the field. At first reading, the book "De la vie avant toute chose" gives the profane reader the impression of listening to an expert sharing his experience. However, this impression is quickly destroyed when two modes of reasoning contrary to the most basic intellectual honesty are observed: inversion and deception.
Inversion
This is a classic procedure that consists of using vocabulary and expressions in contradiction with the subject at hand, skillfully forming a lie in which, by calling evil good, the reader ends up believing that evil is good.
In this way, Pierre Simon, the grand master of contraception and abortion, is presented as a “champion of life.” He titles his book “Life above all else.” He refers to “the ethics of respecting life” [49], to the natural order [“reconciling the order of the City with the natural order” [50]. He aligns himself with those who want to “live in harmony with the moral law, which is also the natural law” [51].
Alongside inversion, there is deception
"Hypocrisy consisted, for a democracy, in pretending to ignore, despite the prohibitions, despite the taboos, over six hundred thousand illegal abortions every year" [52].
This figure - not only false but also implausible [53] - of 600,000 illegal abortions per year in France before 1975 is justified solely by the psychological effect that they want to achieve.
The same deception applies to the relationship between abortion and demographics: "Gérard Calot, beyond suspicion, director of the National Institute of Demographic Studies, clearly demonstrated in his publications of 1979 that there is no cause-and-effect relationship between abortion, on the one hand, and the decline in birth rates, on the other" [54].
But the most striking deception concerns the alleged creation of life in the laboratory: "When life is created in the laboratory from inert molecules, how can a priest or a jurist impose their definition of life?" [55].
How much credit can be given to an author who manipulates their reader with such reasoning methods?
An effective method
The reasoning of this kind crowns a method of social and political action whose results prove its effectiveness and deserve to be studied. Here are its main aspects:
Start with a good study
"The central part of the proposed law comes from a very old reflection of my mother lodge, La Nouvelle Jérusalem. Its title was: 'Impact of Technology on Social Morality.' The problem posed is to know whether our culture and its achievements are capable of addressing contraception in what it brings essentially to our time" [56].
... and have a good team
"In 1953, in the traditional Geneva calm, a team of French-speaking freethinking doctors, the Littré group, throws the first stone into the dormant sea of conventional morality. At the end of the reflections carried out in this group, we decided to introduce, in our respective countries, the commitment to freedom of conception... Our meetings are discreet. At that point, no journalists, no radio, no television" [57].
The general orientation of action
Proceed by evolution, not revolution: “The ‘method’ is provided by the possible techniques for changing society. Evolution or revolution… Evolution is consistent with our medical way of proceeding. It is systematic: assimilating society to a living organism. The tissues and organs of the same body are interdependent: if one of them undergoes a transformation or change, all the others react and reorganize harmoniously so that life continues (…). This leads to modifying the entire system” [58].
“Include in popular demands” [59], “insert into reality what the law rejects” [60]
After obtaining some consensus – partly with the help of protest forces – have the State regain what until then appeared as a matter of contention: “We carefully observed the strategy used by the Kennedy administration in dealing with Green Power. The White House ‘regained’ by creating a Ministry of Ecology.
“The principle of recovery consists of integrating easily phagocytose counter-cultural patterns into the official culture, which ‘recovers’ them. In this way, elements of social tension are suppressed, and radical themes are digested (…). We carried out a maneuver of the same magnitude, on the same pattern, with sexuality. It was the ‘Rapport sur le comportement sexuel des Francais’ (Report on the Sexual Behavior of the French). The work, initiated in 1969 and published in 1972, was (…) prefaced by Robert Boulin, then Minister of Health. Six months later, according to the plans, Joseph Fontanet, Minister of Public Instruction, signed the texts legalizing sex education in schools” [61].
Tools of action
The militants: "With makeshift means, from 1955 to about 1962, we ensured the indoctrination of about six hundred doctors, an impressive mass compared to the small number of individuals who had come a few years earlier to set fire to the powder in Geneva, in the heart of the Littré group" [62].
A broader support network: The planning
Pierre Simon notes that in France, political parties have lost their political monopoly: “In recent years, essential issues, such as sexuality, but also abortion, contraception, issues of proper professional qualification, the prison system, nuclear power, etc., will be placed outside the political sphere. This is what Roger-Gérard Schwartzenberg called ‘supplementary democracy.’
“Citizen groups act for a goal of public interest, but in a sectoral manner. In accordance with this analysis, in France, we created the ‘Planning familial’ (Family Planning) or the ‘Association Nationale pour l’étude de l’avortement’ (National Association for the Study of Abortion), as others have done, for example, for the protection of Larzac” [63].
“In 1961, it is already a victory. The French Family Planning Movement has reached its four hundred thousandth member. A result to be credited to the insertion of the biological into the social, of humanist medicine that can also rally the masses” [64].
Money
Pierre Simon does not talk about it. We note, for those who might have forgotten or do not know, that the French Family Planning Movement is, through the channel of the Rockefeller Foundation, the emanation of one of the world’s major supercapitalist forces [65]. (bold mine, Ed.)
Particular methods
To obtain popular support, associate the visceral with the scientific: "The principle is that life is a material in the ecological sense and that we have to manage it - that is the driving idea, but masses are not mobilized without involving them more substantially. The ultimate weapon that brings popular support is the visceral. Contraception concerns every pubescent French person of any sex... The advances in biological chemistry allow reaching absolute contraception, the pill. Exact sciences + visceral aspiration: reason is combined with instinct" [66].
An important environment not to be forgotten: the theologians
"Robert Boulin, holder of the Public Health and Social Security portfolio, entrusted me with the direction of a study commission on the abortion issue... This provided the opportunity to collaborate with the Church: I surrounded myself with well-known theologians, (bold mine) Father Quelquejeu and Pohier, Dominican teachers at the Saulchoir, and Pastor André Dumas, professor of ethics at the Protestant seminary" [67].
We conclude this brief review of the methods put into action by Pierre Simon with this note for action, which underlines one of the essential qualities of this driving team: tenacity, and a sense of milestones: "Forward for the Long March!
"A long march in which tactics are paramount. We must proceed step by step, with precision and meticulousness. Every false step is revealing" [68].
The long march lasted thirty years, from 1950 to 1980.
Conclusion
Through the figure and action of Dr. Pierre Simon, the discreet but powerful and decisive influence of Masonic lodges emerges - "laboratories of thought" and guides for action [69].
Many of our fellow citizens think that lodges have had their time and that today they present only a folkloristic interest; the book "De la vie avant toute chose" and even the articles it has sparked [70] should be enough to disillusion them. (bold mine) As for the French tempted by Freemasonry, the dark humor of the former Grand Master Pierre Simon will make them hesitate to engage in a sordid path marked by spirals and infanticide.
One of the weaknesses of Masonic power is often not having anything else to offer than shameful crusades, such as contraception and abortion, mud, and blood - nothing that can truly seduce the spirit and enthuse the heart.
Following in the wake of St. John Paul II, we have infinitely better things to offer.
But we must also know how to propose it effectively. In this regard, the methods employed by Pierre Simon and his team deserve to be examined. (bold mine) And this is the main interest of his book.
Arnaud de Lassus
Source:
https://alleanzacattolica.org/le-tappe-massoniche-di-una-politica-della-morte/
NOTE
(1) See PIERRE SIMON, "De la vie avant toute chose," Mazarine, Paris 1979. (A used copy is available on the digital market, at the price of 620,80 euros, updated to September 11 2023 (ed.))
(2) Figaro Magazine, November 24, 1979.
(3) Ibid.
(4) Robert Boulin was, like Pierre Simon, affiliated with Freemasonry.
(5) Figaro Magazine, cited.
(6) Ibid.
(7) Ibid.
(8) PIERRE SIMON, op. cit., pp. 21-22.
(9) Ibid., p. 27.
(10) Information taken from HENRY COSTON, "Dictionnaire de la politique francaise," La Librairie française, vol. 3, Paris 1967-1979.
(11) PIERRE SIMON, op. cit., p. 76.
(12) Ibid., p. 63.
(13) Ibid., p. 17.
(14) Ibid., p. 211.
(15) Ibid., p. 233.
(16) Ibid., p. 155.
(17) Ibid., p. 14.
(18) Ibid., p. 16.
(19) Ibid., p. 145.
(20) Ibid., p. 194.
(21) Ibid., p. 96.
(22) Ibid., p. 146.
(23) Ibid., p. 199.
(24) Ibid., p. 255.
(25) Ibid., p. 13.
(26) Ibid., p. 204.
(27) Robert Boulin.
(28) PIERRE SIMON, op. cit., p. 205.
(29) Ibid., p. 232.
(30) Ibid., p. 233.
(31) Ibid., p. 219.
(32) Ibid., p. 234.
(33) Ibid., p. 160.
(34) Ibid., p. 154.
(35) Ibid., p. 87.
(36) Ibid., p. 240.
(37) Ibid., p. 194.
(38) Ibid., p. 243.
(39) Ibid., p. 240.
(40) Ibid., p. 241.
(41) Ibid., p. 243.
(42) Ibid., p. 215.
(43) Ibid., p. 220.
(44) Ibid., p. 215.
(45) Ibid., p. 221.
(46) Ibid., p. 222.
(47) Ibidem.
(48) Ibidem.
(49) Ibid., p. 170.
(50) Ibid., p. 143.
(51) Ibid., p. 172.
(52) Ibid., p. 204.
(53) See also the article "Les chiffres sur l'avortement - la vérité," in L'Homme Nouveau, December 2, 1979; and E. DE LAGRANGE and R. BEL, "Un complot contre la vie," S. P. L., Paris 1979.
(54) PIERRE SIMON, op. cit., p. 211.
(55) Ibid., p. 254.
(56) Ibid., p. 143.
(57) Ibid., p. 83.
(58) Ibid., p. 84.
(59) Ibid., p. 207.
(60) Ibid., p. 131.
(61) Ibid., p. 191.
(62) Ibid., p. 132.
(63) Ibid., p. 188.
(64) Ibid., p. 135.
(65) See E. TREMBLAY, "L'affaire Rockefeller. L'Europe occidentale en danger," UPN, Paris 1978; [also see IDEM, "Il caso Rockefeller," in Cristianità, year V, no. 21, January 1977].
(66) PIERRE SIMON, op. cit., p. 85.
(67) Ibid., p. 205.
(68) Ibid., p. 134.
(69) On this influence, see A. DE LASSUS, "La Franc-Maçonnerie est une affaire sérieuse," in Permanences, no. 154, November 1978, pp. 12-13.
(70) See Valeurs Actuelles, December 3, 1979; Figaro Magazine, cited; Le Monde, November 29, 1979.