26 Facts About Denis Fahey

Denis Fahey believed that "the world must conform to Our Divine Lord, not He to it", defending the theological concept of the Mystical Body of Christ.

Denis Fahey was sent by the order to Orly in 1900 as a novice, not long after the government of Rene Waldeck-Rousseau had begun an anti-clerical drive in the aftermath of the Dreyfus Affair.

Denis Fahey began to turn his attention to writing in the early 1920s, submitting articles for a number of Catholic journals, including the Irish Ecclesiastical Record, most of which were philosophical in nature.

At this early stage Denis Fahey had little involvement in political issues, beyond being a strong supporter of Catholic Action as a bulwark against secularisation.

At the heart of much of Denis Fahey's work was his belief in the divine programme which was proclaimed by Jesus but rejected by the Jews.

Denis Fahey argued that the medieval guild system had come closest to reaching the programme, and that since then society had gone into decay as it moved away from the ideal.

Denis Fahey believed that the gradual Sovietization of the British Empire and the United States had begun through the founding of the Fabianism movement.

Denis Fahey felt that the contemporary Catholic Church faced its greatest challenge from the forces of naturalism, be they invisible or visible.

Denis Fahey regularly corresponded with anti-Semitic theorists outside Ireland, such as the British conspiracy theorist Nesta Webster, an important influence.

Denis Fahey's works appeared in the French language in Canada, having been translated by Adrien Arcand.

Denis Fahey felt that there was a Judeo-Masonic conspiracy against the programme of Christ, and among other statements asserted that Jews had a hand in the propagation of communism.

Denis Fahey had been closely involved with Edward Cahill's An Rioghacht study group, although following Cahill's death in 1941 this organisation became more mainstream and less concerned with conspiracy theories.

Denis Fahey argued that this was insufficient and that the Constitution should recognise the Catholic Church as being divinely ordained and separate from 'man-made' religions.

Denis Fahey called into question the loyalty of Irish Jews to the Irish State.

Denis Fahey's writings have been a source of controversy, both in his lifetime and since.

Denis Fahey condemned the group for their heavy-handed reaction to requests for an interview from the anti-Catholic American writer Paul Blanshard.

Denis Fahey died before any response could be made, and the group was disbanded the following year; McQuaid took on the group afterward.

Denis Fahey left behind a large written body of work that he did not protect by copyright, instead leaving it in the public domain.

Denis Fahey's surviving papers are housed at the Irish Spiritan Archives at Kimmage Manor, Dublin.

Denis Fahey was known to be sensitive to criticisms of his work and was even driven to physical illness by anti-Christian arguments.

Denis Fahey avoided social gatherings and was uncomfortable meeting people, which was in part caused by his consistent bouts of migraine.

Denis Fahey [Satan] is pleased that money is employed as an instrument for the elimination of the Divine Plan and for the installation of Naturalism.

In economic views, Denis Fahey was a critic of the Lockean liberal capitalist system and what he regarded as the "social good" being made subordinate to the needs of the market.

Denis Fahey pointed to usury being contrary to Catholic social teaching and spoke out against the newspaper industry and its power to form public opinion, he claimed that finance capitalism had come to dominate politics and economics, which it was meant to be subordinate to.

Denis Fahey blamed capitalism "with its excessive individualism and uncontrolled seeking for profit", for causing a backlash which naturally attracted many people to embracing communism.

John Fahy of Lia Fail, Denis Fahey championed the family-based smallholder farmer stating that the "Divine Plan for order" called for wide diffusion of property ownership among the people, so that families could procure sufficient material goods required for a virtuous life.