The new book from Philippe Villiers, « Le moment est venu de dire ce que j’ai vu » (the time has come to say what I have seen), is a message of hope to build the future. By telling of the most marking encounters of his personal and political life, of which his encounter with Jérôme Lejeune, Philippe de Villiers gives a deep message about the values that need passing down to future generations.
He also takes stock of the transformations of our society and of the dangers it is facing.
These last years, you have written historical novels. Why today write a political essay? What is its objective?
I wanted to show to the people who love the wounded country of France how the cornerstones and bedrocks were unsealed. I wrote this book for the new generations. To rebuild. France has gone into dormition but is not dead. Through the very personal prism of my memories, of my encounters, my battles, I began to tell of how I saw those who were telling the truth leave, how I saw those who kept on lying thrive, how I attended the erosion of our country, but also how to look for the load-bearing walls.
If I have written this book now, it is because it seems to me we have entered into a time in which imposture no longer has any resources or provisions left. The political class is heading towards chaos.
You have written two important chapters about respecting the life and the person of Professor Jérôme Lejeune. How did you get to know him?
I met him in 1983 when he came to the Puy du Fou. Our bonds grew stronger as the years went by. Along with Soljenitsyne, he is one of the men who marked me most. Rarely does a man understand his time so well. A few days before he died, with a broken voice he said to me with strength: “Philippe, don’t let go. The question of life is what commands all the others”.
Is it not difficult, in the current state of society, to speak of the respect of life from start to finish?
Of course it is difficult because we have entered into a new ideological era, the era of global consumerism. With abortion, we have thrown out the essential principle which holds all vital attachments together. When you chip away at a principle, very quickly it dies. From abortion to eugenics, there is but a line. We crossed that line with the venal body, when the embryo became an object, at the very same time that the animal became a subject of law.
We are right in the middle of a crossover where Promethean madness has bonded with Faustian madness.
It is the Foundation’s honour to remain faithful to life.
Professor Lejeune had already perceived how challenging transhumanism would become.
How, do you think, can one resist these evolutions of society?
In my book, I tell of an unpublished conversation I had with Alexandre Soljenitsyne: « Europe has entered into an eclipse of intelligence. You are standing beside a very deep abyss. The dissidents were in the east, they will pass into the west.”
The dissidents of this transmission will fight to keep small lights burning. Soon, everywhere in the great catacombs small parallel societies will get together refusing to accept the rupture of civilisation, of the “disinstituted”, nomad, disconnected Man. A day will come when all societies will go back to the rhythm given by the Jérôme Lejeune Foundation which will have maintained, against all opposition, the banner of life and respect of all the voiceless people.
Jérôme Lejeune had said all there was to say, he had planned everything, anticipated it all, including the change in anthropological paradigm. It is the honour of the Foundation to face the storm, remaining faithful to him
Extract on Jérôme Lejeune
We have lost the meaning of life. From a moral reversal: those who defend life as an absolute, are treated like barbarians, sometimes even monsters. They need tracking, intimidating, shutting up. (…) Thus was the memory of John Paul II’s friend tarnished, a friend who went over to pray on his tomb on 22nd August 1997. He was a great physician and, in 1982, was admitted to the Academy of moral and political sciences. ‘…)
I used to visit him at the Necker hospital, in “rue des Saints-pères”. He was surrounded with white coats, his entire team of scientists sorting under his keen eye a mass of karyotypes, i.e., photographs of chromosomes.
Marie-Odile, his precious collaborator, would welcome me in and ask me to wait. The children, though, could not wait. The door of his office was left open, it was like a permanent consultation. He knew the name of every one of his thousands of patients, who jumped up and down on his knees; for them, he was always full of affection, he called them “my children”. (…)
When Jérôme Lejeune provided the evidence of the chromosomal origin of what was then called mongolism, Mongolians became “people living with Down Syndrome”. Jérôme Lejeune took away their disgrace, shed the light on them, and exonerated their parents from any responsibility. It is not their fault if their child is different. And now that science knows about the origin of their difficulties, medicine will do everything it can so that people with Down Syndrome get better. (…)
The genius of Jérôme Lejeune was to be, at the turn of the century, at the meeting point between the tectonic plates of science and morality, which inseparably remain held together, and to be faithful to both of them. (…)