[6] 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.

Coming from a position of neo-Scholasticism, his early theological works included Kingship of Christ According to the Principles of St. Thomas Aquinas, with its foreword written by Father John Charles McQuaid, the head of Blackrock College.

[14] Fahey felt that the contemporary Catholic Church faced its greatest challenge from the forces of naturalism, be they invisible (Satan and other demons) or visible (Jews and Freemasons).

[15] Tapping into contemporary campaigns by parties such as Cumann na nGaedheal, Fahey wrote a series of articles for John J. O'Kelly's Catholic Bulletin attacking Freemasonry in particular and secret societies in general, referring frequently to the work of Edward Cahill.

[20] He had previously written in support of the views of An Ríoghacht – which advocated an Irish monetary system completely independent of the United Kingdom – in an article for the journal Hibernia in 1938.

[22] With a membership drawn from various facets of society and with a programme largely the same as Fahey's, Maria Duce came to prominence in 1949 by launching a campaign to amend Article 44 of the Constitution of Ireland.

[He] will frequently err in good judgement, and this error will take the shape of excerpts from newspapers as proof of serious statements, unwise generalisations and, where Jews are concerned, remarks capable of rousing the ignorant or malevolent.

He condemned the group for their heavy-handed reaction to requests for an interview from the anti-Catholic American writer Paul Blanshard (whom Bishop McQuaid felt should have been treated courteously despite disagreeing strongly with him).

People in Irish political circles also tried to set up movements adopting some of Fahey's strong beliefs on Catholicism, coupled with a more extreme form of nationalism; such figures included Gearóid Ó Cuinneagáin, founder of far-right organisation Ailtirí na hAiséirghe and Gerry McGeough, who founded the magazine The Hibernian.

[32] Archbishop McQuaid, despite his severe criticisms of Fahey's writings, described him as "a most exemplary priest, of deep sanctity, and a man who will very generously sacrifice his time and health to help anyone: not a small sign of genuine holiness.

In economic views, 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.

He 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.

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

Consistent with his general conspiratorial outlook in regard to the Jewish influence in society, he saw Marxism (and in particular Bolshevism) as not a genuine attempt to address the abuses of capitalism but as, "an instrument in the hands of the Jews for the establishment of their future Messianic kingdom".

John Fahy of Lia Fáil, 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.

The heads of these families would be organised into unions of owners and workers, in guilds or corporations, "reflecting the solidarity of the Mystical Body in economic organization."