Plot Against the Church: Part 4 - Maurice Pinay



The "Jewish Fifth Column" in the Clergy


EDITOR'S INTRODUCTION


The Introduction to this volume is written by the Heritage History Editor in order to address the "anti-Semitic" tone of Pinay's book and put it in proper perspective.


This book is composed of the second half of Maurice Pinay's Plot Against the Church. It focuses on a widely misunderstood topic: the long struggle of faithful Catholics against the treachery and interference of malicious Jews, especially those who have infiltrated the Church and harmed her from within.

Virtually all Modern Church histories avoid the topic, either by failing to disclose any treachery by Jewish actors, or by failing to identify the Jewish background of certain heretics, or by dismissing long-standing Christian distrust of Jews as mere superstition or prejudice. Contemporary Christians, who consider themselves well educated, may be shocked to find out just how serious and long-standing the Church's problem with "Jewish" subversion really is. The information in this book is a badly needed corrective to the 'sanitized', pro-Jewish Catholic histories that are found in virtually all modern Catholic institutions.

Pinay's book was published in 1962, prior the the Second Vatican Council. It's purpose was to warn Catholics of the danger posed by enemies of the Church who have infiltrated her ranks, and intend harm. Since the book was written in the early sixties, the first half (Volume I) focuses largely on the problem of "Communism" and world revolutions, since those were the visible crises on the minds of most people. The authors point out that almost all the Communist and revolutionary movements rocking governments around the world were the work of Jewish agitators and intellectuals. They are aware they will be called "anti-Semitic" but want to establish the malice and perfidity of the semitic race beyond a shadow of a doubt before recounting the long struggle of the Catholic Church against Jewry. (Volume II).

The danger of Jewish intereference in the affairs of the Catholic Church is real and for most of past 2000 years has been foremost in the minds of Catholic clergy and layman alike. During both the antiquity of the Church and the Middle Ages, Jews were known as money-lenders, procurators, publicans, tax-farmers, coin-clippers, and cunning traders. They had a bad reputation as untrustworthy among the common people, but were protected by kings and nobility, who relied on their services. To discuss their history of conflict with the Church in such "extreme" terms, using hostile phrases such as "Synoguge of Satan", "Betrayers of Christ", or "Perfidious Jews", would have been matter-of-fact, common-sense to our ancestors.

As recently as the 1930s, some open discussion of the "Jewish Problem" was still permitted. Most newspapers and publishing companies were already in Jewish hands but it was widely known among the common people that Jewish bankers controlled finance and credit, the Judeo-Freemasonry Lodges controlled most western governments, and that Jewish agitators were responsible for communist uprisings throughout Europe. There was a great deal of pro-Jewish propaganda by this time, but anti-Jewish polemics were not unfamiliar, and Pinay's book would not have seemed shocking.

Ever since WWII, Hitler, and the "Holocaust", however, the reputation of Jews in history has been entirely white-washed and turned on its head. Any critical discussion of modern Jews is immediately deemed "anti-semitic", and "not tolerated" by the establishment media or the "educational system". The Jews are victims, and anyone who criticizes them is an "oppressor". The idea of writing a Church history that is openly critical of Jews is utterly unthinkable to the current generation. Yet it must be done, if the truth be told.

Correcting Church History

The "Jewish Problem" effects not only the Catholic Church, but virtually all modern governments. Volume I of this work, as well as many other books in Heritage History's "Secret Societies" library deal with these issues. The unique contribution of this volume, is that it deals explicitly with much "untold" Catholic History.

The authors primary sources are official Church documents, Canons from councils that addressed the Jewish problem, and Jewish historians. In most cases Jewish histories were preferred over Catholic histories, to avoid the question of bias. The original book was extensively documented with copious footnotes but we have removed them to increase readability.

The book contains enormous amounts of valuable information, but it is not as readable as it could be. Part of this is perhaps due to to translation problems and part is due to the fact it was written by multiple authors. About half the book is quotes from other works (Canons, Jewish authors, letters, etc.) Overall, however, the book does a thorough job of documenting the long term, relentless problem of crypto-Jewish infiltration and interference with Church affairs. This is an extremely important topic, and it is impossible to understand the problems in the Church today without facing up to the problem.

A Luciferian Conspiracy

"I know the blasphemy of them which say they are Jews, and are not, but are the Synagogue of Satan." Revelation 2:9

It is certainly true that not all those who "say they are Jews" follow anything resembling the precepts of the religion of Moses. The infiltration of Jewish communities by Canaanite agents of evil, has been a problem since Biblical times. Even Jesus and his apostles recognized an alien and perfidious element within the nation. Pinay's characterization of the "Synagogue of Satan" as the enemy of the Church is not an exaggeration. In modern times Catholic history has been bawdlerized to depict all "Jews" as innocent but that is a terrific distortion. This book takes the approach of honestly portraying Catholic-Jewish conflict as it was has been understood in previous centuries. In the future, it may be possible to write a Church history that distinguishes between the perfidious activities of 'crypto-Canaanites' and those of sincere, observant Jews. But such an honest history would expose many shocking lapses and probably knock a few venerated Saints off their pedastals.

Keep in mind the real enemy is Lucifer himself. It is unfortunate that some innocent Jews suffer by association but it is exactly such long-suffering Hebrews that will benefit the most from honesty and the exposure of their fiendish brethren.



The Octopus Strangling Christianity

The Freemasonic-Jacobin revolution was successful in ruining the whole of Christianity, according to the same method that now triumphs in overwhelming form in the Jewish-Communist revolution. The Holy Catholic Church and all of Christendom have only been able to fight against the arms of this octopus (the Communist party, revolutionary groups and in a few cases, as in Spain, Freemasonry), although its powerful head has remained untouched. For this reason the monster has been able to renew and restore the limbs which were occasionally cut off in order to use them anew and still more effectively, until gradually it has been successful in enslaving half the Christian world (Russia and the East-European states), and now has the plan of enslaving the rest of mankind.

The lasting victory of the Jewish-Freemasonic and Jewish-Communist revolutions since the end of the 18th century up to our days is also to be attributed to the fact that neither the Holy Catholic Church nor the separated Churches have fought effectively against the "Jewish Fifth Column", which has smuggled itself into their bosom.

This "Fifth column" is formed by the descendants of the Jews, who in earlier centuries were converted to Christianity and seemingly held in enthusiastic manner to the religion of Christ, while in secret they preserved their Jewish belief and carried out clandestinely the Jewish rites and ceremonies. For this purpose they organised themselves into communities and secret synagogues which were active centuries-long in secret. These apparent Christians, but secret Jews, began centuries ago to infiltrate into Christian society in order to attempt to control it from within. For this reason they sowed false doctrines and differences of opinion and even attempted to gain control of the clergy in the different churches of Christ. With all this, they applied the cunning of introducing crypto-Jewish Christians into the seminaries of the priesthood, who could gain admission into the honorary offices in the Holy Catholic Church and then into the dissident churches, upon whose division these secret Jews had so much influence.

While the Church of Rome, their Holinesses the Popes and the Ecumenical Councils fought effectively through the thousand years of the Middle Ages against Jewry and above all against the "Fifth Column", the revolutionary movements that were organised for the division and destruction of Christianity were completely conquered and destroyed. So it occurred from Constantine until the end of the fifteenth century. Unfortunately afterwards Holy Church, for reasons which we will study later, could no longer attack in an effective manner the "Fifth Column", which was formed by secret Jews who had been smuggled in as believers, as priests and even as dignitaries. Then the power of the Jewish revolutionary movement became ever stronger, until, at the end of the eighteenth century, it took on the character of an irresistible avalanche.

In the 20th century, when Jewish cunning had reached its uttermost limits of causing Catholics to forget the gigantic struggle of several centuries, which had taken place between Catholicism and Jewry, the latter attained its greatest progress in its plans for the control of the world. For it has already been successful in enslaving a third of mankind under the Jewish-Communist dictatorship.

In the Middle Ages, the Popes and the Councils were successful in destroying the Jewish revolutionary movements which appeared within Christianity in the form of false teaching and which were introduced by those who were Christians in appearance but Jews in secret. The latter then recruited upright and good Christians for the arising heretical movement by persuading the latter in a crafty way.

The secret Jews organised and controlled in secret manner the movements, which were the creative and driving force of wicked false teachings, such as those of the Iconoclasts, the Cathars, the Patarines, the Albigensians, the Hussites, the Alumbrados and others. The work of these Jews smuggled as a "Fifth Column" into the bosom of the Church of Christ was made easier through their hypocritical conversion to Christianity or that of their forefathers. In addition, they laid aside their Jewish surnames and took on very Christian names, which were embellished with the surnames of their godfathers. Thus they were successful in mixing with Christian society and taking possession of the names of the leading families of France, Italy, England, Spain, Portugal, Germany, Poland and the other lands of Christian Europe. With this system, they were successful in penetrating into the bosom of Christianity itself, in order to conquer it from within and to destroy the core of the religious, political and economic institutions.

The network of secret Jews existing in Mediaeval Europe passed on in secret manner the Jewish belief from fathers to children, even if all openly led a Christian life and filled their houses with crucifixes and images of Catholic saints. In general they observed Christianity in an ostentatious manner and appeared most devout, in order not to arouse any suspicion.

Naturally this Jewish system of converting themselves in hypocritical manner to Christianity, in order to take the Christian citadel and to make easier the loss of its unity, was finally discovered by Holy Church to the corresponding scandal and alarm of the Holy Fathers, the Ecumenical, the provincial councils and those clergy steadfast in their faith. However, what called forth most scandal was the fact that these secret Jews introduced their sons into the established clergy and monasteries, and in fact to such good effect that many of them attained the dignity of canon, bishop, archbishop and even cardinal.

The Ecumenical and provincial councils of the Middle Ages combated Jewry violently as well as the "Jewish Fifth Column" which had penetrated into the ranks of the Catholic clergy; there thus remains a copious set of canonical legislation, which was provided for the purpose of obviating the cunning of the enemy.

In order to combat not only the tentacles of the octopus, which the heretical revolutions in the Middle Ages represented, but the head itself, the Holy Catholic Church resorted to different methods, amongst which the Holy Office of the Inquisition, so slandered by Jewish propaganda, stands out on account of its importance,. This organisation was intended to eliminate the false doctrines and to give the death blow to the secret power of Jewry, which directed and stirred up the same.

Thanks to the Inquisition, Holy Church was able to overthrow Jewry and for several centuries to hold up the catastrophe that now hovers threateningly over mankind; for several of the so-called false doctrines were already revolutionary movements of the same kind of scope and pretensions as those of recent times, and they not only fought to destroy the church of Rome, but also to destroy all princes and to destroy the existing social order in favour of Jewry, which was the concealed director of those earlier heretical movements and later of the Freemasonic-Jacobin and Jewish-Communist ones of the present time.

Those Catholic clergy who are horrified at mention of the word Inquisition because they are influenced by the age-old propaganda of International Jewry and above all by the "Jewish Fifth Column" introduced into their ranks, should understand that, if so many Popes and Councils, whether Ecumenical or provincial, defended for six hundred years first the Papal European Inquisition and later the Spanish and Portuguese Inquisition, there must have been well-founded motives for this. Catholics, who are shocked and horrified when they hear talk of the Inquisition court, do not recognise the facts that have just been mentioned above and whose truthfulness will be proved in later chapters, with credible verification and indisputable sources.



Origin of the "Fifth Column"

In order to prove some of the facts that were mentioned in the preceding chapter, we fall back upon the evidence of that contemporary Jewish historian who is very authoritative in his material, the careful and painstakingly exact Cecil Roth. The latter is rightly recognised in Israelite circles as the most outstanding contemporary Jewish historical writer, above all on the subject of crypto-Jewry. In his celebrated work History of the Marranos, Cecil Roth provides some very interesting details about how the Jews, thanks to their apparent but false conversions, entered Christianity and publicly acted as Christians, but all the while secretly held to their Jewish religion. He also shows us how this secret belief was passed on by parents to children, cloaked with the appearance of an outward Christian militancy:

"Introduction: The Early Life of Crypto-Jewry. Crypto-Jewry is in its various forms just as old as the Jews themselves. At the time of Greek rule in Palestine, those weak of character attempted to conceal their origin, in order to avoid arousing derision at athletic exercises. Likewise under Roman discipline the evasions increased so as to avoid payment of the special Jewish tax, the 'Fiscus Judaicus', which was introduced after the fall of Jerusalem. The historian Suetonius gives a lively report of the indignities that were exercised upon a ninety year old man to establish whether he was a Jew or not.

"Official Jewish conduct, as this finds expression in the judgments by the Rabbis, could not be clearer. A man can and should save his life, if it is in danger, by every means, excepting murder, incest and idolatry. This maxim came into use in those cases in which a public abandonment of faith was required. The simple secrecy of Jewry, on the other hand, was something very different. The strict doctrinaires demanded that the typical priestly garments should not be renounced, if these were imposed as a measure of religious suppression. Such a rigid fidelity to principles could not be demanded of all people. The traditional Jewish law makes exceptions for cases where, as a result of legal compulsion, it is impossible to keep the commandments ('ones') when the whole of Jewry is living through hard times ('scheat-ha-schemad'). The problem became a reality at the close of the Talmudic period, in the 5th century, during the Zoroaster persecutions in Persia. However, it was solved more on grounds of an enforced neglect in the following of tradition than of a positive concordance with the ruling religion. Jewry became in a certain manner subterranean and only obtained years later its complete freedom.

"With the increase of Christian teachings, which were finally introduced in Europe in the fourth century, there began a very distinct phase of Jewish life. The new faith demanded for itself the exclusive possession of the truth and inevitably regarded proselytising as one of its greatest moral obligations. The Church admittedly disapproved of compulsory conversion. Baptisms, which were undertaken under such conditions, were regarded as invalid. Pope Gregory the Great (590-604) repeatedly condemned them, although he gladly received in a friendly and heartfelt way those who were attracted by other means. The majority of his successors followed his example.

"Nevertheless, heed was not always paid to the Papal ban. Naturally it was recognised that compulsory conversion was not canonic. In order to circumvent it, the Jews were threatened with expulsion or death, and they were given to understand that they would save themselves through baptism. At times it happened that the Jews submitted to a hard necessity. In such cases their acceptance of Christianity was regarded as spontaneous. In this manner a compulsory mass conversion took place in Mahon, Minorca (418) under the auspices of Bishop Severus. A similar episode took place in Clermont (Auvergne) on the morning of the day of the Ascension of Mary in the year 576; and, despite the disapproval of Gregory the Great, the example spread into different places in France. In the year 629, King Dagobert commanded all Jews of the land to accept baptism under threat of banishment. The measure was imitated a little later in Lombardy.

"Obviously, the conversions obtained by such measures could not be sincere. Insofar as it was possible, the victims continued to practise their Jewish beliefs in secret and used the first opportunity to return to the belief of their forefathers. One such notable case took place in Byzantium under Leo the Isaurian, in the year 723. The Church knew this and did what it could to prevent the Jews maintaining relations with their rebellious brothers, irrespective of the methods by which conversion had been obtained. The Rabbis called these reluctant rebels Anusim' (compelled) and treated them very differently from those who abandoned their belief out of their own free will. One of the first manifestations of Rabbinical wisdom in Europe was represented by the book of Gerschom, of Mainz, 'The Light of Exile' (written round about the year 1000), which forbade harsh treatment of the 'compelled' who came back to Judaism. His own son had been a victim of the persecutions. Although he died as a Christian, Gerschom was in mourning, as though he had died in the faith.

"In the Synagogue service there exists a prayer that implores divine protection for the entire house of Israel and also for the 'compelled' who find themselves in danger, be it on land or on water, without making the least distinction between the two. When the martyrdom of medieval Jewry began with the massacres of the Rhine during the first crusade (1096), countless persons accepted baptism to save their lives. Later, encouraged and protected by Salomon ben Isaac of Troyes, the great French-Jewish scholar, many returned to the Mosaic faith, even if the ecclesiastical authorities regarded with a baleful eye the loss of those precious souls that had been gained by them for the Church.

"However, the phenomenon of Marranism went beyond forced conversion and the consequent practice of Judaism in secret. Its essential characteristic is that it was a clandestine faith passed down from father to son. One of the reasons put forward to justify the expulsion of the Jews from England in 1290 was that they seduced newly-made converts and made them return to the 'vomit of Judaism'. Jewish chroniclers add that many children were seized and sent to the north of the land, where they continued for a long time to practise their former religion. It is owing to this fact, reports one of them, that the English accepted the Reformation so easily; it also explains their preference for Biblical names and certain dietetic peculiarities which are preserved in Scotland. This version is not so improbable as would seem at first sight, and constitutes an interesting example of how the phenomenon of crypto-Jewry can appear in places which seem obviously so little suited to it. In the same way, some malicious genealogists discovered that, after the Jews had been driven out of the south of France, some proud ancestral families, as a result of rumours, carried on Judaism in their homes as the remnant of the bloodline of those Jews who preferred to remain as public and confessing Catholics.

"There are similar examples from much earlier times. The most remarkable is that of the 'neofiti' (neophytes or new converts) of Apulia, recently brought to light after many centuries of oblivion. Towards the end of the 13th century, the Angevins, who ruled in Naples, induced a general conversion of Jews in their lands, located in the neighbourhood of the city of Trani. Under the name of 'neofiti', the proselytes continued to live for three centuries as crypto-Jews. Their secret loyalty to Judaism was one of the reasons why the Inquisition became active in Naples in the 16th century. Many of them met their death at the stake in Rome in February 1572; among others, Teofilo Panarelli, a scholar of reliable repute. Some were successful in escaping to the Balkans, where they joined the existing Jewish communities. Their descendants in south Italy still preserve some vague memories of Judaism up to the present day.

"This phenomenon in no way remained restricted to the Christian world. In various parts of the Mohammedan world, ancient communities of crypto-Jews are found. The 'Daggatun' of the Sahara continued to practise Jewish rules for a long time after their formal conversion to Islam, and their present sons have still not completely forgotten it. The 'Donmeh' of Salonica originate from the adherents of the pseudo-Messiah Sabbetai Zevi, whom they followed in his rebellion. Even if they were in public complete Moslems, they practised at home a messianic Judaism. Further to the east there are still other examples. The religious persecutions in Persia, which began in the 17th century, however, left countless families in the land, especially in Meshed, who in private observed Judaism with punctilious scrupulosity while outwardly they appeared devout disciples of the dominant belief system.

"But the classic land of crypto-Jewry is Spain. The tradition there has been so durable and universal that one can only suspect that a Marranian predisposition is present in the atmosphere of the land itself. Even at the time of the Romans the Jews were numerous and influential. Many of them asserted that they were descended from the aristocracy of Jerusalem, who had been deported by Titus or by earlier conquerors into banishment. In the 5th century, after the attacks of the barbarians, their situation improved very much: for the West Goths (Visigoths) had taken on the Arian form of Christianity and favoured the Jews, both because they believed in one God, as also because they represented an influential minority, to secure whose support was worth the effort. However, after they were converted to the Catholic faith, they began to reveal the traditional zeal of neophytes. The Jews immediately suffered the unpleasant consequences of such zeal.

In the year 589, when Reccared came to the throne, the Church legislation was at once applied to them down to the smallest detail. His successors were not so strict; but when Sisebutus ascended the throne (612-620), a very stiff-necked fanaticism prevailed. Perhaps he was incited by the Byzantine emperor when in 616 he published an edict which ordered baptism for all Jews of his kingdom under threat of expulsion and of loss of their entire property. According to the Catholic chroniclers, ninety thousand accepted the Christian faith. This was the first of the great misfortunes that distinguished the history of the Jews in Spain.

"Until the time of the rule of Roderick, the 'last of the Visigoths', the tradition of persecution was faithfully continued apart from a few short interruptions. During a great part of this period the practice of Judaism was completely forbidden. However, as the watchfulness of the government relaxed, the newly-converted used the opportunity to return to their original belief. Successive Councils of Toledo, from the fourth to the eighteenth, devoted their powers to the discovery of new methods that would prevent a return to the synagogue. The children of suspects were removed from their parents and educated in an unspoilt Christian atmosphere. New-converts were compelled to sign a declaration, as a result of which they obligated themselves in the future to respect no Jewish rites with exception of the ban on eating of pork, for which they, so they said, felt a natural aversion. But, in spite of such measures, the notorious unfaithfulness of the newly converted and their descendants continued to be one of the great problems of Visigoth policy until the invasion of the Arabs in the year 711. The number of Jews who were discovered by the latter in the land proves the complete failure of the repeated attempts to convert them. The Marrano tradition had already begun on the peninsula.

"With the arrival of the Arabs, the golden era began for the Jews of Spain, at first in the Caliphate of Cordoba, and after its fall (1012) in the small kingdoms that arose on its ruins. Jewry became considerably stronger on the peninsula. Its communities exceeded in number, culture and wealth over those of Jews of the other lands of the West. However, the long tradition of tolerance was interrupted by the invasion of the Almoravids at the beginning of the 12th century. When the puritanical Almoravids, a North African sect, were summoned to the peninsula in the year 1148, in order to hold up the advance of the Christian armies, there arose a violent reaction. The new rulers introduced intolerance into Spain, which they had already shown in Africa. The practice of Judaism as well as of Christianity was forbidden in the provinces which continued to remain under Musulman rule. Upon this the greater part of the Jews fled into the Christian kingdoms of the North. In that time began the hegemony of the communities of Christian Spain. The minority, who could not flee and saved themselves from decapitation or sale as slaves, followed the example that their brothers in North Africa had given in earlier years, and took on the religion of Islam. In their deepest innermost heart they nevertheless remained always true to the belief of the ancients. In a new way one came to know on the peninsula the phenomenon of the dishonest proselytes who paid lip service to the ruling religion and within their houses kept to the Jewish traditions. Their unfaithfulness was evident."

So much for the complete text of the Jewish historian quoted, Cecil Roth, who proves:

  • That crypto-Judaism or concealed Judaism is in its different forms as old as the Jews themselves and that the Jews even in the times of pagan antiquity already used cunning to conceal their real nature as such, so as to appear as ordinary members of the (pagan) people in whose region they lived.
  • That in the 5th century of the Christian era, during the persecutions in Zoroastrian Persia, Jewry went to a certain extent underground.
  • That with the period of flowering of Christian teaching in the 4th century a new phase began in Jewish life, in that the latter claimed for itself the new faith and exclusive possession of the truth, inevitably regarding proselytism as one of its greatest moral obligations.

Although the Christian Church condemned the compulsory conversions or those attained with force and attempted to protect the Jews against these, it nevertheless accepted that they should be subjected to difficulties and pressure, so as to make them more inclined to conversion. In this case they were judged as acting from their own impulse. The author then cites conversions of this kind that were carried out on Minorca, in France and Italy in the 5th and 6th century of the Christian calendar, going on to conclude from this that such conversions of Jews to Christianity could not be sincere and that the new converts continued to practise their Judaism in secret.

He observes how in Byzantium something similar had already happened in the times of Leo the Isaurian, in the year 723, and proves that even in the eighth century of the Christian calendar, i.e. more than two hundred years earlier, the infiltration of the Jews into the bosom of the Church, by means of false conversions had become universal practice from France to Constantinople, from one end of Christian Europe to the other. In this manner there arose alongside Jewry, which openly practised its religion, a subterranean Judaism, whose members were only Christian in appearance.

  • That in Marranism, besides the hypocritical conversion and the practice of Judaism in secret there exists a deeply-rooted tradition, which obligates the Jews to transfer this inclination from parents to the children. The author cites the events in England and Scotland since 1290, where one of the reasons presented for the expulsion of the Jews was that they misled the newly converted to practise Judaism, and that many children were stolen by them and brought into the north of the land, where they continued to practise the old religion i.e. the Jewish. It must be pointed out that after 1290 the Jews were banished from England and no one could be domiciled in the land if he were not a Christian.

In this connection a very interesting reference is made by the renowned Hebrew historian to the assertion of a Jewish chronicler, viz. that to the presence of crypto-Judaism is to be attributed the fact the English so easily accepted the Reformation as well as their preference for Biblical names. It was thus a false conversion of the Jews to Christianity that allowed that Fifth Column to arise within the Church of England and made easier its severance from Rome.

It is also evident that these false conversions of Jews in England, far from obtaining for the Church the expected salvation of souls, brought it instead the loss of millions of souls, when the descendants of these false proselytes promoted the Anglican schism. There are still other very outstanding cases of false conversions of Jews to Christianity, among them that of the "neofiti" in the south of Italy, as recorded by Cecil Roth, who were persecuted by the Inquisition and of whom many were burned at the stake in Rome.

It is important to mention the fact that the Inquisition which functioned in Rome was, of course, the Holy Papal Inquisition whose serviceable activity was successful in the Middle Ages in holding up the progress of the apocalyptic beast of the Antichrist for three hundred years.

  • That the phenomenon of Crypto-Judaism was not merely confined to the Christian world. One still finds in different parts of the Musulman world, communities of Crypto-Jews, as Cecil Roth observes, who records several examples of Jewish communities in which the Hebrews, who outwardly were Musulmen, are in secret still Jews. This means that the Jews have also introduced a Fifth Column into the bosom of the Islamic religion. This fact perhaps explains the many divisions and the uproar which has occurred in the world of Mohammed.


The Fifth Column in Action

The renowned Jewish writer Cecil Roth explains, as we have already seen earlier, that Crypto-Judaism, i.e. the conduct of Hebrews who conceal their identity as such by covering themselves with the mask of other religions or nationalities, is as old as Judaism itself.

This infiltration of the Hebrews into the innermost heart of religions and nationalities, whilst still preserving their former religion and their organisations in secret, has really formed Israelite "Fifth Columns" in the bosom of the other peoples and the different religions; for if the Jew has gained entrance into the citadel of his enemies, he is active there, follows orders and carries on an activity which was planned in the Jewish secret organisations. This aims at controlling the people from within, whose conquest was resolved upon, as well as the control of its religious institutions, and to attempt to attain the decomposition of the same.

It is evident that as soon as they have gained control of the power of a religious confession from within, that they have then always used the same to favour their plans of world domination. In so doing they above all use their religious influence to destroy the counter-defence of the threatened people or at least to weaken it. It is necessary that we mark well these three chief goals of the "Fifth Column", since for two centuries they have represented their essential activity, whether they present themselves in the bosom of Holy Church or in the other Gentile religions. This explains how the work of crypto-Jews as members of the "Fifth Column" has been all the more effective, the greater the influence it acquired in the religion in which it concealed itself; therefore one of the most important activities of the crypto-Jews has been that of smuggling themselves into the ranks of the clergy itself, in order to ascend the ecclesiastical hierarchy of the Christian Church or of a gentile religion which they control, reform or wish to destroy.

An activity of primary importance also consists for them in creating worldly saints, who in this realm can control the masses of the faithful with a definite political goal, which is useful for the "Synagogue of Satan". In the plan of playing along with and of mutual aid with the religious personages who belong to the "Fifth Column" and who work for the same purpose, the religious leaders always receive a valuable and frequently decisive aid in the face of spiritual authority, with which it was successful for these religious, crypto-Jewish personages to first of all provide themselves.

In this manner the priests and church dignitaries, with aid of the political and religious leaders, can disintegrate the real defenders of religion and of the threatened peoples by their weakening or even destroying the defence of both, and promote the victory of Jewish Imperialism and its revolutionary undertaking.

It is important to indelibly imprint this truth, for in these few lines is summarised the secret of success of the Imperialist and revolutionary Hebrew policy for some centuries. The defenders of religion or of their threatened country must therefore bear in mind that the danger comes not only from the so-called Left or from revolutionary Jewish groups, but from the bosom of religion itself or from the circles directed to the Right, from Nationalists and Patriots, always according to how the case lies; for it is a thousand year old policy of the Jews, to infiltrate secretly into particularly these sectors and religious institutions, in order by means of slanderous intrigue, which is well organised, to eliminate the true defenders of the country und of religion, above all and particularly those who, because they know the Jewish danger, might have the possibility of saving the situation. With these methods they eliminate the latter and replace them with false apostles, who cause the failure of the defence of religion or of the country and make possible the triumph of the enemies of mankind, as Saint Paul so strikingly called the Jews. In all this the great secret of the Jewish triumphs, especially in the last five hundred years, has taken root.

It is necessary that all peoples and their religious institutions seize upon suitable defence measures against this internal enemy, whose driving force is formed by the "Jewish Fifth Column", which has infiltrated into the Christian clergy and into the remaining Gentile religions.

If Cecil Roth, the Flavius Josephus of our days, assures us that almost the entirety of all conversions of Jews to Christianity were pretended, we can ask ourselves if it is possible to believe that the said Jesus Christ, our Lord, who attempted to convert them, could be deceived. The answer has to be negative; for no one can cheat God; in addition the facts prove, that Jesus placed a greater trust in the conversion of the Samaritans, of the Galileans and the remaining inhabitants of Palestine than in that of the Jews properly speaking, whom the others despised because they had a low opinion of them although they likewise observed the law of Moses.

In fact, Jesus did not trust in the honesty of Jewish conversions; for He knew them better than anyone else, as the following passage of the Gospel of John, Chapter II proves:

"23. Now when He was in Jerusalem at the Passover, in the feast day, many believed in His name, when they saw the miracles that He did. 24. But Jesus did not commit himself unto them, because He knew them all."

Jesus Himself despised the Jews, because He was a Galilean. Unfortunately, the Samaritans, Galileans and the other inhabitants of Palestine were ruined by assimilation into modern Jewry, with the exception of those who had already previously been converted to the faith of our Divine Redeemer.

This rule of distrusting the conversions of the Jews was also heeded by the Apostles; and later by the various hierarchies of the Catholic Church. If precautionary measures were not always enforced to clearly prove the honesty of the conversions, the results were disastrous for Christianity; for these conversions served only to increase the destructive crypto-Jewish "Fifth Column", which had infiltrated into Christian society.

Another passage of the Gospel contained in Chapter VIII, Verses 31-59, shows us, how various Jews, who according to Verse 31, had believed in Jesus, afterwards attempted to contradict His sermons and even to kill Him, as Christ Himself confirms this in verses 37 and 40.4 The Lord has first to conduct with them a verbal dispute for the defence of His teaching and afterwards to conceal Himself, so that they did not stone Him; for His hour was not yet come. The Gospel of Saint John shows us here something further of the classical tactics of the Jews falsely converted to Christianity and their descendants: misrepresentation of belief in Christ, in order to afterwards attempt to destroy His church, exactly as they then attempted to kill Jesus Himself.

In Revelation, Chapter II appears another very revealing passage in this connection:

"1. Unto the angel of the Church of Ephesus write. . . 2. I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars."

This is a clear allusion to the necessity of examining the honesty of those who give themselves out to be apostles; for from these examinations results that many are false and lying. The Holy Scripture proves to us that Christ and His disciples not only knew the problem of false new converts and of fake apostles (the Bishops are regarded as successors of the Apostles), but that they expressly warned us to be cautious of them. If Christ, our Lord, and the Apostles had wished to avoid this topic out of fear of a scandal, as so many cowards now wish to do, they would not also have remarked the danger in such express form and would not have referred so clearly to such dreadful deeds as the betrayal of Christ through Judas Iscariot, one of the twelve disciples.

Even more, if Christ had not held as advisable the public exposing of these false Apostles, who are so richly represented in the clergy of the twentieth century, it would have been possible for Him as God to avoid that the instigator of the greatest betrayal might be one of the twelve Apostles. If He did this and publicly exposed him, so that the greatest betrayal is remarked in the Gospels for the knowledge of all until the end of the world, then a quite special reason existed for this. This fact shows to us that Christ, our Lord, as well as the Apostles, regarded it as the lesser evil to unmask the traitors at the right time, in order to prevent them causing the Church further deadly harm, and that it is worse to cover them out of fear of a scandal by allowing them to continue to destroy the Church and to conquer the peoples who have placed their faith and their trust in this Church. This explains the reason why Holy Church, every time an heretical or estranged bishop or cardinal or a false pope appeared, regarded it as indispensable to unmask them publicly, in order to prevent them dragging the faithful further into misfortune.

A priest who makes easier the triumph of Communism in his country, with all its deadly danger for Holy Church and for the rest of the clergy, must immediately be accused before the Holy See, and in fact not only in one but in various ways in case one fails, so that with recognition of the danger, the means are removed from him of causing further harm. It is monstrous to have to think that the confidence placed by the nations in the clergy is utilised by Judases, in order to lead the said peoples into the abyss.

If this had been done in time, the catastrophe of Cuba would have been prevented, and the Church, the clergy and the Cuban people would not have fallen into the bottomless abyss in which they find themselves at present; for the destructive and traitorous work of many clergy in favour of Fidel Castro was the decisive factor for his victory. It influenced the majority of clergy, who were not conscious of deceit and who with good faith encouraged a people involuntarily to suicide, to favour Fidel Castro; a people who had particularly placed its faith in these spiritual shepherds.

We observe this circumstance with absolute clarity, so that all may realise the gravity of the problem, in view of the fact that clergy of the "Fifth Column" are attempting to drive more Catholic states, such as Spain, Portugal, Paraguay, Guatemala and various others towards Communism. They use as means the most subtle deceptions and even cloak their activity with equally sanctimonious false zeal, by pretending to defend religion itself, which they wish to destroy in its innermost heart. These traitors must be quickly discovered and charged in Rome, in order to nullify their activity and hence to prevent their destructive work which opens the doors to the Freemasonic or Communist victory. If those, who have the possibility of doing this, maintain silence out of cowardice or indifference, they are in a certain respect just as responsible for the catastrophe breaking out as the clergy of the "Fifth Column".

Before Saint Paul upon one occasion travelled to Jerusalem, he called together in Ephesus the bishops and presbyters of the Church and spoke to them (Ephesus 2):

"18. And when they were come to him, he said unto them, 'Ye know, from the first day that I came into Asia, after what manner I have been with you at all seasons. 19. Serving the Lord with all humility of mind, and with many tears and temptations which befell me by the lying in wait of the Jews. 28. Take heed therefore unto yourselves and to all the flock over the which the Holy Ghost hath made you overseers, to feed the church of God, which He hath purchased with his own blood. 29. For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. 30. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them. 31. Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears.'"

Saint Paul thus held it as imperative to open the eyes of the bishops and to warm them that raging wolves would come among the flock and would not spare them, as well as that even among the bishops men would appear, who spoke godless things, in order to bring the disciples onto their side. This prophecy of Saint Paul's has fulfilled itself literally in the course of centuries, even up to our days, where it takes on a tragic actuality. And so must it come; for Saint Paul spoke with divine insight; and God cannot err, if He predicts future things. It is also interesting that this martyr and apostle of the Church, far from concealing the tragedy out of fear of scandal, wished to warn all of the same and recommended the bishops present to be constantly watchful and to bear it in mind; to fail to remember these things, as Christians often do, has largely made possible the victories of the "Synagogue of Satan" and its destructive Communist revolutions.

On the other hand, it is worth noting that, if the Apostles had held it to be unwise or dangerous to speak of the wolves and traitors who should appear even among the bishops, this frightening passage of the Bible in the Acts of the Apostles would have been left out; but, as it is remarked there, it shows that, far from regarding their knowledge as scandalous or unwise, they held it as indispensable to perpetuate it and to broadcast it to the end of time, so that Holy Church and Christians could be ever watchful against this inner danger, which in many cases is more destructive and deadly than those which the enemies from without represent.

As we will show in the course of this work with irrefutable proofs, the gravest dangers that have appeared against Christianity come from those wolves about whom the prophecy of Saint Paul speaks so clearly. The latter, in disgraceful alliance with Jewry and its false destructive doctrines and revolutions, made easier the victory of the Jewish cause. Always, when Holy Church set about at the right time to bind the hands of these wolves and to destroy them, it was able to triumph over the "Synagogue of Satan", which on its side began from the 16th century onwards to carry off victories of ever greater importance, when in a large part of Europe the watching-over through the Papal Inquisition was suppressed. This was constantly expressed in the ranks of the clergy itself and among the bishops; in fact, the latter allowed themselves to be mercilessly crushed, when the wolf in sheep's clothing appeared in their ranks.

Jewish activity also began to show decisive successes in the Spanish and Portuguese Empires, when, at the end of the 18th century, the hands of the State Inquisitions were bound in both Empires. Then the wolves in sheep's clothing were able to make possible first the Jewish-Freemasonic triumphs and afterwards the Jewish-Communist ones, which fortunately were of limited extent. However, these become greater in number day by day if one allows these wolves who have penetrated into the high clergy to use the power of the Church in order to crush the true defenders of the same, the patriots who defend their peoples and those who fight against Communism, Freemasonry or Jewry.

Saint Paul mentions clearly and distinctly this work by members of the "Fifth Column," when he says in Galatians 2:

"1. Then, fourteen years later, I went up again to Jerusalem with Barnabas, and took Titus with me also. 3. But neither Titus, who was with me, being a Greek, was compelled to be circumcised. 4. And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage. 5. To whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you. "

A very evident allusion to the false brothers, i.e. the false Christians, who attempt to bind us in slavery and distort the true teaching of Christ and the Gospels. Neither Saint Paul nor his disciples ever allow themselves to be subjected to this slavery.

Saint Paul, the leader of the Church, alludes also in his letter to Titus to the vain gossips and liars, for the most part Jews, who cause so much misfortune and says in this connection: Chapter I. "10. For there are many unruly and vain talkers and deceivers, especially they of the circumcision."

In the later centuries the facts have proved that from the false converts from Judaism and from their descendants have emanated the boldest talkers and flatterers or "vain talkers" as Saint Paul calls them. In 2 Corinthians, chapter 11 he lets us clearly see the outward show, which the false Apostles would take on in the future. He says:

"12. But what I do, that I will do, that I may cut off occasion from them which desire occasion; that wherein they glory, they may be found even as we. 13. For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. 14. And no marvel; for Satan himself is transformed into an angel of light. 15. Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works."

In this passage of the New Testament Saint Paul describes with prophetic words and with divine insight some of the fundamental characteristics of the clergy of the "Fifth Column" in the service of the "Synagogue of Satan", the fake apostles of our days, for according to Holy Church the bishops are the successors of the apostles. These religious personages, who simultaneously stand in concealed but effective collusion with Communism, Freemasonry and Judaism, attempt like the Devil to disguise themselves as true angels of light and to take on the outward appearance of servants of justice. However, one must not judge them according to what they say, but according to their works and their real link with the enemy.

The prophetic words of Saint Paul are also very worthy of being borne in mind, when he accuses them in the Verse 12 mentioned of glorifying themselves as standing like the true Apostles. It is curious that those who glorify themselves most of all for their investiture in the clergy, are particularly those who aid Communism, Freemasonry or Judaism; for it is necessary for them with their high churchly authority to crush those who defend their country or Holy Church against these sects. The latter they command in private, as prelates, to cease their much justified defence. They make use of their authority as bishops and use it to favour the victory of Communism and its dark forces, which direct and drive it on. But if in spite of such shameful misuse of their authority as bishops, the defenders of Catholicism and of their country fight on, they accuse them of being rebels against churchly authority, as rebels against the high personages and against the Church itself; they are even excommunicated in some cases, so that the faithful refuse them their aid and the defence fails, whereby they in great measure make use of that vain talk of which Saint Paul speaks, and which is so very harmful for our Holy Religion.

Finally, we also quote the Second Epistle of Peter, the first Pope of the Church, who says (2 Peter 2):

"l. But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves a swift destruction. 2. And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of. 3. And through covetousness shall they with feigned words make merchandise of you: whose judgment now of a long time lingereth not, and their damnation slumbereth not."

In the course of the following chapter we will see how this prophecy of the first deputy of Christ upon earth has been fulfilled; Peter reveals in another passage of the Epistle in question:

"21. For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them. 22. But it happened unto them according to the true proverb: The dog is turned to his own vomit again (Proverbs XXVI, 11) and the sow that was washed, to her wallowing in the mire."

We allude to this for many Hebrews have criticised the harsh expressions, which were used by various Councils of Holy Church against the Hebrews, who with the water of baptism were washed clean of sins and then returned to the vomit of Judaism. It is thus worthy of mention that the Holy Synods used only the words of Peter when they quoted the Bible verses in this connection.

With the passages of the New Testament mentioned one can thus confirm that both Christ the Lord as well as the Apostles distrusted the sincerity of the conversions of the Jews. Since they realised what the false new converts and the false Apostles would do, they warned the faithful against this deadly danger, so that they could defend themselves.



Jewry, Father of the Gnostics

The first false teaching to bring the life of the nascent Church into danger was that of the Gnostics. The latter was formed not by one but by various secret societies, which began to carry out a really destructive work within Christianity. Many Gnostic sects pretended to give a further significance to Christianity because, as they revealed, they linked it with the oldest religious teachings. The idea was transferred from the Jewish "Cabbala" to Christianity that the Holy Scriptures had a double meaning, an exoteric one, i.e. outwardly and literally according to the text visible in the Holy Scripture; and an additional esoteric or concealed meaning, which is only accessible to the high initiates, the experts in the art of deciphering the secret meaning of the text of the Bible. As we have seen, many centuries before the appearance of the Cabbalistic works "Sepher-Yetzirah", "Sepher-ha-Zohar" and others of lesser importance, the oral "Cabbala" was practised among the Hebrews, above all in the secret sects of the higher initiates, whose false interpretations of the Holy Scripture contributed very greatly to turning the Hebrew people away from the truth revealed by God.

Concerning the real origins of Gnosticism, the renowned historians John Yarker and J. Matter agree that Simon the Magician, a Jew converted to Christianity, was the true founder of Gnosticism. Apart from the fact, that he was a mystic cabbalist, he favoured magic and occultism. With a group of Jews he founded a priesthood of "Mysteries", in which his own teacher Dositheus and his pupils Menandro and Cerinthus figure, who represented a section of his collaborators.

Simon the Magician, founder of the false Gnostic doctrine— the first to disrupt early Christianity—was also one of the pioneers of the Jewish "Fifth Column" that penetrated into the bosom of Holy Church. The Holy Bible tells us in the Acts of the Apostles, Chapter 8 how this Jew obtained admittance to Christianity:

"9. But there was a certain man, called Simon, which beforetime in the same city used sorcery, and bewitched the people of Samaria, giving out that himself was some great one. 12. But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptised, both men and women. 13. Then Simon himself believed also: and when he was baptised, he continued with Philip, and wondered, beholding the miracles and signs which were done. 14. Now when the Apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: 15. Who, when they were come down, prayed for them, that they might receive the Holy Ghost: 16. (For as yet He was fallen upon none of them; only they were baptised in the name of the Lord Jesus.) 17. Then laid they their hands on them, and they received the Holy Ghost. 18. And when Simon saw that through laying on of the Apostles' hands the Holy Ghost was given, he offered them money. 19. Saying, 'Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost.' 20. But Peter said unto him, 'Thy money perish with thee, because thou thought that the gift of God may be purchased with money.'

And after Peter had blamed Simon, the latter answered: "24. Then answered Simon, and said, 'Pray ye to the Lord for me, that none of these things which ye have spoken come upon me.'"

This passage of the New Testament reports to us, how the "Fifth Column" of falsely converted Jews arose and what their mode of thought was. Simon the Magician is converted to Christianity and receives the water of baptism; but then, even in the bosom of the Church, he strives to destroy it and attempts nothing more or less than to buy the favour of the Holy Ghost. After the failure of this attempt in the face of the incorruptibility of the apostle Saint Peter, the supreme head of the Church, he pretends repentance in order afterwards to introduce the inner division of Christianity with the heretical schism of the Gnostics. Upon this as also on other occasions the Holy Bible raises its warning cry and shows us what would happen in the future, if the Jews belonging to the "Fifth Column" within the Church and the clergy followed the example of Simon the Magician, by being converted to Christianity in order to attempt to destroy it by means of Simony, to divide it through heretical teachings and then to strive to attain the highest honorary offices of the Church by the most diverse means, including that of buying the favour of the Holy Ghost.

As we will see later, the Councils of Holy Church occupied themselves with energetically suppressing the bishops who wished to buy a place by means of money; and the Holy Inquisition confirmed that the clergy of Jewish origin were the most principal spreaders of simony and of false doctrine. A further classical example is revealed to us by the Holy Evangelists; it is that of the first Christian personage of Jewish origin who betrayed Christ and sells him to the Hebrews for thirty pieces of silver. And the latter was even more than a bishop or a cardinal; for he was one of the twelve Apostles: Judas Iscariot, who had been chosen by Jesus himself to such high dignity. Why did our Divine Redeemer do such a thing? Did He err when He made the choice and Himself invested Judas with the highest dignity of the nascent Church after Jesus Christ Himself? It is clear that Christ, because He is God Himself, could never err. If He did such a thing, then it was only because it was convenient for Him to do it, in order to let His Holy Church clearly recognise whence the greatest danger would come for its existence; in other words, He wished to warn it of the enemies who would appear among its own ranks and especially in the highest hierarchies of the Church, because if a Judas arose amongst those chosen by Christ Himself, then it is obvious, with all the more reason, that they would appear amongst those appointed by Christ's successors.

The faithful should therefore never vex themselves about this and still less lose their faith in the Church when they learn, through history, of those cardinals and bishops who were heretics and schismatics and brought the life of Holy Church in danger; even less so, when they realise that in the struggle of our days there are still cardinals and bishops who themselves help Freemasonry, Communism and Jewry itself in their work of destroying Christianity and enslaving all peoples on Earth.

If we come back to Gnosticism, which was originated by the newly converted Jew, Simon the Magician, it is necessary to establish that many years later Saint Irenaeus, described Valentinus, a Jew from Alexandria, as the leader of the Gnostics.

J. Matter, the renowned historian of Gnosticism reports to us that the leading Jewish personages, the Alexandrian philosophers Philo and Aristobulus, who were completely and utterly true to the religion of their fathers, resolved to deck themselves out with the remains of other systems and make a way clear to Jewry for enormous conquests; both were also leaders of Gnosticism and Cabbalists. The said author explains: "That the Cabbala predates Gnosticism, is a viewpoint that Christian writers little understand, but which the scholars of Judaism profess with true certainty"; they also assert that Gnosticism was not exactly a falling away from Christianity but a combination of systems in which several Christian elements were taken up.

After diligent study of the material, the learned English writer Nesta H. Webster comes to the conclusion that "the goal of Gnosticism was not to adapt the Cabbala to Christian practice, but to adapt Christianity to Cabbalist practices, by mixing its pure and simple teaching with theosophy and even with magic."

This attempt to adapt Christianity according to Cabbalist practices, the Jewish Cabbalists have repeated as often as they could. After the Gnostic failure, they introduced it into the Manichaean sects, then into the Albigensians, the Rosicrucians, Freemasonry, theosophical societies, spiritualists and other sects of different eras which are said to have practised Occultism, which is nothing other than the Hebrew Cabbala with all its derivations.

In his confirmation that Cabbalists founded Gnosticism, the famous historian of Freemasonry, Ragon, reports that: "The Cabbala is the key to the secret sciences. The Gnostics emanated from the Cabbalists".

The Jewish Encyclopaedia asserts that Gnosticism had a "Jewish character" before it was transformed into a Christian one."

An interesting coincidence is the fact that the principal centre of Gnosticism at the time of its apogee was Alexandria, which at that time was the most important centre of Jewry outside Palestine, until Saint Cyril, the bishop of said city—centuries later—gave this breeding ground of infection for Christianity a deadly blow by expelling the Jews from Alexandria. The evidence of the Church Fathers completes the total picture of proofs, which we have laid before the reader, in order to show that Gnosticism was the work of Jewry; for they name several of the leaders of the Gnostic schools as Jews. On the other hand the Jewish-Castilian Encyclopaedia indicates that: "The fact that the original Gnosticism, both the Christian as well as the Jewish, used Hebrew names in its system and that it even based its opposition upon Biblical ideas, points to its Jewish origin."

It says in addition that it influenced the later development of the Cabbala. After it is proved that Gnosticism is of Hebrew origin and was directed by Israelites, of whom some had infiltrated into Christianity through baptism, we will see what its extent has been in the Christian world. The most dangerous thing about Gnosticism is its appearance as a science; for it is necessary to establish that the word "Gnosticism" means science, knowledge.

As one sees, the system of the Jew Karl Marx and other Israelites to attempt to dress its false and destructive teachings with a scientific exterior is not new, in order to set the unsuspecting in astonishment and to capture them; for almost two thousand years ago their predecessors, the Gnostics, did the same with very good results. One thus sees that also in this respect the Jewish tactics are always the same.

In addition they had no kind of scruples about introducing into Gnosticism ideas of Persian dualism; and above all of the Hellenistic culture, in which the Jews of Alexandria who have been the decisive factor in the spreading of Gnosticism, were educated. It is necessary to recall that also in this respect, the Jewish tactics have not altered, for they introduced into the teachings, customs and symbols of Freemasonry—as well as Cabbalist and Jewish elements—elements of Greco-Roman and Egyptian-Oriental origin, in order to deceive Christians concerning the real origin of the brotherhood.

On the other hand, it is evident that only the Jews already dispersed all over the world could work out so easily this highly-coloured mixture of Jewish, Christian, Platonic, Neo-Platonic, Egyptian, Persian and even Hindustani ideas, of which Gnosticism is composed, which, similarly to the Hebrew Cabbala, was founded as an esoteric teaching for chosen people and was spread in the form of secret societies according to Jewish style. These increased in number and deviated each time more among each other in their doctrines. The attempts made like those of the Cabbala to find a concealed meaning in the Holy Scriptures, were so made that each gave different interpretations of the Gospels, just as later happened with the free inquiry of Protestantism, which split it into an infinity of Churches, which were at times even rivals. The principle of the existence of concealed meanings, deviating from the literal text of the Bible, made it possible for the Gnostics to turn away completely from the real Christian doctrine. With their multiplicity of sects they represented a veritable cancer, which threatened to disintegrate the whole of Christianity in its innermost.

The Gnosis proceeded from the basis of the existence of a good God and of matter regarded as the origin of evil. This God, as Highest Being created through emanation of intermediary beings called aeons, who are connected with one another and who, united with the Highest Being, represented the kingdom of light. According to the degree, in which they removed themselves from God, they were less perfect, although even the lowest aeon possessed particles of the divinity and were therefore incapable of creating matter, bad by nature.

They explained the creation of the world through one of these aeons, whom they called Demiurge. The latter claimed to be like God and rose against him, for which reason he was cast out of the kingdom of light and thrown into the abyss. There he created our universe, gave form to material and created man, whose soul, as a particle of light, remained enchained in matter. Then God, in order to redeem the souls of the ruined world, sent another aeon, named Christ, upon earth, who was truly devoted to the Highest Being, and who never had a real body, for matter is intrinsically evil. The various Gnostic sects gave diverse interpretations to this complete mechanism, sometimes going so far as to identify Jehovah with the evil Demiurge. For some Jehovah was the Supreme Being and for others he was only an aeon faithful to the latter. Manichaean Dualism took over from Gnosticism the form of a struggle between the world of the spirit and that of matter.

The redemption of the souls incorporated in matter took place, according to this host of sects, through the Gnosis, i.e. the knowledge of the truth, without need of morality or good works. This had the disastrous consequence, in many sects, of calling forth the most repellent immorality and dissoluteness of morals and practices.

The most dangerous of all these secret sects for Christianity was directed by the crypto-Jew Valentinus, a classic "Fifth Columnist." For he was outwardly active as a true Christian and sowed disintegration in Holy Church by extending his disastrous sect. At first he had the city of Alexandria as his principal bastion, but towards the middle of the second century he went to Rome with the intention of undermining Christianity in the capital of the Empire itself. The Valentinians seriously threatened to disintegrate Holy Church from within, which finally, in order to nullify the disastrous work of this false Christian, a true Jew of the "Fifth Column," cast him out of its bosom.

Gnosticism spread doctrines, which are now fundamental in many subversive Jewish movements of modern times. For example, the sect of the Carpocratians attacked all then existing religions and only recognised the Gnosis—knowledge of which was provided by the great men of every nation, such as Plato, Pythagoras, Moses and Christ—which "frees one from all that the vulgar call religion" and "makes man equal to God." Gnosticism in its purest forms strove to give Christianity the widest possible meaning by linking it with the oldest religious doctrines. The learned historical writer, Matter, assures us in connection with the Gnosis, that "the belief that the divinity has revealed itself in the religious institutions of all nations" leads to the idea of a kind of universal religion, which contains the elements of all. Many of these concepts we find at present in the secret doctrine of the Freemasons and the theosophical societies.

N. H. Webster in her diligent study of the material finds that the Gnostic sect of the Carpocratians of the second century:

". . . arrived at much the same conclusions as modern Communists with regard to the ideal social system. Thus Epiphanus held that, since Nature herself reveals the principle of the community and the unity of all things, human laws which are contrary to this law of Nature are so many culpable infractions of the legitimate order of things. Before these laws were imposed on humanity, everything was in common—lands, goods, and women. According to certain contemporaries, the Carpocratians returned to this primitive system by instituting the community of women and indulging in every kind of licence."

As one can see from this, the subversive movements of modern Jewry are to the greater part a repetition of the doctrines of the great Gnostic revolution, although they emanate from a contrary philosophic foundation. For modern Communism is materialistic, while the Gnosis itself regarded matter as bad and objectionable. However, the facts prove to us that the Jews have been very skilled in using the opposing philosophical system to attain similar political results.

The Gnostics possessed mysteries and initiations. "Tertullian, a Father of the Church, assures us that the sects of the Valentinians perverted the mysteries of Eleusis and made a 'sanctuary of prostitution' out of them." And we must not forget, that Valentine—the false Christ and crypto-Jew from Alexandria—was revealed by Saint Irenaeus to be the leader of the Gnostics, whose sects, according to some, were directed by one and the same power. It is thus evident that the Hebrews are the same as eighteen hundred years ago and spread immorality and prostitution in Christian society in order to ruin it and to make easier its destruction.

Some Gnostic sects reached the highest degree of perversion in their doctrines. Thus Eliphas Levi assures us that certain Gnostics introduced into their rites the profanation of the Christian Mysteries, which were made to serve Black Magic, whose principal propagators have also been the Hebrews. Dean Milman says in his "History of the Jews" that the Ophites worshipped the serpent because the latter had rebelled against Jehovah, "to whom they referred using the Cabbalist expression of the Demiurge."

It is thus evident that this glorification of evil, which is so important to modern revolutionary movements secretly controlled by the Synagogue of Satan, is likewise nothing new. It was already unleashed as poison by the Gnostic Jews into the nascent Christian society of more than eighteen centuries ago.

E. de Faye in his work Gnostics and Gnosticism, as well as Matter in his already mentioned work History of Gnosticism, both assure us that another secret Gnostic sect, called Cainites on account of the cult in which they worshipped Cain, represented the latter, Dathan and Abiram, the homosexual inhabitants of Sodom and Gomorrah and Judas Iscariot himself as noble victims of the Demiurge, i.e. of the malicious creator of our universe according to their perverse teachings.

Apparently, these Gnostic sects were the forerunners of the Bogomils, of the Luciferians, of Black Magic and of certain small satanic masonic circles, which all, apart from rendering homage to Lucifer, regarded as good everything that Christianity holds to be evil and vice versa. Voltaire himself regards the Jews during the Middle Ages as the spreaders of Black Magic and satanism. The Marquis De Luchet reports in his famous work Essai sur la Secte des Illumines that the Cainites, incited by their hatred towards all social and moral order, "called upon all men to destroy the work of God and to commit every kind of infamy."

The great leader, who appeared in the Church in order to combat Gnosticism and to triumph over it, was in fact Saint Irenaeus, who thoroughly studied its disastrous sects and their dark teachings and mercilessly fought them in word and deed. Simultaneously he attacked the Jews, whom he described as the leaders of this disintegrating subversive movement, whose strongest and most dangerous sect for Christianity was that of the Valentinians, which was led by Valentinus, behind whose false Christianity Saint Irenaeus discovered the Jewish identity.

Thanks to the virile and ceaseless labour of Saint Irenaeus, Holy Church was successful in triumphing over the Gnosis, which for nascent Christianity was a more threatening internal danger than the grave external snares then represented by the frontal attacks of the Synagogue and its intrigues, which managed, as we have already observed, to unleash the whole power of the Roman Empire and its terrible persecutions against the nascent Church, resulting in so many martyrs for Christianity. These facts prove that, from its first beginnings onwards, the activity of the Jewish "Fifth Column" which had penetrated into its interior, was far more dangerous for Holy Church than that of its external foes. Naturally, the existence of a devout and very combative clergy, to whom indulgence disguised with the cloak of peaceful coexistence, dialogue or diplomacy was unknown, had the effect that Holy Church emerged victorious from this terrible struggle, in which it completely overcame its foes: Jewry, Jewish Gnosticism and Roman paganism.

Never has the situation been so grave for the Church as in that time; for Christianity then was much weaker than in the present and the difference in strength between the Church and its enemies was immeasurably greater in favour of the adversary. If Holy Church was able then to triumph over its enemies who were relatively stronger than they are now, it should now be able to do so even more; always presupposing that it is successful in fighting and eliminating the destructive and perfidious activity of the crypto-Jewish "Fifth Column" which has infiltrated the clergy; and with the presupposition that within the religious hierarchies leaders appear who imitate Saint Irenaeus and sacrifice everything in order to defend the faith of Christ and the cause of mankind, which is threatened by a cruel servitude; leaders who are likewise able to overcome the resistance presented by cowards and conformists who, however sincere in their beliefs, think more about not compromising the ecclesiastical preferments they hanker after and of living a peaceful and financially safe life than in defending Holy Church and humanity in these times of mortal danger.

Finally, let us examine another of the teachings of the gnostic revolutionary movement. The Jews who sowed poison in Christian society were careful to ensure that said poison did not end up poisoning the poisoners themselves. The Synagogue had to face up to this grave danger for the first time. It is very difficult to disseminate poisonous ideas without running the risk of being infected by them. It is true that the Gnosis, which the Hebrews at first spread in the Synagogue, was in the main a collection of mystic interpretations of Holy Scripture, which stood in close connection with the Cabbala. But the accumulation of stupidities, contradictions and perverse actions which the Hebrews smuggled into the Christian Gnosis, formed a serious danger for the synagogue itself, but which the latter certainly guarded against by energetically combating every possibility of infection among the Jews.

Eighteen hundred years later the same phenomenon appears; the Hebrews as spreaders of atheism and of Communist materialism among the Christians, Mohammedans and the other Gentiles, take every kind of precautionary measure to prevent the materialistic cancer from infecting the Israelite communities, which they have been better able to achieve at present than in the times of Gnosticism; for the experience of eighteen centuries in this kind of service has made these destroyers into true masters in the art of handling poisons and of spreading them throughout the world without the poison infecting the Jews themselves. At all events even still in our days the Rabbis must be constantly on guard, in order to prevent materialism, with which they have immersed half the surrounding world, from causing damage in the Hebrew families. They constantly seize upon measures of different kind, in order to present this. The atheistic and materialistic poison is only destined for the Christians and Gentiles, in order to render their domination easier; for Jewry must preserve itself with its mystique purer than ever. They know that it is mysticism which makes men who fight for an ideal invincible.

Just as the Hebrews had no scruples at other times when they spread teachings against Jehovah himself and advocated the cult of Satan, which is so common in Black Magic, so they now have no scruples in spreading the atheistic materialism of the Jew Marx, although the latter denies the existence of God of Israel himself. The end justifies the means. This maxim the Hebrews observe down to its most unbelievable consequences.

With the conversion of Constantine, the victory of Holy Church over Paganism, Gnosticism and Jewry was complete.

When once Holy Church was controller of the enormous power of the Roman Empire, the Jews lacked any possibility of persecuting it further and attacking it directly or inciting persecution through pagan emperors against Christianity, as they had done previously. However, the "Synagogue of Satan" did not give way before such a bleak picture. It clearly understood that, in order to destroy the Church, only one aid remained of the three which we have studied. It directed its special attention to its "Fifth Column" of false new converts who were smuggled into Christianity, in order through Church divisions and internal underground movements to be able to attain the desired goal, the destruction of the Church of Christ. The fact that in some points the Christian doctrine was not well defined made the task far easier for them.



The Jew Arius and His Heresy

Arianism, the great heresy, which split Christianity over three and a half centuries, was the work of a concealed Jew, who outwardly practised Christianity; a striking and infamous example of the descendants of Judas Iscariot, like all those priests who, as members of the "Jewish Fifth Column", have infiltrated into the Catholic Church.

The well-known American writer, William Thomas Walsh, who is outstanding for his zealous Catholicism and has well documented works, says to us, referring to the mode of action of the Jews who infiltrated into Christianity, the following: "Arius, the Catholic Jew (Father of the heresy) treacherously attacked the divinity of Christ, and he was successful in dividing the Christian world for centuries."

From the trials by the Inquisition against the crypto-Jews, who were called the Judaising heretics, one can conclude that the Trinity is one of the Catholic dogmas which the Jews reject most violently; for what repels them most of all in their deadly hatred towards Christ, is the fact that Jesus Christ is regarded as the second person within the Holy Trinity; this means that God is One in essence and Three in person. It is therefore illuminating that the Jews, after they had infiltrated into the Church through their pretended conversion to Christianity, afterwards strove to alter the dogma of the Church in such a way as to regard God as one in person and hence to deny the divinity of Christ.

Arius was born in Libya, which at this time was under Roman rule. Already as a youth he joined himself to the schism of Melesius, who usurped the office of the Bishop of Alexandria; however, after the cause of Melesius had suffered severe setbacks, Arius was reconciled with the Church. It is well known how the Jews make use of such reconciliations with the Church, of which they say themselves that such were performed as true comedies, exactly as suits them.

The always universally kind Holy Church, which is fundamentally ready to pardon the repentant sinner, sanctioned the reconciliation with Arius, by taking him anew into its holy bosom, while this secret Jew merely made use of this kindness, like all who belong to his race, in order to later cause it inconceivable harm which could easily have caused such misfortune as that which threatens us today.

After Arius had consoled himself, he had himself consecrated as Catholic priest and presbyter of the Bishop Alexander of Alexandria, by whom he was entrusted with the church of Baucalis. Various outstanding Church historians attribute to Arius an extraordinary and impressive asceticism as well as a remarkable mysticism; to which are added his great talents as a preacher and a convincing dialectic skill, which allowed him to convince the great mass of believers and even the hierarchies of Holy Church.

The basic principle of the Arian doctrine was the Jewish thesis of the absolute unity of God, denying the Trinity and representing Christ solely as the most exalted of all creatures, but in no way as possessing divine nature. This was one of the first serious attempts to provide Christianity with a Jewish stamp.

He neither attacked Christ nor criticised Him, as the professing Jews did; for then his mission would have failed, because no Christian would have supported him. In order to arouse no suspicion, he rather praised Jesus beyond all measure. So he gained the sympathy and interest of the faithful and then in the midst of all these speeches of praise he allowed his poison to seep in with the cunning denial of the divinity of Jesus Christ, since it is the point which encounters the most stiff-necked rejection by the Jews.

It is curious that, fourteen hundred years later, the Jews strike the same note when they deny the divinity of Christ and simultaneously praise Him in their doctrines and instructions in order to provoke no strong reactions amongst Christians introduced into the sect.

A further innovation which the Arian heresy brought with it, was the attempt to alter the doctrine and policy of the Church in relation to the Jews. While Christ damned them and upon various occasions attacked them in the sharpest possible way, and the Apostles did the same, as did the Church in general in its beginnings, Arius and his heresy strove to effect a true reform in this respect, in that they carried out a pro-Jewish policy and strove for an accommodation to the "Synagogue of Satan."

Like John Huss, Calvin, Karl Marx, and other Jewish revolutionary leaders, Arius was a man of strong dynamism, of extraordinary perseverance as well as an artist of words and with the pen, who wrote pamphlets and even books in order to convince the Church hierarchies, the civil governors and other outstanding personalities within the Roman Empire. The first important assistance was given to him on the part of Bishop Eusebius of Nicomedia, who on grounds of his great friendship with the Emperor possessed the boldness of wishing to win the latter for the Arian heresy. Even if he was not successful in this, he nevertheless succeeded unfortunately in leading Constantine astray, by making him believe that it was simply a question of discussions between different orthodox viewpoints. Under this assumption the Emperor sought in vain to introduce a settlement between Arius and the Bishop of Alexandria. He sent his advisor, Hosius, the Bishop of Cordova, so that the latter might bring about an understanding between the two parties. No result was attained. As if it had merely been a personal dispute between Bishop Alexander and Arius!

In the course of these negotiations Hosius and the Church reached the conviction that here it was not a simple dispute between different schools or persons, but rather a conflagration which threatened to scorch the whole of Christianity.

This is worthy of being remarked, since it is the classical technique with which the Jews begin a revolutionary movement. Upon many occasions they give themselves out to be harmless, good-willed, of small influence and without any kind of danger, so that the institutions threatened by the revolutionary germ do not allot to the latter its true importance and therefore look away from applying their whole force against it, which is imperative if it is to be rapidly and effectively destroyed.

Lulled through this outward conduct, the Christian or Gentile leading personages are accustomed to avoid such measures, by reacting in a modest way. This is utilised by Jewry, in order to treacherously kindle the conflagration, so that, when combative measures are finally resolved upon, it already possesses such an overwhelming force that it is impossible to halt it.

It is interesting to remark that, after Arms had finally been excommunicated by the Synod called in the year 321 by the Prelate of Alexandria and attended by over a hundred bishops, the heretic at first went to Palestine, in order to win disciples. And it is further worthy of note that the first Synod to support Arius by betraying Catholicism was precisely that of Palestine, as well as that of Nicomedia, where Eusebius, Arius' right-hand man, was Bishop. It is illuminating that it was Palestine where, in spite of the repressive measures of Titus and Hadrian, the most compact Jewish population was found, and where the "Jewish Fifth Column", which had infiltrated into the Church, was very powerful. It is therefore not strange that Arius, declared outlawed through excommunication and in a desperate position, sought his salvation in flight, in order to seek support with his brothers in Palestine. He was so successful in this intention that an entire Synod of Bishops and high-ranking clergy, as was the Synod of Palestine, decided upon support of him and gave new power and prestige to his cause, which, after its condemnation by the Synod of Alexandria, seemed condemned to failure.

In the same manner another Synod, which was assembled in Nicomedia, supported Arius and imparted to him, like that of Palestine, its approval to return to Egypt. In such a way did Arius and his fellow travellers set one Synod against the other and thus divide the episcopate of the Catholic world.

The study of this giant struggle which lasted for centuries, is extremely valuable, since it allows us to clearly recognise that the "Jewish Fifth Column" which has seeped into the clergy of Holy Church, was then already effective with the same methods as centuries later, when it was successful by means of a crypto-Jew, Cardinal Pierleoni, in usurping the dignity of Pope. These are likewise the same methods which, a thousand years later, were combated by the Holy Inquisition, and the same of which we are witnessing in our days.

Arius and the Arianist Bishops intrigued against the clergy who defended Holy Church. They persecuted and feuded against them and even attacked the venerable Bishops and all priests, without regard for their rank, who had appeared to the fore through their zeal in the defence of Catholicism. They persecuted and fought them by means of secret and poisonous intrigues and by means of false accusations, until they were rendered harmless or destroyed.

By means of a well-organised action the Arians on their side strove to bring under their control the Bishops' offices when they fell vacant, and they were successful in occupying them with clergy of their own way of thinking and of preventing true Catholics from finding admittance to this office.

These infamous manoeuvres were set in motion above all after the Ecumenical Council of Nicaea. At this council Arius and his heresy were condemned in spite of the opposition of a minority of heretical bishops, who participated with them in the Council and who vainly attempted to bring about the victory of their viewpoints which were just as novel and contrary to the traditional Catholic doctrine as those which some bishops wish to make prevail at the present Ecumenical Council of Vatican II.

In the campaign instigated by the heretical bishops against the Catholics, the uproar that they set in motion against Eustasius, the Bishop of Antioch, is particularly notable. The latter was accused by them of pretending to observe the agreement of the Council of Nicaea, but in reality sowing the Sabellian heresy and discord. With these and other accusations the traitorous clergy were so successful that he was deposed and an Arianist bishop named in his stead. In addition, they were successful in deceiving Constantine, who, in the belief that he was offering the Church a service, exiled the devout bishop of the land and allowed the hypocritical heretics to enjoy his support, since he regarded them as the true defenders of the Church.

But more important still is the conspiracy that they instigated in order to destroy Saint Athanasius, who had succeeded Alexander, after the latter's death, in the Patriarchate of Alexandria. Already at the Council of Nicaea he had demonstrated that he was one of the bulwarks in the defence of Holy Church. This had cost him the hatred of the Arian clergy, who recognised the necessity of making him harmless. In order to gain the Emperor to their side, they accused Saint Athanasius of cultivating relations with certain rebels of the Empire.

This is the classical manoeuvre of Jewry in all times; if it is wished to remove any kind of leading personage from the sphere of the head of State, then at the suitable moment a conspiracy is instigated, in order to make the latter believe that the former conspires against him and is secretly allied with his enemies. In this manner they succeed in getting the head of State to remove leading personage who hinders the Jewish plans. In such a manner they accused Saint Athanasius of having humiliated the clergy by laying upon them a linen tax, as well as sowing discord in the ranks of the Church.

This slander is also a classical method of the "Fifth Column," which, when it is seen that a conspiracy is instigated against Holy Church and someone denounces it or rushes to the defence of the institution, sends its crypto-Jewish clergy into the field to accuse the defenders of the Church of undermining the unity of the Church and of sowing discord among Christianity. In reality it is they, the enemies of Christ who have infiltrated into the clergy, who with their conspiracies and dark machinations provoke those schisms and divisions, and not the true Christians upon whom lies the duty of defending Catholicism and preventing the former from winning ground.

So it occurred in the case of Saint Athanasius; the heretical clergy were in reality those, who through their mode of action conjured up the schism. But they possessed the insolence to accuse Saint Athanasius of sowing discord, because he attempted to defend Holy Church in the face of the machinations of heresy.

The blow was additionally directed higher up; for Arius and his followers knew very well that the unity of the Church lay before the eyes of Constantine as the highest goal, and thus they hoped to bring down Saint Athanasius with a typical accusation of provoking discord.

Later, the Melesian heretics, working together with the Arians, accused Saint Athanasius of having murdered one of the collaborators of their leader; however, Athanasius was successful in discovering the whereabouts of the man whom he was falsely alleged to have murdered, so that the slanders were exposed. Since up to then all intrigues had failed, they now took refuge in one last manoeuvre. In Tyre they summoned a Synod of Bishops, at which they accused Saint Athanasius of having seduced a woman; however, he was also successful in refuting this slander.

However, the Arian Bishops were successful in bringing under their control the Synod of Tyre and resolved upon the deposition of Saint Athanasius as Patriarch of Alexandria. Concerning this, an inflammatory note was despatched to bishops all over the world, so that the latter should break off all relations with Saint Athanasius, who was accused of various crimes. Constantine, who highly respected the decisions of the Synods of Bishops, was highly impressed. This together with another skilfully launched slander campaign, which accused Saint Athanasius of selling grain to the Egyptians in order to prevent it reaching Constantinople and in this manner to create a food shortage in the capital of the Roman Empire, made the Emperor furious. He banished the unfortunate Saint, whom at this time he regarded as the most dangerous disturber of public order and the unity of Holy Church.

While the Arian bishops first gained the sister of the Emperor, Constance, who exercised a strong influence upon him, and other confidants, to their side, they continually gave the hypocritical appearance of watching with zeal over the unity of the Church and of the Empire, which was so strongly desired by Constantine, and they accused the Catholics of endangering this unity with their exaggerations and eccentricities. They thus attained that Constantine, who had supported orthodoxy at the Council of Nicaea, carried out a deviation towards Arians and approved the solemn reacceptance of the latter into the bosom of the Church. This would have been without doubt the apotheosis and the highest triumph of the Jew Arius, who already played with the idea of demanding the Papal dignity of the Holy Catholic Church, which, regarded by modest human understanding, did not seem impossible; for he could already count upon the friendly approval of the Emperor and on the support of a daily growing number of bishops within Christianity. However, in the face of the support which God allows his Holy Church to enjoy, all human calculations must fail.

The Church, will certainly be persecuted, but never conquered; and Arius died on the threshold of his victory in such a mysteriously tragic manner, as Saint Athanasius himself has recorded for posterity. It is very interesting to quote what the Castilian Jewish Encyclopedia, an official Jewish document, asserts about this great Church Father and Saint, Athanasius:

"Athanasius (Saint), Church Father (293-373), Patriarch of Alexandria, resolute opponent of the Arian teachings which approach a pure Monotheism and hence the Jewish doctrines. Athanasius polemicised against the Jews from dogmatic grounds, but the situation of the Jews worsened everywhere so that the teachings of Athanasius triumphed over the Arian doctrines, as was the case with the Visigoths in Spain."

Like other Church Fathers, Saint Athanasius fought bitterly not only against the Arians, but also against the Jews. As one sees, the latter attribute such an importance to his teachings that the Jewish Encyclopaedia categorically admits, that "the situation of the Jews worsened where the teachings of Saint Athanasius triumphed." It is therefore understandable that the powers of evil unleashed a satanic hatred against the Patriarch of Alexandria.

If Saint Athanasius and other great Church Fathers had lived in our time, the "Jewish Fifth Column", which has infiltrated into the clergy, would certainly have done all in its power so that the Church condemned them on account of Antisemitism.

As far as the Bishop of Cordova, Hosius, is concerned, he had been another Paladin of the Church in the struggle against Arianism and was the soul of the Council of Nicaea, and was an active fighter against Jewry. After he had distinguished himself at the Council of Elvira, which under the name Illiberian Council was held in the years 300 to 303, he exercised a decisive influence upon the approbation of canons tending to effect a separation between Christians and Jews, in order to counter the nefast influence of the latter over the former. Since at that time the harmful fraternising of the Catholic clergy with the Jews was the order of the day, the Illiberian Council accordingly strove to counter this evil state with drastic measures. In this respect the following rules are interesting:

Canon 50: "Should a priest or one of the faithful sit at table with Jews, then for his amendment he shall be excluded from Communion."

Canon 49: "It has been found good to thoroughly admonish teachers that they should not suffer their fruits received from God to be blessed by Jews, so that our distribution of blessings does not become weak or valueless. Should anyone be presumptuous enough to do this, after it has been forbidden, then he should be excluded from the Church."

Canon 16: "It is determined among other things that the Jews, and likewise heretics, must not be permitted Catholic wives. So that there may be no communion between the faithful and unfaithful."

This last Canon is clear and sharp. Any communion between Christians and Jews is regarded as dangerous.

The Illiberian Council had a great importance, since its disciplinary measures were to a great part incorporated in the general legislation of the Church.

After Constantine's death, his three sons took over the government of the Empire: Constantine II and Constans in the west, and Constantius in the East. The first two were passionate Catholics, while Constantius was admittedly a good Christian, but was very influenced through friendship with his father's friend, the Arian Eusebius of Nicomedia. After the death of Constantine, however, both Constantius as well as his two brothers approved of the return of Saint Athanasius and other orthodox bishops from banishment, who had been expelled from the land through the intrigues of the Arians. In addition, after the death of Eusebius of Nicomedia, in the year 342, this bad influence upon Constantius vanished, who, under the influence of his brother Constans and of Pope Julius, finally supported Catholic orthodoxy.

Extremely alarmed over the progress of Jewry, Constantius applied against the latter the measures that the Jews call the first great persecution on the part of the Christians.

For the course of twelve years, up to the death of Constans and of Pope Julius, the Catholics were successful in almost overcoming Arianism. Under the imprint of the sermons and the great regard for Saint Athanasius as well as Bishop Hosius of Cordova, it seemed destined to perish. Constantius had a long and extremely heartfelt conversation with Saint Athanasius in Antioch, during which the Emperor of the Orient showed him the greatest deference. And finally the illustrious Father of the Church made his entrance into Alexandria in a kind of veritable apotheosis.

When Ursacius and Valente, the leaders of Arianism, recognised imminent defeat and were alarmed by the firm conduct of Constantius in favour of orthodoxy, they bowed to the situation and went so far as to beg from the Pope their reconciliation with the Catholic Church.

This was one further example of the classical tactics of the foe, which the Jew Stalin called "strategic withdrawal." This consists in yielding in the moment of defeat, in abandoning the struggle outwardly, in order to avoid defeat, and in conspiring in the background until one is sufficiently strong to risk a new attack as soon as the possibility of triumph appears.

If things went badly with Arianism, then it was worse still for Jewry; for when Constantius had convinced himself of the danger that it represented for the Empire and Christianity, he began, as the great Jewish historian Graetz proves, to expel the Jewish doctors of laws from the land. In consequence of this decree, many of them had to emigrate to Babylonia. The persecutions worsened to such a degree that the leading Jews were threatened with death, which resulted in an even greater flow of emigration, particularly from Judaea. This development caused the decline of the Jewish Academy of Tiberiades. The very frequent marriages between Jews and Christians were punished by Constantius with death, whereby he went beyond what was laid down in this respect by Canon 16 of the Illiberian Council.

As shown by the Israelite Graetz, the Jews were called "the murderers of God" by Catholics in that time. In answer to this, the Jews instigated isolated rebellions against the Empire, which, however, were nipped in the bud.

But all these setbacks did not discourage me enemy, who lurked in the background and awaited the first favourable opportunity to assert themselves again. This favourable opportunity began to show itself when first Constans and then Pope Julius died, whose beneficial influence had caused Constantius to hold firm to Catholicism.

The Arian leaders Valente and Ursacius, who had hypocritically implored their reconciliation with orthodoxy, took up their intrigues anew, while they sought at all costs to estrange Constantius from orthodoxy. For this purpose they flattered his selfishness and made use of his utterly violent reactions towards everything which might lessen his authority or his prestige. In the background the Arians instigated a true conspiracy, in order to distance Constantius from Saint Athanasius and thus obtain his withdrawal with them from orthodoxy. Among other slanders they accused him of disseminating defamatory rumours against the Emperor, by which he was alleged to represent the Emperor as a heretic and as excommunicated. In this manner they attempted to cause the people to withdraw their support from Saint Athanasius and at the same time to lyingly present him as an enemy of the Emperor. The Arians represented themselves as his most loyal subjects.

These sinister machinations against Athanasius and the Catholics infuriated Constantius. More and more he inclined to the side of the Arians, until finally in common with them he attempted to persuade Liberius, the new Pope, to divest the illustrious Church Father of his dignity.

It is incredible, how Jewry frequently manages to transform its sworn opponents into unconscious allies, whereby, as in this case, it makes use of the most subtle means in order to attain its goal. In history there have been several examples like that of Constantius.

The Holy Father, pressed by the Emperor, pointed out the necessity of calling a new Council to attempt to put an end to this dispute. With the agreement of the Emperor the Council of Aries was called, which took place in the year 353 in the presence of two Papal Legates. Great were the expectancies which the good placed upon the Council for the obtaining of Christian unity; but the bishops, led by Valente and Ursacius in the service of the "Fifth Column", were able to instigate such intrigues and such pressures that the Council finally yielded to the demands of the Arians, who were granted support through the implacable pressure of Imperial power. Even the two Papal Legates yielded and, as a disastrous consequence, the unjust condemnation of Saint Athanasius was resolved upon.

The sole Bishop, who voted against the resolution, was Paulinus of Trier, who for this reason was expelled from the land. But when Pope Liberius received the knowledge of its disastrous outcome, he raised objectives and proposed summoning another Synod, which was held in Milan in the year 355. But this Synod also was the target of countless conspiracies and exposed to the pressure of the heretical bishops who enjoyed the support of the Emperor. Finally they were successful. This new Synod composed of 300 Bishops condemned Saint Athanasius once again. Thus Arianism gained a complete triumph and was able to again ban the highly regarded Saint. Since the Pontifex Maximus refused to yield to the demands of the Arians and of Constantius, the Emperor banished the Pope as well, a banishment which lasted quite some time.

However, the efforts of Athanasius, that Saint and Father of the Church, that iron and dynamic man, who revealed so much courage and tenacity in the face of the enemy, finally bore fruit. After three centuries of struggle Holy Church finally triumphed over Jewry and its heresy. What the Church and men of today urgently need are men who possess the hardness, the courage and the energy of such as Saint Athanasius, to counter the Jewish-Communist threat, which, exactly as in the case of the Jewish-Arian heresy, has brought Catholicism to the edge of the abyss.

We are certain that in this situation, as also in similar situations, the Lord God shows us His mercy so that among the hierarchies of Holy Church new Athanasiuses will appear, which the Church needs for its salvation. This is the maxim of our time in which the modern instruments of Jewry within the Church, such as false apostles, play into the hands of Communism and the "Synagogue of Satan." They cripple the defensive powers of the Church, in order to mislead the truly faithful and to make possible the triumph of the worldly foe, just as they intend to do at the present Ecumenical Council Vatican II, called by John XXIII.

Finally we must point out that the inconstancy of Constantius is also revealed in his conduct towards Jewry. In contrast to his hostile policy, he decreed measures which favoured it; thus the law that equated the Jewish patriarchs and officials working in the service of the synagogue with the Christian clergy, exempted them from the severity of the law, as the Israelite historian Graetz himself reports to us.


THE WICKED ARE HELPED AND THE GOOD EXCOMMUNICATED


What occurred to Saint Athanasius more than sixteen hundred years ago, occurs in the 20th century in greater or larger measure with many excellent defenders both of Holy Church as also of the Free World, be they clergy or laymen. Some cardinals and bishops who in a suspicious manner favour the principal enemies of Christ and his Church, namely the Jews, take them under their protection or favour the development and the triumph of the political or social movements controlled by Freemasonry and Communism, and, while they show the forces of Antichrist so much favour and support, are at the same time enraged concerning the cardinals, prelates or priests who fight with more resolution and efficacy against the beast. The activity of the "Fifth Column" of the descendants of Judas Iscariot has altered little since the time of Arius up to our days.

If any Catholic regent or political leader fights so effectively against the forces of Jewry, Freemasonry or Communism that he defeats them, then these Prelates and even Cardinals appear upon the scene, in order once more to play into the hands of the hellish forces and make possible their victory which normally is beyond their reach.

If the Jewish-Freemasonic or Jewish-Communist forces see themselves conquered in practice by direct action through the Catholic leaders or regents, then the "Fifth Column", which has infiltrated into the highest honorary offices of Holy Church, hits upon the plan of unleashing a wild campaign of intrigues and Church censures, to set the entire clergy against those leaders or regents, who represent a serious hindrance for the Freemasonic or Communist triumph. And if this campaign of slander and defamation alone does not suffice to destroy the support of the said leaders or regents with the Catholic masses, then those false Apostles, of whom Saint Paul speaks, send forth a fulminant excommunication as their sharpest weapon. Thus, by undermining the prestige of such regents or leaders, they gain the support of the mass of the people in their favour to make possible as a result the triumph of Freemasonic or Communist forces. This is the secret of many victories of the forces of evil.



The Jews as Allies of Julian the Apostate

In the year 360, Julian, a cousin of Constantius, was proclaimed Roman Emperor by the army. Constantius, who had prepared for battle against him, died on the way; this made easier the final victory for Julian and his proclamation as Emperor of the Orient and Occident. The policy of Julian had three principal aims:

  1. To renew paganism and to again declare it a state religion of the Empire, so that Rome, which according to his view had declined through Christianity, might return to its old glory.
  2. To destroy Christianity.
  3. To concede to Jewry its old positions, from which it had been expelled by Constantine and his sons; even the rebuilding of the Temple of Solomon was to be arranged.

From the beginning the Jews were his unconditional allies, which once again proves that, when it suits them, they are capable of fighting for paganism and the cult of idols, even indeed against monotheism, whenever this allows them to work for the destruction of the Church, even though they are inwardly monotheists and enemies of the cult of idolatry.

While the Jews allied themselves with Julian and allowed him to enjoy their help, they supported the restoration of idolatry, although they say that they are so greatly repelled by it. However, in order to obtain their goal, namely the destruction of Christianity, they prove that they are capable of everything, even of utilisation of the atheistic and materialistic teachings of modern Communism, although they remain deeply religious and spiritual.

The famous Jewish historian Graetz says of Julian:

"The Emperor Julian was one of those strong characters who imprint their names indelibly on the memory of men. Only his early death and the hatred of the ruling Church were responsible for his not being provided with the tide 'Julian the Great'" He adds that Julian paid great admiration to the Jewish religion, and confirms that "the period of government by Julian, which lasted just two years (November 361 to June 363), was a time of extreme felicity for the Jews of the Roman Empire."

Graetz likewise establishes that the leader of Jewry in the Empire, the Patriarch Hillel, was expressly called by Julian "his respected friend", and that he promised him in an autographed letter to make an end of the misdeeds committed by the Christian Emperors against the Jews.

Further, Julian made all necessary preparations in order to begin the rebuilding of the Temple of Jerusalem. He addressed a letter to all Jewish congregations of the Empire, in which he spoke in friendly way of the leader of Jewry in the Empire, the Patriarch Julos (Hillel), as his brother. He promised the abolition of the high taxes laid upon the Israelites by the Christians, guaranteed that in future none should accuse them of blasphemy, promised freedom and security, and promised to have Jerusalem rebuilt at his expense, as soon as he returned victorious from the Persian war.

For the rebuilding of the Temple of Jerusalem Julian commissioned his best friend, Alypius of Antioch, to whom he gave instructions to spare no expense, and commanded the governors of Palestine and Syria to assist with everything necessary.

In his zeal to restore paganism, Julian also prepared all means for the reconstruction of the pagan temples. He reorganised the worship of idols and gave them a hierarchy similar to that of the Church. He renewed the pagan cult with great splendour and celebrated the pagan feasts in ancient pompous manner.

Labriolle and Koch provide us with information concerning the zeal of Julian to provide paganism with new strength by means of the creation of welfare institutions which were similar to the Christian ones. Hospitals, hostels for children and old men, charitable institutions and others of the like were erected; at the same time he made efforts to add to paganism a kind of religious order, which resembled that of the Christian monks.

It was not only a question of the re-establishment of the idolatrous cult, but of the creation of a reformed and strengthened paganism with methods copied from the Christians.

The threat, which drew over Holy Church, could thus scarcely be graver. The Emperor, paganism and Jewry joined themselves together closely, in order to face Christianity with a struggle for life or death.

Although in principle Julian gave the assurance of maintaining religious tolerance, since he recalled the bad results which the violent persecutions through the Roman Emperors had produced, he nevertheless applied all means in order to achieve the annihilation of Christianity. As Saint Gregory Nazianzen reports to us, who describes the period of Julian's government "as the cruellest of all persecutions", martyrdoms unleashed through the fury of the unbelievers were the order of the day.

Among the measures decreed by Julian against Catholicism, the following stand out: the renewed expulsion of Saint Athanasius, who was regarded as the bulwark of orthodoxy; the removal of all Christian symbols on coinage and the cancelling of rights accorded to the clergy through the Catholic Emperors; as well as the elimination of Christians from public offices, unless they recanted. And with all this it was pretended that these were measures necessary for the maintenance of religious freedom and of equality for believers of all confessions in the Roman State. His Jewish allies had thus in Julian a good master, just as in our own time they applied the same methods with identical hypocrisy in order to cause their Freemasonic Liberal revolutions to triumph, through which, under the pretence of introducing freedom of conscience, they robbed the Church of all her rights.

But the true intentions of the Emperor were revealed when he announced that the Galileans (disciples of Christ) must vanish, because they were enemies of Hellenism; the books he personally wrote to combat Christianity also prove what hatred the Emperor felt for the Church.

The fact that the rebuilding of the Jewish temple among other things failed as a result of mysterious flames shooting up out of the earth and burning those that worked there, has all the elements of a confirmed historical event; Christian historians also confirm the latter, and it is also accepted by such prestigious Hebrew historians as Graetz. Only that the latter, instead of attributing the occurrence to a miracle, as Catholics do, assumes a natural cause. According to his explanation, the cause was gases compressed in subterranean passages, to which an outlet was blocked, and which, becoming free and making contact with the air, unleashed those fires, which among other reasons caused Alypius to stop the works.

As the Catholic historians report in that time it was not only pagan hordes who martyred and slaughtered the Christians. The Jews, enjoying the protection and friendship of the Emperor, likewise attacked and began to destroy the churches in Judea and the neighbouring regions as well as to cause Christians every conceivable harm. The Jew Graetz naturally calls these versions malicious slanders.

For those who have experienced what deeds the Jews are capable of against Christianity if they are allowed a free hand, it cannot be remarkable that in the time of Julian they used all their power in order to destroy Catholic churches. They did this in the same manner in the Middle Ages, when they were supported by some heretical sects; and so have they acted in our days, in order to secure the triumph of their Freemasonic and Communist revolutions.

Much of that which they perform in the present is a repetition of what they learned in the times of Julian the Apostate, whose period of rule, if it had lasted longer, would have taken a catastrophic course for Christianity.

Fortunately, Julian died before he could cause Christianity greater harm, struck by a deadly arrow in a decisive battle against the Persians. It is said that, before he died, he addressed our Lord Jesus Christ, calling out: "Thou hast conquered, Galilean!"

Through the death of Julian the Apostate, Holy Church was spared from the threatening destruction which had faced it since the last pagan persecutions. As far as the Israelites are concerned, then the following commentary of the Jewish historian Graetz, speaks for itself:

"The death of Julian close to the Tigris (June 363) robbed the Jews of their last ray of hope for a peaceful and untroubled life."

And the Jewish-Castilian Encyclopaedia remarks under the word "Julian" the following:

"He particularly valued the Jews. He had extensive knowledge of the Jewish cause and refers in his writings to various religious institutions of the Jews. It appears that he wished to found among the Jews of Palestine a Patrician Order (called "Aristoi" in the Talmud), which was to exercise judicial functions. He attributed a higher value to Judaism than to Christianity, although he regarded it as inferior to the pagan philosophy. With his death, the short period of tolerance was at an end, which the Jewish community enjoyed between the setting-in of Christian persecutions. "



John Chrysostom and Ambrose Condemn the Jews

The first dissensions to occur within Arianism were apparently produced by the increasingly moderate tendencies of the bishops, who though in error nevertheless acted in good faith; they therefore clashed with the extremists who were undoubtedly controlled by the "Fifth Column."

This gradually weakened the heresy in the Roman Empire.

Upon the death of Julian the army proclaimed General Jovian as Emperor. The latter was a Catholic, so that orthodoxy almost controlled the situation.

The new Emperor summoned Saint Athanasius back out of banishment and appointed him his advisor. Unfortunately and unexpectedly, however, Jovian died the next year and Valentinian I was proclaimed as new Emperor. The latter appointed his brother Valens as Regent for the Eastern part of the Empire. Thus it came about that, while the former allowed religious freedom, Valens, who was a zealous Arian, made efforts to resurrect this heresy at least in the eastern part of the Empire. Meanwhile the heretics used the situation in order to exert influence on the Germanic tribes who threw themselves into the arms of Arianism and thus in the Jew-friendly direction.

Valens unleashed a new persecution of Catholics and once again banished the now aged Saint Athanasius. At the same time he began, as the Catholic historian Theodoretus reports, to grant the Jews and pagans all kinds of guarantees. Also he was not satisfied with persecuting the Christians, but included the moderate Arians, whom he, without wishing it, drove into the arms of Holy Church.

The Jewish historian Graetz agrees in this regard, when he alludes to the fact that Valens was

"Arian and had had to suffer so much from the Catholic party that he now became intolerant towards the latter. He allowed the Jews to enjoy his protection and heaped honours and distinctions upon them."

It is therefore evident that the resurgence of Arianism in the East coincided with the persecutions of Catholicism and with a preferential treatment of Jewry.

With Gratian set in years of deadly struggle between Pagans and Christians. The outcome remained changeable until the Spanish general Theodosius took over the Emperorship both in the east as well as the west.

Theodosius the Great dealt paganism as well as Arianism, which had risen to new life in the east under the protection of Valens, deadly blows and hence provided Catholicism in the Empire with the final victory. It was to be hoped that he would also combat Jewry, but the Hebrews knew how to gain his tolerance at the right hour, under which they wished to extend anew their influence in Roman society. This activity was so dangerous for Holy Church that both the Bishop of Milan, Saint Ambrose, as well as Chrysostom, another of the great Fathers of the Church, saw themselves necessitated to conduct an energetic struggle against the Jews as well as against those Christians who secretly furthered the protection of the Jewish cult. Concerning this struggle, the Israelite historian Graetz, to whom we will hand over at this point, reports:

"On Saturdays and the Jewish festivals, many Christians, especially of the female sex, both women of noble birth as well as those of lowly status, were regularly to be encountered in the synagogues. They listened devoutly to the trumpet call on the day of the Jewish New Year, were at the solemn cult of the Day of Atonement and took part in the celebration of the Feast of Tabernacles. The fact that they performed all this behind the back of the Christian clergy and therefore had to beg their neighbours not to betray them, made the matter still more attractive. Against this spontaneous honouring by Christians of Jewish institutions, Chrysostom directed his violent monkish sermons and used all kinds of harsh expressions against them, by his preaching that the synagogues were disgraceful exhibitions, dens of thieves and even worse."

This great Father of the Church undoubtedly expressed great truths; in fact if he had uttered them in our days, then he would have been condemned as an Antisemite by the Jews as well as by the Christian clergy who play into the latter's hands.

On the other hand one sees from this how widespread even in Rome the core of Christians was who outwardly appeared Christian, but in secret practised the Jewish cult. The Jew Graetz describes to us how these kinds of Christians attended the synagogues behind the back of the Catholic clergy, and how they were concerned that their neighbours did not betray them, if they noticed this most suspicious activity. It is therefore natural that the great Father of the Church, Chrysostom, thundered against these false Christians; for Holy Church had still not created the institution for their combating and prosecution, namely the Holy Office of the Inquisition.

Saint Ambrose, Bishop of Milan, one of the great Saints and illustrious Church Fathers, who exercised such a decisive influence upon the Emperors Gratian and Theodosius I, and to whom belongs thanks for the final triumph of Holy Church in the Roman Empire, was at that time the most restless and most energetic fighter against the "Synagogue of Satan".

Upon different occasions he condemned the Jews and attempted to prevent them gaining control of the Roman Empire. It was also his heart's wish to prevent them being successful in destroying Holy Church; above all when the usurper Maximus temporarily revealed himself to be lord of half the Empire. As Saint Ambrose himself provides evidence, Maximus was a Jew and had attained his crowning as Emperor of Rome by murdering the devout Catholic Gratian.

As was to be expected, Maximus supported anew the Jews and pagans who gathered around him. However, he was fortunately defeated by Theodosius in the year 378, as a result of which the hope of the Jews of this time gaining control of the Imperium of the Caesars vanished.

In order to form an idea of the anti-Jewish zeal and Catholic saintliness that formed the quintessence of Saint Ambrose, we will again allow Graetz, the official and classical historian of Jewry, who enjoys so much prestige and authority with the Hebrews, to speak. With dismay he confirms:

"Ambrose of Milan was a violent official, who had not the slightest inkling of theology. Particularly for this reason, because he was notorious within the Church as violent, he was elevated to the rank of Bishop. . . On a certain occasion, when the Christians of Rome had set on fire a synagogue and the usurper Maximus had ordered that the Senate should rebuild it at state expense, Ambrose called him a Jew. When the Bishop of Callinicus in North Mesopotamia had caused a synagogue there to be burned by monks, Theodosius commanded that it should be erected at his expense, and punished those who had participated in this deed.

"Ambrose broke out into a violent rage over this and, in the letter he sent to the Emperor upon the occasion, used the harshest and most provocative turns of phrase, so that the Monarch saw himself obliged to rescind the command. Ambrose accused the Jews of disregarding and deriding the Roman Laws. In connection with this he abused them by saying that they might not provide either Emperors or governors from their ranks; that they were refused admittance to the army or Senate and they did not even possess the right to sit at table with nobility. The Jews were thus only there to pay high taxes."

Apart from other extremely interesting things, the outstanding Israelite Graetz tells us something which awakens our main interest, namely that Saint Ambrose "on account of his reputation for being violent", was elevated to the dignity of Bishop. Graetz himself confirms his violence with details which prove his energy in combating Jewry. As we will later expressly prove, the honorary offices of the Church during the times of the apogee of Holy Church, as with those in the times of Saint Ambrose, were entrusted to those who defended the Church most zealously and energetically, especially against its principal enemy, Jewry.

This gives an exact explanation for the glorious period of Catholicism in such times. A combative hierarchy, which is conscious of the enemy on the other side, guarantees the possibilities of triumph, whilst a largely non-combative hierarchy, which does not recognise the true danger, coincides exactly with the epochs of weakness and decline of Holy Church.

The epochs of Saint Athanasius and the Arianist triumphs coincide with the unmistakeable fact that the honorary Church offices were bought by indifferent representatives and even by members of the "Fifth Column". The true defenders of the Church were at that time pressed to the wall, disregarded and even persecuted. So it occurred with Athanasius, the great Father of the Church, and with all the bishops and clergy who followed him.

The same occurs in many places in our time. A great number of clergy and religious dignitaries, who have stood out through their adherence to Christ and their energy in the defence of Holy Church, see themselves humiliated and even persecuted through other clerics who provide Communism and Freemasonry with every assistance. Those clergy, who serve the interests of Jewry, strive to purchase the offices of bishops and cardinals when these become vacant, in identical manner as their predecessors in the time of Arius.

This concealed manoeuvre has made possible the Freemasonic and Communist triumphs, so that it already seems as if no one can any longer stop them.

By means of these deceptive tactics, of slandering the good and pressing them to the wall, in order to purchase the honorary Church offices for the wicked, which fortunately has not been successful in many places, although in others far more so, the "Fifth Column" has been able to bring under its control in recent years many positions, which in fact form a minority within the clergy of Holy Church, but have a decisive influence. They form the principal cause why in some lands a more or less considerable part of the Catholic clergy has promoted the revolutionary Freemasonic or Communist movements. As a result the defence of Catholic governments has been completely crippled, or at least the good patriots frustrated, by being robbed of the support of great sectors of Catholicism and being unconsciously driven into the Freemasonic or Communist revolts.

The most recent case of Cuba, in America, speaks volumes in this respect and should be for all the occasion of a deep reaching study and investigation, since it represents a typical example. The Communist and persecutor of the Church, Fidel Castro, was, when he was about to suffer shipwreck, protected by Catholic bishops, and his revolutionary movement was supported by the clerics and bishops with an enthusiasm and zeal which would have been worthy of a better cause. It was this circumstance that in the first place motivated the deeply orthodox Cuban people to commit itself unreservedly to the cause of the Communist leader. Thus the latter carried off a triumph, whose desolating result we all know.

It is understandable that Saint Ambrose, Bishop of Milan and a great Church leader in his time, was dismayed that Theodosius allowed the Jews to overstep the laws of Rome, which blocked admission for them to the Senate as well as allowing them no admittance to the army and to government positions; for he was conscious of the great harm which they could cause Christianity and the Empire, if they gained control of the government.

A further important fact must be mentioned. The Jews were the initiators and propagandists of the Arian heresy, to which sect many Germanic barbarians from the frontier regions also belonged, of whom the majority, which was an open secret, were inspired by the wish to attack and conquer the Roman Empire. If Saint John Chrysostom had lived in our times, then undoubtedly the Jews and their satellites within Christianity would have thrown against them the accusation of being Nazis and disciples of Hitler, just as they do the same with all zealous Catholics who at present wish to protect the Church from the Jewish threat. The Jew Graetz says, as we have already quoted elsewhere, in reference to the role which both played in that period of open struggle of Holy Church against the Jews: "The chief fanatics against the Jews in that time were John Chrysostom of Antioch and Ambrose of Milan, who attacked the Jews with most extreme violence.

Naturally, before Holy Church was able to carry through its final triumph over the "Synagogue of Satan" and Arianism, it had to withstand such critical moments as in our days. We are given vivid details of this in the letter which was signed by thirty-three of the most well-known bishops. Among these are found the first president of the Ecumenical Council of Constantinople, Saint Meletius of Antioch; the great Church Father Saint Gregory Nazianzen, who presided over the said Ecumenical Council after the death of Meletius; Saint Basil, likewise Father of the Church; and other outstanding personages through their reputation and their holiness. From this letter we quote word for word the following paragraphs:

"The dogmas of religion are distorted and the laws of the Church are turned upside down. The ambition of those who do not fear the Lord reaches out for the honorary offices of the Church, and the office of bishop is offered as prize for the most subtle infamy and in fact with such craft that he who utters the gravest blasphemies is held to be most capable of all for leading the people as bishop. The seriousness of the bishop's office has been lost.

"There is a lack of shepherds, who conscientiously guard the flock of the Lord. The property of the poor is permanently used by the ambitious for their own advantage and used for gifts to aliens. The true following of the Canon has come into forgetfulness. . . concerning all this the unbelievers laugh, and those weak in faith hesitate; the faith itself has become doubted. Uncertainty has poured itself over souls; for those who mocked the word of God in their maliciousness, reflect the true state of affairs, and the voice of the devout is silent."

What finds expression by the aforementioned bishops in this memorable letter can in fact be applied to what occurs at present in some dioceses, even if fortunately not in all. However, there are dioceses, above all such in which the "Fifth Column" predominates, in which the Semitophilic Prelates are at work in perceptible alliance with Freemasonry and Communism to secure themselves in boldest manner the bishop's office, exactly as the Saints quoted reveal. They interfere in the internal affairs of other dioceses, in which devout bishops officiate, and only await their death in order to stretch out their feelers in Rome. By means of deceptive manoeuvres and misrepresentations they strive to buy the successors of the vacant dioceses and in fact not only for the most capable, but for the accomplices of the "Fifth Column". In such a way they trample upon the right of those, who on grounds of their virtue and services should occupy bishop's chairs.

But in that epoch these Saints, who have now been canonised by the Church, managed to save the situation. If they also on their side revealed unnecessary caution and hesitancy, then they nevertheless resolutely opposed the powers of evil and unmasked them publicly. They also pilloried all evil conditions, as we clearly recognise by means of the letter quoted, because as these saintly Church Fathers say, the silence of the Good makes possible the victory of the Evil. As a result of such clear as well as energetic conduct, Holy Church was able to carry off the triumph over Jewry, paganism, Arianism and other heresies.

However, the Saints who saved Catholicism in such different times, had to pass along a painful path of suffering; and in fact not only from the side of Jewry, against which they fought with such resolution, but also from the side of those within the clergy, who consciously or unconsciously served the interests of the Jews. We have already seen that Saint Athanasius was persecuted by the bishops adhering to the heresy of the Jew Arius, as also by the Emperors standing under the heretical influence. Even two Church Councils did not call a halt to this, but these that had actually been summoned for the salvation of Catholicism, transformed themselves, once they were controlled by the Arians and turned against the Orthodoxy, into veritable heretical Councils.

And in order to complete the picture, which shows how those Saints had to suffer, who like Saint Chrysostom opposed Jewry and heresy with energy and resolution, we take over literally what the biographers of the Saints mentioned say. As sources we quote Chrysostom himself as well as the Catholic historians John Cassian, Martirius and others:

"What is most astonishing and incomprehensible for us, as for John Cassian and the obscure eulogist of the 7th century, Martirius, is, that he (Saint John Chrysostom) was not banished or finally condemned to death by a governor of Decius or Diocletian, but by a band of ambitious and ill-willed bishops. . .

"On the other side there were bishops who, while whispering to the weak Arcadius and the raving Eudoxia that John was guilty of insulting their majesty, which meant nothing less than demanding his head, protested that they could not intervene and that the Emperor would in fact know what was to be done in such a case, for which naturally no small punishment existed. And why should one not recall the terrible scenes at Caesarea in Cappadocia, when the Saint, coming from distant Cocusus, trod the soil there. Tired, exhausted and delirious, with high fever, he was almost torn to pieces by a horde, as he called them himself, of wild monks who were incited by the Bishop. And what was worse, they belonged to the protective troop, which should have accompanied the poor banished Saint. And while the people wept and as a result showed that it was better that its shepherds, the envy of the local Bishop mercilessly pursued the outlawed Saint into his refuge, where the magnanimous neighbourly love of a noble woman granted him a roof. And they compelled him to continue his march on a night without moonlight over treacherous mountain paths."

These were the men, who made Christianity great; who allowed Holy Church to triumph, and saved them from the cunning of their outer and inner foes. At present the same type of Catholics, clergy and laymen, are needed in order to save Christianity and the whole of mankind, who are threatened by Communism, Freemasonry and the Synagogue of Satan which has instigated the whole conspiracy.

The high dignitaries of the Church and the worldly political leaders, who fight for the salvation of Catholicism under such difficult conditions, must be prepared to suffer not only all kinds of attacks from the side of the revolutionary forces of Jewry, but also from the side of the descendants of Judas Iscariot. The latter play within the clergy in this or that form the cards of the forces of Satan; and it is they, who through their high and arrogantly usurped struggle within Holy Church can instigate the most violent, destructive and painful attacks against those who fight for the defence of a Catholicism and their gravely threatened nations. May the Lord God provide faith, resolution and strength to them who, in imitation of Christ, take up the cross in order to follow Him in this decisive hour for the fate of the world.



Cyril of Alexandria Expels the Jews

After the death of Theodosius I, his sons Honorius and Arcadius inherited the throne of the already divided Empire; the first in the West and the second in the East. Their policy towards the Jewish enemy was weak, since they completely disregarded the norms of an energetic struggle, such as had been preached by Saint John Chrysostom and by Saint Ambrose. In addition, Arcadius in the East surrounded himself with corrupt advisors, who sold their protection to the Jews Rufinus and Eutropius, who, according to Graetz, "showed the Jews most extreme favour". Rufinus was avaricious, and the Jews had already discovered the magic power of gold in order to thaw out the most hardened hearts. As a result various laws favouring the Jews were announced. Among these laws is found that which had already been put in force again through Constantius and confirmed, concerning which Graetz asserts:

"The Patriarchs and likewise all Synagogue servants were placed equal to the Christian clergy, by their being freed from the heavy burden of the magistracy."

What the renowned Jewish historian stresses here, is in fact of the highest importance; for it shows that the Jews had already discovered the power of gold, in order to bribe the Christian and pagan leaders. In reality they had already found this out much earlier, as the example of the Jew Simon the Magician proves, who even wished to bribe Saint Peter; or that of the Jewish superintendents, who were successful in buying one of the Twelve Apostles, that he might betray Jesus. In the course of history the Jews have systematically used the power of gold in order to buy political and religious leaders and to maintain a policy favourable to Jewry. The successors of Judas Iscariot have caused the Church and mankind grave harm by means of this method, and they are to a great part guilty of the misfortune which stands before our door.

The protection in the East and tolerance in the West allowed the Jews to collect sufficient strength, which was extremely dangerous, if one takes into consideration that they were the sworn enemies of the Church and of the Empire. Even in our times Jewish evidence has been handed down to us, which provides us with information about the hatred that the Jews fostered against ancient Rome.

In the east of the Empire Theodosius II, the successor of Arcadius, was attentive to the danger at the correct time and seized upon a series of measures, in order to counteract them and to ward off the Jewish danger in a resolute manner. However, the Jewish historians always record these defensive measures of the Christian states as persecutions which were unleashed through the fanaticism and the anti-Jewish tendency of the Catholic clergy.

The Jew Graetz speaks about these events as follows:

"The Middle Ages began for Jewry with Theodosius II (408-450), a very talented Emperor, but guided by monks, and whose weakness granted freedom from punishment to the fanatical zeal of some bishops and fostered cruelty. Edicts of this Emperor forbade the Jews to build new synagogues, to celebrate on Thursdays the synagogue service communally for Jews and Christians, and to keep Christian slaves. In addition they contained some other bans of lesser importance. Under this Emperor the Patriarchy finally fell."

The Patriarchy was an institution which for a long time performed the representation of Jewry in the Roman Empire and in many other places; it had its seat in Jerusalem.

What Graetz does not mention is the reason the Catholic clergy had for reacting in such a violent manner against the Jews. As in all cases, so here also, the Jewish historians give information concerning the measures that Holy Church or the Catholic monarchs entered upon against them; however, they never mention the occasions the Jews gave to provoke these reactions.

In the struggle of the Church against Jewry of that time one must mention the decisive appearance of Saint Cyril of Alexandria. He was the leading spirit in the defence of Catholicism against a new heresy which was led by Nestor and which was on the point of dividing the Church in exactly the same way as the Arian heresy had done.

Saint Cyril, the Patriarch of Alexandria, plays at these moments the same role against Nestorianism which previously the great Church Father, Athanasius, had taken up in the struggle against Arianism. Like the latter, Saint Cyril applied himself actively in the defence against Jewry, by his condemning the Jews upon different occasions and combating all their false machinations.

The heresy of Nestor divided the Episcopate, since various bishops made common cause with the heretical patriarchs. After along drawn-out struggle, however, Saint Cyril was successful in obtaining the condemnation of Nestor from his Holiness the Pope. At the Third Ecumenical Council which took place later at Ephesus, the heretical bishops were fully defeated and Catholicism triumphed. The spirit of the Council in question was naturally Saint Cyril of Alexandria, who had to fight further against the remnants of the heresy, until he could destroy them.

In order to obtain knowledge of the conduct of Saint Cyril towards the Jews, let us refer to the words of the Jewish historian Graetz, which repeat faithfully the feelings of Jews towards the Fathers and Saints of the Church:

"During the rulership of Theodosius in the East and Honorius in the West, the Bishop of Alexandria, Cyril, who was remarkable for his quarrelsomeness, his violence and his impetuosity, tolerated the bad treatment of the Jews and expelled them from the city. He aroused the Christian rabble and incited them against the Jews. His excessive fanaticism called his attention to the synagogues, of which he seized possession in the name of Christianity. He drove the Jewish inhabitants half-naked out of the city, which had previously served them as home. Without his being able to be hindered, Cyril gave their property free for plundering by the mob, as indeed the latter always thirsts for enrichment."

In its turn, the Jewish-Castilian Encyclopaedia already quoted states under the word Cyril in this reference:

"Cyril (Saint) of Alexandria, Patriarch (376-444). Was practically the master of Alexandria, from whence he drove out the non-Christian populace. In the year 415 he commanded the expulsion of the Jews, in spite of the protests of the Imperial Prefect, Orestes."

All Church histories agree with one accord, that, although Saint Cyril had a fighting nature, he nevertheless possessed a moderate and conciliatory nature. He was, in the complete meaning of the word, an absolutely virtuous man and therefore deserved to be canonised.

What the Jewish historians who, like Graetz or the official encyclopaedists of Jewry, stand in such high regard with the Jews, say about all those who dare to fight against the destructive activity of the Israelites, provides an idea to what degree they degrade and pollute the memory even of the most magnificent Saints of the Church.

That Saint Cyril drove the Jews half-naked out of Alexandria and is said to have left their goods to the mob for plundering, sounds improbable for all those who know the history of this Saint well. The fact was that Alexandria had long been transformed into the principal centre of the Jewish conspiracy against Holy Church and the Empire. This city was the principal centre of Jewish Gnosticism, and from there radiated every kind of subversive idea directed against the existing order. It cannot therefore be remarkable that Saint Cyril, who was conscious of the Jewish threat, resolved to extirpate this cancerous tumour. So he expelled the Jews from the city, just as after him in other lands excellent defenders of Christianity have had to do.

If one knows the events as well as the blameless leadership of the Saint, then it appears more credible that he made all necessary provisions that this expulsion should take place under humane conditions; and that he disapproved of every excess and abuse which was committed by the masses on grounds of Jewish perfidy.

The Jewish historian describes further the bloody episodes in the struggle conducted by Saint Cyril and the Christians against the Jews. Among other things Graetz asserts:

"The Prefect Orestes, who was very concerned at the barbaric treatment of the Jews, lacked the power to protect them. He merely pulled himself together to lay complaint against the Bishop. However, Cyril won the case before the court of Constantinople. What now occurred after the expulsion of the Jews in Alexandria, gives a proof of how great the fanaticism of this Bishop was. Not far from the city there was a mountain, which was called Mount Nitra, where lived an order of monks whose desire to acquire the crown of martyrdom had transformed them into a pack of wild beasts. Goaded by Cyril, these monks threw themselves upon Orestes and stoned him as punishment for his not having approved the expulsion of the Jews; only when they had half killed him did they leave off attacking him. The same fanatical band cut up into pieces the body of the celebrated philosopher Hypatia, who had astonished the world through his deep knowledge, his eloquence and his purity."

The Catholic clergy at this time, who certainly knew what importance the terrible Jewish problem had, and who possessed an exhaustive knowledge of the Jewish conspiracy against the Church and the Empire, threw themselves without hesitation into the fight in order, as good shepherds, to defend their sheep against the cunning of the wolf. But the Jews always exaggerate in their history books what had occurred by inserting hair-raising passages with the aim of discrediting Catholicism and the Saints defending the Church.

As we have seen in addition, all these stories described in exaggerated and striking terms, serve to educate the Jewish youth and to inoculate into them from birth onwards a satanic hatred towards the Church and its clergy. Thus they breed an unquenchable lust for revenge, which expresses itself at the first opportunity offered in the burning down of monasteries, destruction of Churches, cruel slaughtering of priests and all kinds of violence against the Christians.

It is beyond doubt that, if Cyril had lived in our time, then he would not only have been condemned on account of Antisemitism, but he would also have been abused of being a war criminal, Nazi and the like.

The Jews believe that they possess the right to agitate against the peoples, to cause them to bleed in civil wars and to commit every kind of crime and infamy, without receiving the deserved punishment for this. But if anyone restrains them with the energy of such as Saint Cyril and punishes their excesses in a just manner, then they heap imprecations on him and attempt to lower his respect before men. Not even after death do they pardon him, as the example of this excellent Saint of the Catholic Church teaches us.

It is interesting to read the description by Graetz of how the Israelites at that time celebrated the feast of Purim of Queen Esther:

"On this day the Jews were accustomed, in the midst of the joyous feast, to hang up on a stage the figure of Haman, their arch-enemy, and his gibbet, which, after their burning of him took on accidentally or intentionally the form of a cross. Naturally, the Christians complained that their religion was being profaned, and Emperor Theodosius II commanded the provincial governor to bring about a cessation of this activity. In spite of severe punishments threatened for this, it was nevertheless not successful in preventing such acts. Upon one occasion this carnival entertainment, as it is reported, had terrible consequences. The Jews of Inmestar, a small place in Syria, which is situated between Antioch and Chalcis, had erected one of these gallows for Haman. The Christians at once accused them of having hanged a Christian child, crucifying him on it and whipping him to death. The Emperor gave the command, in the year 415, to punish those responsible."

This, the highly renowned, authorised Israelite historian Graetz, standing in such high regard with the Jews, calls enjoyment and carnival entertainment!

One can easily imagine the alarm that was caused by such kind of Jewish conduct among the Christians. Just as at present in the Soviet Union and other Communist lands, the sacrifices, blasphemies and political assassinations committed by Communist Jews would provoke the Christians there, had they not been enslaved and made incapable of defending themselves.

In contrast to the temples of other religions, the synagogues do not restrict themselves to holding religious services; they are far more assembly places, in order to discuss and approve political decisions. They are the chief centres of the Jewish conspiracy, from whence every kind of measures take their outlet, which aim at the conquest of peoples which with goodwill grant them hospitality. In these measures the exerting of economic pressure is also planned, in order to rob the Christians and Gentiles of their wealth, which the Jews believe belongs to them by divine right. How right the great Church Father John Chrysostom was to call the synagogues "infamous exhibitions, thieves' dens and even worse."

The aforementioned Israelite historian does not dare to mention this. It is therefore understandable that the Catholic clergy at that time, conscious of the danger that they represented for Christianity and the Empire, accordingly strove to close down those centres of conspiracy and infamy.

Besides the measures already referred to, which the clergy introduced for this purpose, it is worth mentioning what occurred on the island of Minorca, which at that time was a Roman possession, and of which Graetz says, that:

"Severus, the Bishop there, set on fire the synagogues on the island and drove the Jews through the streets with blows, as a result of which he was successful in leading many of them to Christianity."

This last mentioned measure was a grave error, since the conversions, as the renowned Israelite historian Cecil Roth elaborates, were pretended, and the Jews secretly adhered to their old religion. Thus the number of underground Jews was increased, who certainly practised the Christian religion outwardly, but in truth formed the Jewish "Fifth Column" in the bosom of Holy Church. It was the cause of most heresies, to which it provided aid and stimulation.

A further, very holy opponent of the Jews was at that time the famous ascetic and Saint Simon Estilita (Simon Stylites), who, on account of the rigorous penances he observed during all his life, was very well known. Hanging for several years on a pillar, he mortified himself and did penance out of love of God. His example and his preachings had the consequence that several nomad tribes originating from Arabia confessed to Christianity. On account of his saintliness he stood in high esteem with Emperor Theodosius II, with whom he always made intercession for all those persecuted. In the controversies between the Catholic Church and the heretics he made his influence felt in favour of orthodoxy.

How great must have been the malice of the Jews and the intrigues of their synagogues, if this man, who represented the incarnation of neighbourly love and was in the extreme a mediator and protector of the persecuted, who was canonised by the Church as a saint and was famed on account of his penances as well as representing a model for youth, made an exception in his peaceful life concerning Judaism and intervened energetically in the decisive struggle unleashed against the "Synagogue of Satan"!

In connection with this Saint, Graetz informs us that, when the Christians of Antioch took away their synagogues from the Jews, which occurred as requital on account of the Christian child killed by the Jews at Inmestar at the feast of Purim, the Prefect of Syria described to the Emperor this expropriation of the synagogues in such an impressive manner that he succeeded in getting Theodosius II, despite his "priestly fanaticism", to order the inhabitants of Antioch to return the same, which greatly vexed Saint Simon Stylites.

On this matter the noted Jewish historian Graetz expresses himself as follows:

"This decision was, however, disputed by Simon Stylites, who led the life of a rigorous asceticism in a kind of stall not far from Antioch. From the top of his pillar he had rejected the world; however, his hatred of the Jews was sufficient to move him to interfere in earthly things. Scarcely had he received knowledge of the command of Theodosius relating to the return of the looted synagogues, than he immediately addressed an arrogant letter to the Emperor, in which he informed him that he recognised God alone, and no other, as Lord and Emperor, and begged him to lift the Edict. Theodosius could offer no resistance to such intimidation. In the year 423 he revoked his command and even displaced the Syrian Prefect, who had raised his voice in favour of the Jews."

What has been elaborated in the last chapters, gives us proof of the capability of the clergy and of the Saints of the Church, who made possible the triumph of Christianity in the face of the deadly enemies of the Church and mankind. The present Ecumenical Council of Vatican II will therefore offer a splendid opportunity for the success of the present clergy in moving at the same heights as those who in those times were capable of saving Holy Church in the midst of so many catastrophes, and who allowed it to triumph in the face of so many enemies. This is extremely urgent, since in fact the Communist danger, which threatens to drag everything with it, can only be banished if and when the clergy of Holy Church and the temporal leaders attain that moral fighting courage and that spirit of sacrifice which inspired the Catholic hierarchies during the first centuries of Christianity. If one does not react energetically in this sense, then it is completely possible that God may punish us with the worldwide triumph of Communism and the resultant catastrophe for Christianity.


AUGUSTINE AND JEROME CONDEMN THE JEWS


Saint Jerome, the great Church Father, wished to study the Bible in its original sources and therefore undertook seriously to acquire a deep knowledge of the Hebrew language. So he came into contact with such outstanding Jews as Bar Canina; but in spite of the personal friendship that the Saint had with distinguished Hebrews, his conduct towards Jewry rested upon complete rejection.

One can say the same of the most illustrious Church Father and Bishop of Hippo, Saint Augustine.

Our information will be taken from the texts of Jewish authors of undisputed authority in Jewish circles, so that there is no risk of these sources being branded antisemitic. With reference to Saint Jerome and Saint Augustine, the Israelite historian Graetz expressly states the following (initially referring to Saint Jerome):

"After his enemies had accused him on grounds of his Judaic studies of being infected with heresy, Jerome proved to them his orthodoxy, by affirming his hatred for the Jews. 'If I had to give expression to my contempt for individuals and the nation, I would detest the Jews with a hatred difficult to put into words.' But Jerome was not the only one who thought thus. His views were shared by a younger contemporary, the Church Father Augustine. This confession of belief with regard to hatred towards the Jews was not the opinion of a definite author but an oracle for the whole of Christianity, which hastily accepted the writings of the Church Fathers, who were revered as Saints. In later times this mode of thought led to that practice by kings who invented instruments of torture for the Jews and erected the stake in order to burn them."

Here Graetz gives a resume of the policy that was followed by Holy Church and Catholicism more than a thousand years ago. What he is naturally silent about is what the grounds were that compelled the Church, its more outstanding Saints, the Church Fathers, Popes and Councils, to take refuge in this kind of defence.

Whoever has experienced the slaughtering of Christians and the desecrations of the Church that have been carried out by pagans and heretics instigated by the Jews; whoever has been eyewitness of the crimes committed by the Jews themselves; and as we know of the crimes, which have been perpetrated by the Israelites in Soviet Russia and the Communist lands — it is not difficult for us to imagine, that in the face of such an extremely dangerous and criminal foe, against a foe who threatens humanity as well as religion, and both Holy Church as well as other civilised institutions, the right of self-defence exists, and that one seizes upon such extraordinary measures as the infamy of the enemy in fact demands.



Barbarian Invasion — Triumph of the Arian Jews

The renowned Jewish historian Narcisse Leven in his work "Fifty Years of History: The Universal Jewish Alliance"—to which we will refer later in more depth—points out among other things that, when the Church triumphed in the Roman Empire and was transformed into the official religion, "it guided the forces of the Empire against the Jews", and that it persecuted the Jews who openly confessed their religion as well as those who had passed over to Christianity through baptism. He says further:

"Honorary rights (jus honorum) were taken from them, and even the baptised were excluded from the higher offices and a military career. Upon pain of death they were forbidden to carry on trade with Christians and town slaves, even if the latter were pagans. . . Justinian went so far as not to recognise the evidence of Jews against Christians as proof in the courts of law." In conclusion the Israelite historian says that these orders were summarised "in the Codices of Theodosius II and Justinian, but that they lost their power with the barbarian invasion. The East Empire preserved and renewed them. . . in the Western Empire the barbarian invasion halted the persecution.'^

The interesting part about the legislation enacted in Catholic Rome lies in the fact that the hierarchies of the Empire and of Holy Church were in harmony, to exclude not only the declared Jews, but also those baptised, from the higher offices and a military career. This reveals that the Jews and their descendants who had gone over to Christianity were excluded from leading positions of state and the army despite their baptism.

The grounds for such measures become evident, if one takes into consideration that other authorised Jewish historians like Graetz and Cecil Roth openly admit that the conversions of the Hebrews to Christianity were feigned. Although they confessed outwardly to the said religion, they were secretly just as much Jews as before; and among these false Christians the secret cult of Judaism was passed on by father to son, although the latter were baptised and outwardly lived like Christians.

On the basis of such facts it is understandable that the Imperial authorities, who certainly knew that the conversion of the Jews was in almost all cases only a farce and baptism the same, included in their measures the descendants of Jews, even if they had received water of baptism. These defensive measures without doubt formed a distant forerunner of the famous laws or statutes for ethnic purity, by means of which in some lands Catholics of Jewish origin were removed from the leading positions of the State and honorary offices of the Holy Catholic Church. These laws for ethnic purity were approved by Popes Paul III, Paul IV and others. These were approved as means of preventing the false Christians, who were secretly Jews, from infiltrating further into the clergy. This means that these false Christians were regarded as a Jewish "Fifth Column" introduced into the bosom of the Church, the principal cause of the triumph of heresy and subsequently of the Freemasonic and Communist revolutions, as we shall when the opportunity presents itself.

The position of the Jews on the eve of the decline of the Roman Western Empire is described to us by the Israelite Graetz as follows:

"The fanaticism of Theodosius II was also alive in the Emperor of the Western Empire, Honorius and his absurd laws. Both placed the Jews in that abnormal position in which the then developing, new Germanic states found them. It was already no longer permitted the Jews, as was previously the case, to occupy public offices or to obtain military ranks."

The historian and great friend of the Jews, Jose Amador de los Rios, says, in commenting upon the situation of the Jews in the Empire after the Illiberian Council:

"The situation that the Fathers of the Illiberian Council created by virtue of such legal ideas, could not be more awkward and distressing for the sons of Israel. Inspired without doubt by the same spirit that is reported to us at the end of that century, as the 'Lyre of Prudence' reveals, these Church Fathers gave a striking example of the regrettable animosity which that host of unfortunate Jewish believers all over the world encounters, upon whose shoulders rests the terrible accusation of deicide."so

Such Jewish and Semitophilic historians lament the situation of the Jews in the last days of the Roman world. However, they are careful not to mention the true reasons which placed them in that situation. It is worthy of note that Catholicism attained its complete triumph in the Empire exactly at that time when the Jewish beast was enchained, a highly significant coincidence.

Therefore the invasion of the Teutonic Arians was for the Jews a great triumph, albeit it only a temporary one.

The Northern Teutonic tribes, standing under the influence of the Arian sects, in fact pursued a policy of friendship and alliance with the Israelites, which was opposed to that observed by the triumphant Catholics in the Roman Empire.

On the basis of this circumstance, the situation of the Jews and Catholics in the Western Empire altered with the invasion of the barbarians into the Western Empire. The former clambered once more upon the ladder of power and of influence, while the Catholics, especially in some districts, had to suffer the cruellest persecutions.

Some assure us that the Jews encouraged the Teutonic leaders, to fall upon the Empire, and that they were even helpful to them with the carrying out of the conquest. We have had no time to set up an exact investigation concerning this point, but in the Jewish-Castilian Encyclopaedia we find something very interesting. Under the reference word "Arianism", which refers to the good treatment of the Jews on the part of the Arian intruders, the following is stated:

"As a consequence of the tolerant treatment shown them by the invaders, the Hebrews declared their solidarity with them (the Arians) in their wars against the Catholic monarchies. Thus they took an active part in the defence of Aries (508) against Clovis, the king of the Franks, and in that of Naples (537) against Justinian."

The Jewish historian, Graetz, remarks in addition that:

"In Italy, since the time of the Republic, the existence is known of Jews, who enjoyed full political rights until these were taken away from them by the Christian Emperors. They (the Jews) probably viewed the fall of Rome with great satisfaction and were delighted when they saw that the city, which had guided the fates of the world, was transformed into the booty of the barbarians and subject to the derision of the whole world."

It is evident that the Jews are not willing to admit that they bear a great part of the guilt for the destruction of the Roman Empire and for the catastrophe that this signified for civilisation. But the pleasure they felt at the fall of Rome, and the general confirmation that they felt a solidarity with the Arian barbarians "in their wars against the Catholic monarchies", reminds us that the principal Catholic monarchy against which the Teutonic disciples of Arius fought was in fact the Roman Empire of the West.

In order to illuminate the historical truth and define the responsibilities, one must strive to gain a profile of this and at the same time take into consideration that the destruction of the then prevailing order and its replacement by one that favoured them suited no one more than the Jews.

Almost all Teutonic tribes penetrating into the Empire were Arian. Among the few exceptions stand out the Franks, who embraced Christianity from the beginning.

Speaking of the political change that took place with the invasions of the barbarians, the Philosemite J. Amador de los Rios says the following in relation to the Iberian peninsula:

"It was in this way that, when Arian tolerance had made the way free to a hitherto unknown prosperity the Israelite community on Iberian soil became stronger during the first epochs of the Visigoth rule. Thanks to their intelligence and their wealth they attained no less favour and importance and came to enjoy the exercise of public offices, which provided Jewry with an usual regard within the Republic."

In his turn, the Jewish historian Cecil Roth refers to the fact, that the Arian Visigoths favoured the Jews, in contrast to the Catholics, whom they persecuted.

The Jewish historian Graetz gives us an example which proves what good conditions the Jews enjoyed in the lands conquered by the Nordic Arians, in contrast to that under which they lived in the Catholic kingdoms. He relates to us at first that, in the then Catholic Byzantine Empire, one of the Emperors drove the Jews out of their synagogue and converted it into the Church of "The Mother of God", and that in the midst of such persecutions the Jews had then to drag the sacred vessels of the Temple of Solomon from one place to another, until they were conveyed to Carthage, which was then under the rule of the Arian Vandals. Graetz then continues:

"They remained there almost a century, and it was with great sorrow that the Jews of the Byzantine capital witnessed their translation to Constantinople by the conqueror of the Vandal kingdom, Belisarius. With triumphant cries, the Jewish trophies were dragged away together with Gelimer, the Prince of the Vandals and grandson of Genseric, as well as the treasure of the unfortunate monarch. "

During the disintegration of the Roman Western Empire by the Arian barbarians, the Jews devoted themselves in great style to the slave trade. In this respect the Jew Graetz affirms that:

"The repeated invasion of the barbaric tribes and the countless wars caused the number of prisoners to rise, and the Jews carried on a lively slave trade, although they were not the only ones to do so."56) ?> It is worth noting that the Jews played a main role in the slave trade in the course of history and that in the 17th and 18th centuries they were the principal traders in this disgraceful business. They seized the unfortunate negroes in Africa and mercilessly dragged them away from their homesteads, in order to sell them in various parts of the world, especially in America, as slaves.



Catholic Victory

The conquest by the East Roman Empire of great territories controlled by the Arian barbarians, as well as the conversion to Catholicism of all Teutonic princes who previously belonged to the sects of the Jew Arius, once again altered the situation in Europe. With the triumph gained by Catholicism over this heresy there naturally arose a new situation for the Jews, which brought with it the loss of their privileged position and prevented them from further harassing the Christians.

It must be remarked, that Arian control over the immigrant Teutonic tribes was weak, since it fundamentally depended upon the conversion and loyalty of their leaders to the heresy. When the latter were now gained for Catholicism through the restless evangelising labour of Holy Church, Arianism received its death blow. It is hardly surprising that, following all the abuses and excesses committed by the Jews while they were protected by the heresy, its collapse led to a truly anti-Jewish reaction in the lands newly conquered for the Church of Rome.

Even Jose Amador de los Rios, who was so favourable to the Jews—after mentioning the fact that the Jews in the Arian epoch scaled the government posts and were able to obtain an unusual influence allowing them, contrary to the decision of the Illiberian Council which had been made a dead letter by the Arians, to keep Christian slave girls and concubines—says the following:

"Such esteemed prerogatives, denied to the Spanish-Latin people by the Visigoths, in flat contradiction to the decisions of the Illiberian Council, may have flattered the pride of the descendants of Judah for a while, demonstrating their superiority, but they nevertheless gravely endangered their future when Catholic doctrine arose victorious over the errors of Arius."

On the other hand, the Jews attempted in every manner to prevent the triumph of the Catholic armies. Thus, in the case of the Ostrogoth Empire established in Italy, where the Jews had already begun to have conflicts with Theodoric, we see how, at the threat of an invasion by the Catholic Emperor Justinian, they resolutely stood by their Arian friend, King Theodatus, Theodoric's successor, with tenacity and fanaticism. Later, when the armies of Justinian attacked Naples, the inhabitants of the city divided into two parties, of which one wished for capitulation and the other war. In this case the party resolved upon war was not willing to sacrifice itself for the Ostrogoths, who according to Graetz were hated throughout Italy. And on this point the Jewish historian stresses:

"Only the Jews and two legal scholars, Pastor and Asclepiodotus, who had risen high thanks to the influence of the Ostrogoth kings, opposed the surrender of the city to the Byzantine general. The Jews that were rich and patriotic, offered their lives and their property for the defence of the city. And to dispel any concern about the shortage of provisions, they promised to supply Naples during the siege with every necessity."

Given the extensive nature of this work, it is not possible for us to quote further examples of this kind; but there is no doubt that the Jews everywhere desperately attempted to prevent the triumph of Catholicism over Arianism.

In relation to what occurred after the decisive victory of Holy Church, events in the Visigoth kingdom speak for themselves. It had been the most mighty monarchy that the Arian barbarians had managed to found, it had been regarded as the principal bastion of Arianism, and it had been there, as we have seen, that the Hebrews had succeeded in rising to government posts and gaining such privileged influence.

The Jewish historian Cecil Roth notes that, after the Visigoths had gone over to Catholicism, "they began to show the traditional zeal of neophytes. The Jews immediately suffered the unpleasant consequences of such zeal. When, in the year 589, Reccared came to the throne, ecclesiastical legislation began to be applied to them down to the smallest details. His successors were not so strict, but when Sisebutus ascended the throne (612-620), a narrow-minded fanaticism predominated. Perhaps goaded by the Byzantine Emperor Heraclius, he passed an edict in the year 616, in which he commanded all Jews of the kingdom to take baptism under threat of banishment and the loss of all their goods. According to the Catholic chroniclers, ninety thousand embraced the Christian faith."

In the Byzantine Empire, measures were also approved which aimed at converting the Jews to Christianity. The Jewish-Castilian Encyclopaedia says that Justinian ". . . ordered the reading of the 'Torah' (Bible) in Greek, hoping for the conversion of the Jews by this method, and in 532 he declared null and void every testimony made by a Jew against a Christian. This measure was later raised to a law almost everywhere in Christendom, having as its logical foundation the fact that the Jews, feeling themselves justified in lying to Christians and Gentiles, provided such widespread false witness that it would have been puerile to give credit to them. For this reason, any testimony made by a Jew against a Christian was denied judicial validity, as it had been proved in the course of centuries that lies and deception are one of the Jews' most utilized and effective weapons.

All these measures, which the Christian states introduced, in order to achieve the conversion of the Jews, ranging from peaceful persuasion to force, originated from the apostolic fervour of Holy Church, eager to guide unbelievers to the true religion. Simultaneously both Holy Church as well as the Catholic states recognised the vital necessity of putting an end to the "Synagogue of Satan", which was in fact a group of foreigners infiltrated into the Christian states, ever conspiring against both Church and state; it was a permanent danger both for the stability of its institutions as also for the defence of those peoples against their external foes. And this especially as the Jews have always shown themselves quick to betray any country kind enough to offer them hospitality, providing support to foreign invaders and undermining the very heart of the unfortunate nation that offered them shelter, should it suit their selfish interests.

One way of solving such a tremendous problem seemed to be that of eliminating the unwholesome sect of Jewry by converting them to the Christian faith. As a result of their ceasing to be Jews and joining the people in whose lands they lived by incorporation into the Catholic religion, not only would that strange "Fifth Column" disappear, which represents a danger for every nation, but the salvation of their souls would also be attained by faith in our Divine Redeemer. These were the grounds that moved the very Catholic Visigoth king Sisebutus to order the Jews in his kingdom to receive baptism under pain of banishment and confiscation of their goods. These were the same motives that inspired the no less Christian Byzantine Emperor, Basil I, the Macedonian (867-885), when he compelled the Jews to accept the waters of baptism, offering those who agreed to this demand all kinds of honours and tax exemptions.

Unfortunately all these measures failed, since the Jews, as the Israelite historian Cecil Roth assures us, only feigned the conversions, in order in secret to continue to adhere to the Jewish religion. Because of this, the contingent of the "Fifth Column" within the bosom of Holy Church was vastly augmented.

The Jewish Encyclopaedia says that with the conversion carried out in the times of the Emperor Basil:

"More than a thousand communities saw themselves compelled to accept baptism; however, after the death of the Emperor, they returned to their primitive religion."

The conversion of the Jews in the Visigoth kingdom, which was carried out at the time of Sisebutus to a massive extent, provided no better results. The Jew Cecil Roth says:

"The notorious infidelity of the newly converted as well as their descendants continued to form, up to the Arab attack in the year 711, one of the greatest problems of Visigoth policy."

All measures were also in vain, which were introduced against the unfaithfulness of those converted from Judaism and their descendants. Naturally, these false Christians were subjected to a strict attention on the part of the government offices, which, as the same Jewish historian assures us, went so far as "to separate those suspect from their sons, so as to bring the latter up in an unpoisoned Christian atmosphere. As soon as the watchfulness of the government was relaxed, the recently converted seized the opportunity to return to their original belief."

Roth ends these observations by concluding that all these occurrences initiated the Marrano tradition on the Iberian peninsula, in other words, the tradition of clandestine Jewry in Christian dress.

The Popes and many Christian kings were alarmed by these insincere converts who were on the point of overwhelming Holy Church, and therefore introduced various measures in order to prevent and prohibit Jews from being forcefully converted. Among others, we can quote those which the Jewish-Castilian Encyclopaedia refers to, which says the following in this connection:

"Leo VI the Philosopher (Byzantine Emperor), son of Basil, re-established religious freedom for the purpose of preventing the appearance of false Christians."^

Pope Saint Gregory recognised this problem in all its magnitude as well as the extraordinary danger that false converts represented for Holy Church. He therefore passed a definite prohibition of the persecution of the Jews or of compelling them to become converted in any kind of form. The bishops followed these instructions and opposed everything that might signify a compulsory conversion of the Jews, albeit reducing the latter to powerlessness, so that they could not infiltrate and poison Christian society. The Jewish historian Graetz makes an interesting commentary in connection with these measures:

"But the tolerance even of the most liberal bishops had no great significance. They merely abstained from any proselytism that involved threats of banishment or death, because they were convinced that by these means the Church would be populated with false Christians who would curse it in their innermost heart. But they did not hesitate to chain and harass the Jews, nor to place them on the same level as slaves on the social ladder. This kind of behaviour appeared completely justified and pious to almost all representatives of Christianity during the centuries of barbarism."

Here the Jewish historian summarises one of the aspects of the new policy that several Popes of Holy Church were to pursue during the Middle Ages. Convinced of the fact that it was dangerous to compel the Jews to conversion by means of persecution or threats, they strove to prevent such enforced conversions. They even declared it as anti-canonical. At the same time they undertook energetic measures against the false converts and their descendants: the false judaizing Christians.

Some Popes and kings permitted the Jews to practise their religion openly, treating them tolerantly and even granting them protection against unjust attacks; but this kind of new policy also failed against the malice and perfidy of Jewry, which, far from thanking the goodness of such Popes, did not hesitate to exploit this leniency, in order to plan and prepare every kind of conspiracy against the Church and the State. This stiff-neckedness soon forced the Popes to alter their policy and to try to prevent the unleashed Jewish beast from devastating everything. Thus they attempted to enchain the latter anew, so that the Jews could cause no further harm. This is the true explanation of that which might seem to be a contradictory policy with respect to the Jews, which the various Popes have carried out.

It is therefore understandable that, when it was revealed that the measures of tolerance towards the foe revealed catastrophic results, they recognised the urgent necessity of seizing upon energetic measures to save Christianity from the cunning of the "Synagogue of Satan." Unfortunately, this fluctuation in the policy of the Christian hierarchies was in the long run harmful to Holy Church Christianity.

If they had followed without interruption the energetic action directed against Judaism by the Fathers of the Church as well as by many Popes and Councils, then perhaps in time the threat of Jewish imperialism, which at present threatens to overwhelm everything, would have been banished.



Third Council of Toledo
Removes Jews From Public Offices

With the conversion of the Visigoth king Reccared from Arianism to Catholicism, the sect of the Jew Arius received a decisive blow, since, as already stated, the Visigoth empire was the bastion of the heresy.

At that time the tragic memories and wounds opened by the bloody persecution unleashed by the Arian Leovigild against the Catholics were still felt. In this persecution the Jews had participated in a cruel way, so that in Gothic Spain there was a widespread resentment of the Catholic people against the congregation of Israel. It is understandable therefore that, after the Visigoth princes had abjured the Arian heresy and adopted Catholicism, a series of corresponding measures were seized upon, in order to command a halt to the dominating expansion of Jewry. The judaeophile historian Jose Amador de los Rios recognises in this respect that:

"The doors to the public offices stood open to the Hebrews, the occupying of which they had to thank the Arian kings for. Through marriage they could infiltrate into the Christian family, which considerably improved their position and their wealth and in the future secured them no small influence within the state. Made dizzy by their prosperity and their power, they had perhaps taken some part in the last and most painful persecution carried out by the Arians against the Catholics during the reign of Leovigild. The fear of the Toledo Fathers, who knew of the importance of the Catholic triumph and the cause represented by them, was therefore no objectionable and childish suspicion. Inspired by the example of the Illiberian synod, they set themselves to bridle the Jews, reducing them to impotence against the Christians. . ." 66) ?> Among the canons passed by the Third Council of Toledo for this purpose, canon 14 stands out an account of its importance, which states the following concerning the Jews:

"Canon 14: No public offices shall be conferred on them by virtue of which they could impose penalties on Christians."

This statute of the Holy Catholic Church has its complete justification, since the Jews always misuse the government posts that they acquire within peoples who have offered them hospitality, in order to cause the Christians damage in this or that form. It is completely beyond doubt that, if the metropolitans and bishops of the said Toledo Council had lived in our days, they would have been accused of a cruel antisemitism by the Jewish Fifth Column which has crept into the Catholic clergy.

The Prelates of the Third Council of Toledo likewise ordained that

"If Christians have become polluted with the Jewish rite or circumcision, the former should be reinstated without any kind of reprisal into a position of freedom and in the Christian religion."

The aforementioned historian J. Amador de los Rios, commenting upon other anti-Jewish statutes of the Holy Council, says the following:

"In recommending these repressive measures to Reccared, as a principal point and one of major importance, the Council Fathers were seeking to follow the intentions of the Council of Elvira, denying the Hebrews any alliance and mixing with the Hispanic-Latin race, just as with the Visigothic people previously and for a long time afterwards mixing was not permitted to the peoples ruled by them."

Among the statutes passed by the said Toledo Council were found those that refused the Jews the right to buy Christian slaves. They agree perfectly with the statutes passed by his Holiness Pope Saint Gregory the Great. This Pope not only violently opposed the forcible conversions of Jews and any kind of oppression that could force them to convert as false Christians, but decisively forbade them to buy Christian slaves. He also energetically combated every manifestation of clandestine Judaism practised by those who passed themselves off in public as Christians. In this respect, the Jewish historian Graetz quotes a very interesting case; writing about Pope Saint Gregory, he says:

"Having learned that a certain Jew named Nasas had erected an altar in Elijah (probably a well-known synagogue under that name) on the island of Sicily, and that Christians met there to celebrate the divine services (Jewish), Gregory commanded the Prefect Libertinus to tear down the building and to impose corporal punishment on Nasas for this offence. Gregory ruthlessly persecuted the Jews who bought Christian slaves or possessed them. In the Empire of the Franks, where fanaticism had still not taken root, there was no ban forbidding the Jews to take part in the slave trade. Indignant at this, Gregory wrote to King Teodoric (Dietrich) of Burgundy, King Teodobert of Austrasia, and likewise to Queen Brunhilde, whereby he gave expression to his astonishment that they allowed the Jews the possession of Christian slaves. With great zeal he admonished them to alter this evil state and to liberate the true believers from the violence of their foes. The Visigoth King Reccared, who had subjected himself to the Holy See, was flattered by Gregory in such grand style that he promulgated an edict of intolerance."

One sees from this that the measures for restraining the Jews that were approved by the Visigoth Reccared were, according to the Jew Graetz, inspired by no less than Pope Saint Gregory the Great, who attempted for a time in vain to gain the Jews through kindness and tolerance. It is likewise interesting to note that Pope Saint Gregory the Great, whilst rejecting forced conversions, cherished the hope of evangelising the Hebrews by peaceful means. Although he knew that in general the conversions were feigned and insincere, he hoped at least that the children of the conversos might be sincerely rooted in Christianity. In this respect our Jewish historian clearly states concerning Saint Gregory:

"However, he was not deceived into thinking that converts obtained in this way were loyal Christians, but he reckoned upon their descendants. 'If we do not gain them, then we will at least gain their sons'."?

As our writer said, and it is highly worthy of note, even Pope Saint Gregory the Great—of such illustrious memory in the history of the Church—knew that the conversions of the Jews to Christianity were insincere, and what he aimed at with them was to win over their already Christian-educated sons.

Unfortunately, the malice and perfidy of Jewry always causes the most apparently logical calculations to fail. As we have already seen in Chapter II of Part Four, the Jewish historian Cecil Roth confirms that "Marranism" i.e. clandestine Judaism, is characterised by the transmission by parents to children of the secret Jewish religion, hidden under the appearances of a Christianity practised in public by the Marranos. For this reason, the calculations of all the hierarchies of the Church and of the Christian states—based on the idea that even if the conversions are pretended and false, one could nevertheless convert the descendants of the conversos into good Christians—have failed lamentably throughout the centuries, as we shall analyse further in good time.



Fourth Toledo Council
Excommunicates Clergy Supporting Jews

One of the principal reasons for the slow but constant triumph of Jewish Imperialism in the last nineteen hundred years has been the short memory of Christians as well as pagans, who were always inclined to forget the past, and did not take into consideration that history is the instructor of life. The Jews were always able to gain control of the government offices and obtain great influence within Christian society, if they were successful by application of their indescribable skill in deceiving their neighbours, in attaining the confidence of Christian potentates, whether churchly or worldly.

This so greatly desired power was used by them in order to cause harm to those of generous heart, who had opened door and gates to them, since now they conspired with greater prospect of success against Holy Church or the Christian states. Thus we see that, once Reccared had died and the motives had been forgotten which justified the exclusion of Jews from public offices, the latter were again permitted to exercise these and they were permitted to fall back again into their wicked practices, which had brought about the just punitive measures of the Third Toledo Council.

In this manner they represented anew a grave problem in the Gothic kingdom. When therefore in the year 612 Sisebutus was elected through the votes of the Visigoth potentates and with approval of the Episcopate, he first attempted to call a halt to the abuses of the Jews by putting into effect the Canon of the 3rd Toledo Council, which, because of neglect or yielding by the previous government, was no longer practised, and by likewise most energetically refusing the Jews the right of being able to buy Christian slaves. J. Amador de los Rios confirms as follows:

"Sisebutus, firm in his efforts to separate the Jewish race from the Christian, by his removing every power of the former over the latter, commanded that the crown should permit the return of all incomes, gains or presents which they had accumulated through deceiving the Kings before him."

The historian in question reveals that Sisebutus with his zeal to put into application the statutes of Reccared in their entire extent, "gained for himself the approval of the Episcopate and the applause of Catholics" and, conversely, the tenacious opposition of the Israelites, "who already showed the hard attributes of Jewish infamy."

Finally, Sisebutus resolved to grasp the evil by its roots, and to remove from the Imperium this community of disgraceful aliens, who left in peace neither the Visigoth nation nor the Hispanic-Latin believers and hence represented a lasting threat for church and state. He therefore announced a fulminant edict, which uttered the expulsion of all members of the Jewish race from the kingdom. However, he committed the cardinal blunder of excluding from this statute those who confessed to Catholicism, so that the majority preferred to remain and allow themselves to be baptised. As the Jewish historian Cecil Roth has reported, such conversions were pretended and consequently only served to replace Judaism practised in public as their religion by one cultivated in secret, as a result of which a strengthened Fifth Column grew up which represented a much more dangerous organisation than that of open Jewry.

The Jesuit historian Mariana says, when he speaks about this general conversion of Iberian Jews, that a great number of Jews had themselves baptised with proclamation of this decree, "of which some were conversions from conviction and the majority hypocritical." Mariana further elaborates that the Jews who received water of baptism, in order to evade the edict of Sisebutus, "followed anew and with greater zeal the confession of belief of their elders" upon the latter's death in the year 621.

The faulty memory of Christian rulers, which has been so grave in its consequences and of such advantage for the Jews, brought with it the fact that the Christians and pagans in the course of history, forgot the lessons of the past and fell into the old faults of wishing to bring the terrible Jewish problem towards a solution through conversion. Thus they admittedly ordered the expulsion of the Fifth Column, but at the same time left the escape valve of conversion open, so that things were merely made worse. For the majority preferred to remain and to falsely convert themselves into good Christians, whereby a Fifth Column grew up, which refined itself more and more, took effect in secret and therefore became more dangerous.

The expulsion of all Jews from the Gothic kingdom would have signified a solution of the problem, if it had been carried out totally, and the possibilities had not been made clear for the Jews to retain a loophole through their apparent conversions.

The expulsion would have been justified on the other side; for the owners of a house have always the right to show a guest the door, who, far removed from giving thanks for the hospitality enjoyed, sets himself to rob his hosts of their property or to cause them difficulties.

The commentary which the Jew Graetz makes, referring to the expulsion edict of Sisebutus, is characteristic in this respect, when he says, that "Sisebutus, by means of this fanatical persecution, cleared the way for the dissolution of the Visigoth kingdom." Undoubtedly he here refers to the fact that the complicity of the Jews favoured the triumph of the Mohammedan invaders. The fact is that the Jews had not ceased, since the conversion of the Visigoths to Catholicism and their abjuration of Arianism, to conspire against the new position of things.

If there existed a fault on the part of Sisebutus or his successors, then it was that of not expelling completely the conspiratorial aliens who had infiltrated into the land, which in fact favoured from within outwards the Arabic conquest. Without Jews on Gothic soil this service of espionage would not have been able to be performed and the handing over of fortified places as well as the desertion of troops in the army of Roderich would not have been able to be effected, as the Jews were successful in doing. It was the fault of the Goths that the possibility was left open to the Jewish Fifth Column by means of a pretence of a false conversion to remain further on their soil; for it is always dangerous to allow the activity of any kind of Fifth Column.

It is very important to establish that Sisebutus was certainly conscious of the lack of strength on the part of the Christians, of pursuing throughout history a firm policy towards their enemies, as well as the faulty memory of the peoples in relation to the lessons of the past. Therefore he did everything humanly possible to prevent his successors falling into the traps of the skilled deceptive manoeuvres on the part of cunning Jewish diplomacy and renouncing the laws which he had enacted for defence of the Church and of the State. The legislation created by him for this purpose, which was incorporated in the Fuero Juzgo, was impressed upon the hearts of his successors by Sisebutus himself, so that the latter applied all strictness in the following of the anti-Jewish laws; with the punishment of seeing themselves deprived of rights for lifetime, as well as with death, to be thrust out of the host of believers in Christ and cast among the Jews so that the raging flames of Hell licked them eternally.

And Sisebutus, who well knew the chronic faults of the Christian dignitaries, did not err in this. Scarcely was he dead, than the new King Swintila soon fell a victim to the smooth diplomacy of the Jews, who have the special gift of injecting confidence in their future victims, by their lulling them through an extremely hearty treatment and hypocritically pretending to show a friendship and loyalty, which covers their black plans and allows them to appear as victims of the most disgraceful injustices.

With their classical methods of deception they were successful in winning Swintila for themselves, who disregarded the admonitions of Sisebutus to his successors not to alter the anti-Jewish laws for the defence of the kingdom, and who did not know how to cast his curse against those who disavowed the said laws. He lifted the entire anti-Jewish legislation and with it the edict of expulsion of the Jews, so that the untrue converts, if they wished, could again publicly practise their Jewish cult, as well as return to the land from which they had been driven out.

The Jew Graetz, who is better acquainted in the internal matters of Jewry than Father Mariana, says in this connection the following: "In spite of baptism the converted Jews had not given up their religion." He thus does not make Mariana's allusion, that, although the majority pretended conversion, there were nevertheless some who did it from inner conviction. On the other hand, Graetz further elaborates that in the epoch of the Semite-ophile King Swintila:

". . . the act of baptism was regarded as sufficient, and none bothered to make enquiry as to whether the converts retained their old habits and practices. The noble King Swintila was naturally dethroned through a conspiracy of the nobility and clergy, who placed Sisenand in his place, who was a willing tool of theirs."

Here the Jew Graetz mentions a condition which represents the ideal for the false converts from Jewry and which consists in that they already transformed themselves into true Christians through baptism, without anyone bothering to investigate whether the converts and their descendants still adhered in secret to the Jewish cult. This is exactly the situation today of the descendants of the false converts, who enjoy freedom of action as powerful Fifth Column within the Church and cause Christianity colossal harm, without anyone setting up a real investigation, in order to establish who practises Judaism in secret.

Conversely, at other epochs of the Visigoth monarchy, watch was kept with Argus eyes over the converts and their descendants, in order to discover who of them still carried on Judaism. It is natural that, under the protection and shield of Swintila, the Jews again accumulated great power within the kingdom and brought the Christian Church anew into danger. This explains and justifies the secret measures of the Catholic clergy, in order to overthrow the traitorous monarch, who, as is to be expected, is praised as good and liberal by the Jews.

Leader in this new struggle against the Synagogue of Satan was Saint Isidore of Seville, another of the most renowned Fathers of the Church, who, after the fall of the unfaithful Swintila and the crowning of Sisenand, organised and directed the Fourth Toledo Council, which was highly authorised in Church doctrine.

The greatest difficulty in this situation was that those who had gone over to Judaism, and their descendants, followed their old tradition and allowed their sons to enter into the Catholic priesthood, as a result of which they could even rise and occupy the bishops' chairs, which thus served to provide the Jews with aid in their conspiracies against the Catholic faith. This is the typical case of activity of the Jewish Fifth Column which had infiltrated into the Church, whose destructive activity can be traced up to our days.

In other cases the Jews took refuge in that system which had commenced with their predecessor, the Jew Simon the Magician, by buying the favour of the clergy who, although they were not secret Jews, sold their support to the cause of the Devil; exactly as their forerunner Judas Iscariot had done as one of the chosen Twelve. The treachery which had made itself noticeable up into the highest offices of Holy Church, called forth the alarm of the Fourth Toledo Council and its leader, Saint Isidore of Seville. Upon the Metropolitans and Bishops assembled there fell the task of laying down in the Holy Canons a series of statutes which not only had the aim of countering the Jewish threat at this time, but also of banning and punishing the treachery in the high clergy, which was most dangerous of all for Holy Church and the Christian states.

Thus among the Canons passed for this purpose the following stand out:

"Canon 58: Concerning those who show support and favour to the Jews against the faith of Christ. The avarice of some is so great that they therefore separate themselves from the faith, just as the Apostle expressed it; just as even many among the clergy and laity accept presents from the Jews and aid their perfidy, in that they allow them to enjoy their protection; to those, of whom one knows not without reasons, that they belong to the body of the Antichrist, since they work against Christ. Every bishop, priest or layman, who in the future grants support to them (the Jews) against the Christian faith, be it through briberies or favours, shall be regarded as profane and blaspheming God. He shall be excluded from the Communion of the Catholic Church and be regarded as not belonging to the kingdom of Cod; for it is no more than right that those who reveal themselves as protectors of the enemies of the Lord be separated from the body of Christ."

The threat which had arisen for the Church and Christian society, must have been very great on grounds of the complicity of the Bishops and Priests with the Jews, these eternal enemies of Christianity. This is the reason, why the wise Saint Isidore of Seville had to expose them before the Council which consisted of Metropolitans and Bishops, in this quoted Canon, and called those Bishops and Priests who supported the Jews profane and blasphemous, whereby they at the same time threatened them with the punishment of excommunication.

May this be borne in mind by all those clergy and highest dignitaries of the Church, who, instead of serving Holy Church, at present prefer to give free rein to the Jews, these principal enemies of Christ, or to Jewish enterprises like Freemasonry and Communism. And they should give account concerning the great responsibility, which weighs upon them, as well as the grave sins, which they commit as a result.

As is known, the Toledo Councils enjoyed great regard within the Holy Catholic Church, and their edicts even found entry into civil law. Thus the statutes and penalties of the aforementioned Canon were taken over in the Fuero Juzgo, which was proclaimed with approval of Holy Church. In article XV, Title II, Book XII of Law 15 it is stated:

"So that the cheating by the Jews does not have the power to broaden itself in any kind of form and to govern according to its choice; over which we have always to watch. Therefore we stipulate in this law that no man of any religion, or spiritual order, or any dignity, or of our Court, either great or small, nor any kind of people, nor any kind of line, neither princes nor potentates should strive accordingly, to protect the Jews, who will not allow themselves to be baptised, in order to hold firm to their beliefs and their customs. Nor those who have been baptised but return to their perfidy or their bad customs. None should risk to defend them in their malice with his strength in any kind of way. No one should attempt to help them, neither by means of arguments nor deeds, so that they may not be able to agitate against the holy belief of Christians. Neither shall anyone in secret or in public undertake anything against the faith. Should anyone accordingly risk this, whether he be bishop, priest, member of an order or lay brother, and if proof is shown against him, then he shall be separated from the community of Christians, excommunicated by the Church and a quarter of his properly declared to be confiscated in favour of the King."

In this form in those critical times Holy Church as well as the Catholic State enacted sanctions and in fact the former with the approval of the first-named, against the accomplices of Jewry within the Church and the high dignitaries of the clergy itself.

In order to come back now to the Fourth Toledo Council, we now reproduce, what Canon 50 orders, which refers directly to the Jews, who after their going over to Christianity were revealed in their secret practices of Jewish belief. About this the Canon in question expressly states:

"Canon 50: Many Jews took on the Christian faith for a certain time and now give themselves, by slandering Christ, not only up to the Jewish rites, but even go so far as to carry out the repellent act of circumcision. In reference to these Jews and upon proposal of the highly devout and highly religious Lord, our King Sisenand, this Holy Council decrees that the said converts, after they have been purified through the Papal authority, are again conducted into the care of the Christian dogma; but those, who do not better themselves from their own decision, should be restrained by clerical punishment. And relating to the circumcised, it is ordered that, if it is a matter of their own sons, then they shall be separated from their parents; but if it is a matter of slaves, then they shall be granted freedom on account of the injury done to their body."

Although both Cecil Roth as well as other Jewish authors assure us that the conversions were, according to their nature, pretended, and in this they agree with the Jesuit historian Mariana and with what is laid down in various mediaeval documents of undoubted proof, then the Church at least in the early periods held every converted Jew to be a serious Christian, as long as it was not proved that he practised Jewish rites in secret.

Later, all Israelites were under suspicion of crypto-Judaism who had gone over to Christianity as well as their descendants, since proof could be provided that with few exceptions all pretended their conversion and transferred their secret religion from father to son. It therefore in no way astonishes us that, in the aforementioned Canon 59, measures were seized upon, in order to prevent the crypto-Jews, i.e. the untrue converts, from transferring Hebrew rites to their sons, and the latter were separated from them for this purpose. For the same purpose the Council in question passed its 60th Canon, which according to its compiler, Tejada Ramiro, refers to the so-called backsliding Jews, i.e. to the Christians, who fell back into the crimes of secret practice of Jewish belief. The said Canon elaborates:

"Canon 60: It is ordered that the sons and daughters of Jews, so that in the future they may not fall into the error of their fathers, be separated from their parents and entrusted to a monastery or to Christian men and women, who fear God, so that in their education they learn the cult of the faith and, better instructed, make progress in customs and beliefs."

As one can recognise, these Canons were chiefly conceived in order to destroy the Jewish Fifth Column which had infiltrated into the Church, be it by means of punishments of the false crypto-Jewish Christians or through the attempt to prevent the latter handing on the secret rites to their sons. It was and remains highly dangerous for the Church to have in its ranks members of the Jewish sect who, disguised as good Catholics, make efforts to destroy Christianity. For this means to have the foe in their own ranks, and no one has called into question the right that every human society possesses to render harmless the espionage service of enemy powers or to get rid of saboteurs. The measures seized upon by Holy Church, in order to ward off Jewish infiltrations, which attempted to undermine it externally, were fully justified, even if they may also appear very strict; exactly the same as those, which every modern nation seizes upon, in order to eliminate espionage or sabotage of a hostile power.

History has proved, that even if open Jewry was expelled and despised in many nations, that crypto-Jewry nevertheless lived on under the mask of Christianity. It was always held to be logical, that the intercourse of converted Jews with those who practised their cult in public, was harmful, since the latter could influence the first-named to fall back into Judaism. Canon 62 of the Holy Council mentioned deals with the banning of this danger:

"Canon 62: Concerning the baptised Jews, who have dealings with the false believing Jews. If association with the bad often in fact destroys the good, with how much more probability will the former be destroyed by the latter, who incline to blasphemy. Therefore, from now on, the Jews converted to Christianity must carry on no association with those who still adhere to the old Rite, so that they do not become perverted by them. Whoever in consequence does not avoid this association, will be punished as follows: if he is a baptised Jew, he shall be handed over to the Christians, and if he is not baptised, he shall be publicly whipped."

Canon 64 rejects the capacity of giving witness and in fact here not by the open Jews, but by the crypto-Jewish Christians. Up to then the Christian law had solely refused the open Jews the right of bearing witness against Christians, but Canon 64 forms an innovation, since it also denies to Christians still practising the Jewish cult in secret, the capacity of bearing witness:

"Canon 64: Whoever has been untrue to God, cannot be faithful to men. Therefore the Jews, who became Christians and again fell away from the faith of Christ, shall not be permitted as witnesses; and not even then if they declare to be Christians. Just as one mistrusts them relating to the belief in Christ, so shall one suspect them else in earthly evidence. . ."

More logical the proof given by the Council Fathers could not be; for it is logical that, if they lie in things of God, they likewise speak untruth in earthly things. On the other side, one sees clearly that both Saint Isidore of Seville as well as the Metropolitans and Bishops of the Council knew best of all the lasting distortions and falsities that had become second nature of the false crypto-Jewish Catholics. The same one can say of many today, who swear to be Catholics but act as Israelites.

In spite of this violent defensive struggle on the part of the Church and of the Christian state against the dangerous infiltration by the Jewish Fifth Column, the latter must have obtained further government offices. Particularly during the desolate period of government of the Semitophile Swintila this development attained such a dangerous degree that both the Catholic Monarch on the throne and also the Holy Toledo Council resolved to make an end of the situation. So in their Holy Canons they uttered the express ban, which refused the Jews the right to occupy public offices within Christian society.

"Canon 65: Upon command of our illustrious Lord and King Sisenand, this Holy Council lays down that the Jews, or those who are of their race, may occupy no public offices, because through this they would insult the Christians. Therefore the judges in the provinces in common with the priests should make an end to these cunning deceptions and forbid them to occupy public offices. But if, in spite of this, a judge grants his approval to anything of the like, then he shall be excommunicated as a blasphemer and be accused of 'fraud' and be publicly whipped."

Canon 66 expressly calls the Jews "Servants of the Antichrist", just as another already quoted Canon said of the bishops and priests who helped the Jews that they formed part of the body of the Antichrist.

It is worthy of note that Canon 65 adds an innovation to the laws of the Catholic Church in that admittance is not only blocked to declared Jews to government offices, but to all those who belong to their race.

This must not be interpreted as racial discrimination; for Holy Church regards all men as equal before God, without discrimination of race. But since the conviction, repeatedly substantiated through facts, predominated that Christians of Jewish race with few exceptions secretly practised the Jewish cult, it was logical that one attempted to prevent the infiltration of crypto-Jews into the government offices. This was a vitally important defensive measure by the Christian state, since, if the latter had once been ruled by its deadly enemies, who are simultaneously the principal foes of Holy Church, both institutions would have come into gravest danger.

To block the door to government of the state to aggressive or converted Jews, was not only prudent but indispensable to protect it from the powerful Fifth Column which at a given moment could cause its collapse. Thus it came about in catastrophic degree when a weak-minded leader of the state, who violated these Laws of the Church and those announced by his predecessors, cleared anew the possibility for the Israelites to gain control of the leading posts in the Gothic kingdom. This law of public security is without doubt the predecessor of further most energetic and far-reaching laws, which Holy Catholic Church passed many hundreds of centuries later.

It is interesting to establish that Saint Isidore of Seville in his struggle against Judaism wrote two books against the Hebrews, which, according to Graetz, were compiled "with that lack of taste and feeling that distinguished the Fathers of the Church from the beginning in their warring polemics against Jewry". It is entirely natural that the anti-Jewish books of the Church Fathers do not please the Jews, but one must understand that the Israelites obscure the historical truth. Also they attempt to destroy the honour of all those who have fought against them, even if it is a question of such holy, learned and excellent men as the Church Fathers are.

It is completely beyond doubt that, if Saint Isidore of Seville as well as the Metropolitans and Bishops of the Fourth Toledo Council had lived in our days, they would immediately have been accused of antisemitism or criminal racism; and in fact not only by the Jews, but also by the clergy, who give themselves out as Christians, but in reality stand in the service of Jewry.



Condemnation of Negligent Kings and Clergy
Who Fail to resist Crypto-Jewry

As we were able to observe, the Holy Church laws of the 4th Council of Toledo should have finally destroyed the Jewish Fifth Column in Christian society. Its decisions would have been more effective, if the Jews had not always been from of old so skilled in politics and diplomacy and knowing how, through flattery, perfected false loyalty, false arguments and confidence-giving comedies, to deceive. In addition, they know how to sow discord among their opponents, in order to keep the upper hand. They ally themselves first with the one in order to destroy the other, then defeat their first allies with the aid of the other, and finally destroy them all. This was one of the great secrets of their victories, and the clergy and politicians of all mankind must bear this in mind, in order to protect themselves from such Machiavellian manoeuvres.

Another ground for their successes was their great courage to accommodate themselves to an unfortunate situation, their resolution to never surrender to their enemies and to combat the cowards in their own ranks, since the latter could make a transitory into a final defeat.

In the supreme hierarchy of Christianity there are such cowards. They are responsible for so many defeats and compromises in recent times and are cynical enough to conceal their cowardice and their egoism behind apparent clear and conciliatory arguments. It means nothing to them that their cowardice handed over entire peoples to Communist slavery, and they say to themselves: let us live comfortably at the expense of the beast, even if the peoples, whom we lead, perish! That is the supreme wisdom of their false prudence and compromises.

If the Jews had been like this, they would finally have been defeated in the Gothic kingdom, when Christianity brought defeat to them and triumphed at the 4th Council of Toledo. However, they did not think of surrendering—as today the cowards—they fought on with zeal and fanaticism and prepared the moment when they could conduct a new battle, in which they could triumph. With their accustomed tenacity they began to circumvent the laws, which the Holy Council of Toledo had passed in order to make them powerless, supported the rebellious spirit of the nobles against the King and worsened it through their intrigues. When hearts were sufficiently aroused, they then served as effective protagonists of the demands of the rebellious nobility.

If the King, Holy Church and the Visigoth nobility had been united, they could not have been conquered by the Jews. It was thus necessary to break this unity and to divide the enemy, in order to weaken him. This was not difficult, since the nobles frequently showed the tendency to rebel against the authority of the king. The Jews made use of this tendency, utilised the arising frictions in order to sharpen the struggles, and gradually attained their goal.

At first they made efforts in order to obtain the protection of certain aristocrats, in order to circumvent the Toledo Church laws and the laws of the monarch. The nobles—deceived by the Jewish falsehood—had fallen into the trap and held them for valuable allies in their struggle against the King. For this the Jewish converts and their descendants were principally to be thanked, who pretended to be loyal Christians and who thus easier gained the confidence of the Visigoth aristocrats. The Jewish historian Graetz comments:

"These resolutions of the 4th Council of Toledo and the persecutions by Sisesand against the converted Jews do not appear to have been carried out with the planned strictness. The Spanish-Visigoth nobles took the Jews more and more under their protection and against them the royal authority had no power."

One thus sees that the converted Jews skilfully discovered the weak point of the Visigoth kingdom and effectively utilised it, just as they also understood a thousand years later in England how to conquer the nation, by their utilising the struggles of the parliamentary nobility against the King and sharpened these even more.

In the midst of increasing internal struggles, which began to weaken the heroic Visigoth kingdom dangerously, Chintila attained power. At the beginning of his period of government the 6th Council of Toledo 8 s took place. The lack of constancy by non-Jews in their struggle against the principal enemy was also chronic and made easier the latter's successes, even in the case of the Catholic Visigoth monarchs, who were thus conscious of the threat of the Jews and who wished to exterminate them. Therefore the archbishops and bishops at the Council sought to prevent this evil. In Canon III it is stated:

"Canon III: Through devoutness and superior power, the unbending falsehood of the Jews seemed to decrease, for through devotion to God, we know that the illustrious Christian prince in his zealous faith has resolved together with the priests of his realm, to make impossible from the start their violations of duty and not to allow non-Catholics to live in his kingdom. . . But for our caution and great watchfulness, with it our zeal and our labour—which often fall asleep—which must not be abandoned, we pass further edicts. We therefore announce with one heart and one soul—a unanimous judgment, which must please God and which we also simultaneously approve, with the approval and reflection of his nobles and aristocrats—that anyone who in future strives for supreme power in the kingdom will not become King if he does not promise, among other things, not to allow the Jews to dishonour this Catholic faith (i.e. the Jews apparently converted to Christianity), so that he in no way supports their faithlessness, or through neglect or greed gives way to violation of duty which leads to the abyss of faithlessness. He must therefore ensure that in the future he continues to stand firm, which in our time has required so much effort, for the good has no effect if it does not proceed with constancy. If he afterwards breaks his promise, may he be accursed in the presence of the eternal God, may he burn in everlasting fire and with him all priests or Christians who share his error. We add this and confirm the preceding determinations of the general Synod concerning the Jews, for we know that in this all necessary measures are laid down for the salvation of their souls. Therefore the appertaining prescriptions should be valid."

This polemic against the kings and Catholic clergy who would not participate in the struggle, not only against the open Jews, but also against the betrayal by Christians of Jewish origin, who were described as friendly to the Jews, could not be sharper. It is worthy of note that, while hitherto the condemnations and penalties of the Holy Church Councils only hit at bishops and priests who supported the Jews and were their accomplices, now also those priests were threatened with immediate excommunication who were not constant or were neglectful in the struggle for life and death which Holy Church conducted against clandestine Jewry. One thus sees that the Archbishops and Bishops of the Holy Councils not only exactly knew the faithlessness of the Jewish enemies, but also the weaknesses and the lack of constancy of the civil and clerical members of Christianity in such a just struggle.

It is strange that at this Council they still restricted themselves to combating the negligence of the priests without alluding to the Bishops. This is perhaps to be attributed to the circumstance that particularly the bishops passed those statutes and did not dare to include themselves among those who deserved this punishment. However, the negligence of the Prelates themselves in the time following must have been so serious that, at a later Council, they even proceeded with alarm and uttered severe penalties against the guilty, just as they had previously declared for godless and excommunicated those who supported the Jews to the harm of Christianity.

It is likewise worthy of note that in this law those are again mentioned who out of avarice or forgetfulness of duty gave way to the converted Jews. Without doubt the Simony briberies played a major role in the Jewish intrigues, which appears to be confirmed in Law IV in which among other things it is stated:

"Therefore, whoever imitates Simon, the instigator of the Simonist heresy, in order to acquire Church offices, not in the usual way, but through gifts, offerings, etc."

The Jew Simon Magus introduced this policy of bribery into Holy Church, which was called Simony after him. In the course of centuries it could be proved that the converted Jews and their descendants, who already belonged to the priest class and the hierarchy of Holy Church, had learned very much from their predecessor Magus and bought Church dignities or on their side sold Church goods, as the Holy Inquisition and the Church authorities repeatedly revealed. Worthy of note is also the commentary of the Jewish historian Graetz concerning the command of King Chintila, which was greeted by the 6th Council of Toledo, to admit no non-Catholics in the Gothic kingdom. This statute is directed only against the Jews:

"For the second time the Jews were compelled to emigrate, and the converts who had remained true to Judaism in their innermost hearts had to sign a confession and obligate themselves to practise the Catholic religion and follow it without reserve. But the confession of men whose sacred conviction was a matter of honour, could not be honest and it also was not. They resolutely hoped for better times, so that they could allow the mask to fall, and the constitution of the elected monarchy of the Visigoth kingdom made this possible to them. The present condition lasted only four years under the rulership of Chintila (638-642)."

The historian could not be clearer concerning the false Christianity of the converted Jews and the invalidity of their confessions and promises. Graetz further observes that the converted Jews broke their promise not to practise the Jewish rite in order to become honest Christians, and Chintila accordingly condemned them "to be burned or stoned."

The historian Amador de los Rios shows the practical consequences of all these measures: However, notice must be taken that this immoderate severity of the lawmakers was not sufficient to suppress the impatience of the Jews. When fifteen years had passed and Recceswinth ruled, the Fathers saw themselves compelled to repeat the demand which obligated the elected King to swear "that he would defend the faith against Jewish faithlessness". This occurred at the 8th Council of Toledo and is laid down in Canon 10.

As Graetz has said, the Jews were successful after the death of Chintila in introducing, on grounds of the elected monarchy, a favourable change for their interests with the new King. Here we have another example of that chronic malady from which we Christians and also the pagans suffer: we are incapable in the face of this foe of maintaining a firm lasting conduct over several generations of rulers. With us Christians and also with the pagans the rulers strive so much for innovations that the edicts of their predecessor are always made useless and no united policy towards Jewry is possible. If the Jews without doubt also influence this change in policy, nevertheless our own inconstancy and our lack of tenacity is principally guilty of this.

During the period of rule by Recceswinth, the converted Jews and their descendants in Toledo handed to him a very interesting petition, in which they demanded of him:

"Since the Kings Sisebutus and Chintila had compelled them to give up their law and they lived in all things like Christians, without deceit or cunning, he might allow them not to eat pork. They said that they begged this far more because their belly would not stand it, since it was not accustomed to such flesh, than from stings of conscience."

It must, however, already be anticipated that centuries later, when the prosecution through the Inquisition threatened to exterminate clandestine Jewry, the Christians who were secret Jews had to eat pork very much to their sorrow, for the Inquisition and all the people in general suspected the Christian who ate no pork of being a secret Jew, even if he swore only to do this out of disinclination. From then up to today the clandestine Jewry abolished the religious statute of eating no such flesh, in order to arouse no suspicion among their neighbours. Therefore a Secret Jew eats everything today, and no one suspects that he is a Jew on grounds of his diet. Only one or two fanatics among the Jewish Christians still maintain this statute.

Unfortunately no effective barrier was erected so that the converted Jews and their descendants could not introduce themselves into the clergy. The more they joined themselves to it, all the more increased the cases of Simony, which grew to such frightening extent that the 8th Council of Toledo had to energetically fight this vice of Jewish origin. In its Canon III it is therefore stated that many "wished to buy the grace of the Holy Ghost for a shabby price, in order to fully receive the sublime Papal blessing and forgot Peter's words to Simon Magus: 'Thy money be cursed with thee, for thou wouldst have the gift of God for money.'" Upon this follow the punishments for this crime.

The Jewish historian Graetz writes that the King, when he noticed that the European nobles of the land showed protection to the Jews and allowed them to practice their Jewish religion in secret, "passed an edict which forbade all Christians to protect the secret Jews." Whoever did not follow this command should be punished. And it is further stated:

"These measures and statutes, however, had not the desired results . . . The secret Jews—or, as they were called officially, the Jew-Christians—could not force Judaism out of their heart. The Spanish Jews, threatened by the danger of death, had from of old exercised themselves in the art of remaining true to their religion in their most secret hearts and of evading the sharp gaze of their enemies. In addition, they celebrated the Jewish feasts in their houses and despised the festivals of the Church. In order to make an end to this condition, the representatives of the Church passed a law which was intended to take from these unfortunate people their home life. From now on they had to observe the Jewish and Christian festivals under the scrutiny of the clergy, since it was wished to compel them not to observe the Jewish festivals and to maintain the Christian."

Here the Jewish historian forgets all evasions and calls the Christians of Jewish origin by their name: secret Jews or Jew-Christians, i.e. Jews who practised the Jewish religion in secret. In addition, he quotes interesting feasts in their homes, since as apparent Christians they could not do this in ordinary synagogues. Simultaneously the famous historian, so respected in Jewish circles, explains the reason for the decision of the 9th Council of Toledo that the Jews should spend the Jewish and Christian festivals under scrutiny of the Catholic clergy.

"Canon 17: The baptised Jews should spend the festivals with the bishops." "The Jews baptised anywhere and at any time can assemble. But we determine that they must come together on the chief festivals laid down through the New Testament and on those days which were once sacred for them according to their ancient law, in the cities and public assemblies with the highest priests of God, so that the Pontifex learns their life and their faith and they become really converted."

In this law it becomes clear that the bishops of the Council doubted—and with good reason—the sincerity of the Christianity of the Jews converted to our holy faith.

After the death of Recceswinth, Wamba was elected as King. The Jews utilised anew the disunity of the nobility and attempted to alter the existing order to their favour. Jose Amador de los Rios mentions that the 10th Council of Toledo had almost ignored the Jews and comments:

"The spiritual legislators perhaps believed in the honesty of the almost universal conversion of the Jews and hoped that, if they were all Christians, the internal struggle with them would find a happy end. But their hope was in vain. Scarcely had Wamba ascended the throne of Reccared than the rebellion of Hilderich and Paul gave them opportunity to reveal their secret grudges and to place themselves openly on the side of the rebels. As a result many Jewish families who had been expelled from the kingdom at the time of Sisebutus returned into the Visigoth kingdom and especially into the region of Gothic Gaul (Southern France) where the rebellion had its outlet. But the rebels were defeated in Nimes and destroyed, and several edicts were published for the punishment and penalising of the Jews. The latter were expelled anew in large numbers from Gothic Gaul."

The Jesuit Pater Mariana also confirms that, after the defeat of the rebels, "many edicts were passed against the Jews, who were expelled from the whole of Gothic Gaul."

The Jew Graetz gives us interesting details in this respect and reports that after the death of Recceswinth:

"The Jews participated in a rebellion against his successor, Wamba (672-680). Count Hilderich, governor of the Spanish province of Septimania, refused to recognise the newly-elected king and hoisted the flag of rebellion. In order to obtain support and followers, he promised the converted Jews a place in his own province where they could freely practise their religion. The latter accepted the offer and followed him in great numbers. The rebellion of Hilderich in Nimes took on enormous extent, and at first the hope existed of an easy victory, but the rebels were finally destroyed. Wamba appeared with an army at Narbonne (France) and drove the Jews from the city.

However much one watches over the Fifth Column, it nevertheless always utilises the first opportunity to overthrow the government, which does not suit it. Once again it becomes clear that disputes and personal lust for power gave the Jews the opportunity of coming on top. Fortunately the rebellious Count in this case lost the battle and could not alter the existing order, which would have been disastrous for the Church. Thus Christianity triumphed fully over Jewry and its egoistic opportunist allies.

At the same tune, however, when the visible recognised foe was decisively conquered, the Fifth Column slowly gained ground. For the more the Jewish infiltration took roots in the bosom of the Church, Simony—an evil of Jewish origin—increased and the false converted Jews and their descendants in the clergy utilised it.

The 11th Council of Toledo, which took place during the period of rule under Wamba, laid special emphasis on the combating of Simony and made efforts to prevent the cunning, which is utilised by those, who wish to buy the "Bishops' dignities" (offices) so desired by the Jews of the Fifth Column.



The Church Combats Secret Jewry.

Fifty years had passed since a great number of Jews in the Gothic kingdom had been converted to Christianity and three decades since the time when the historian Amador de los Rios spoke of an almost universal conversion. The kingdom of Reccared was nevertheless flooded and undermined by false Christians who secretly practised the Jewish religion and plotted in secret to destroy the Church and the State. In the year 681, when Ervigio entered the government, the situation was so serious that the high Catholic clergy and the monarch together worked out common civil and church laws in order to destroy the Jewish Fifth Column in Christianity. Everyone who, as a Christian, observed in secret the rites and customs of the Jews and supported these false Christians or concealed them in any kind of form—even without exception of the bishops who made themselves guilty of this crime—was severely punished. These laws were at first approved by the monarchs in collaboration with respected members of the clergy and later laid before the 12th Council of Toledo for approval. There these laws were approved as church authority by archbishops and bishops and were entered into the laws of the Synod mentioned.

In order to understand the basis of the canons, both of the Ecumenical as well as the provincial Holy Church Councils, which wished to solve the terrible Jewish problem and especially that of the Fifth Column in Christian society, one must bear in mind that both then as today no land tolerated that a group of foreigners might abuse the magnanimously given hospitality and betray the land in question, which had naively opened its doors to them, through espionage and sabotage.

Then these spies and saboteurs were without exception punished with death by all peoples, as also in general still in modern times. There is additionally the fact that the Jewish Fifth Column in Christian and pagan nations, besides carrying on espionage and sabotage, has also exercised and provoked in the course of centuries an inner attempt at conquest and has provoked civil wars which cost millions of men their lives, and which has murdered in their own house those who opened the frontiers to them, robbed them or attempted to enslave them. Undoubtedly the so-called Jewish colonies in the Christian and pagan lands are more dangerous and harmful for the states afflicted than the usual espionage and sabotage organisations. If the members of these organisations are punished without regard to race, religion or nationality, why should an exception be made to the most dangerous, harmful and criminal Fifth Column? What privilege do the Jews enjoy, that when they commit high treason, espionage or sabotage or plot against the people which houses them, they are forgiven and not punished like spies of other races and nationalities?

All peoples have a natural right of justified defence, and if a pair of alien immigrants violate the hospitality granted them, they bring these peoples into a dilemma of life and death. These disgraceful aliens are solely responsible for the measures which the betrayed, threatened people seizes upon against the Fifth Column.

So did Holy Church and the Christian monarchs conceive things, and at several Councils—as we will see later—it is made clear that these criminals should be punished with death. But instead of passing in this case the customary and completely justified judgment, Holy Church and the Christian kings made an exception with the Jews and presented them with life a hundred times over. As a result they endangered their future and their right to live in peace and freedom in their own land. With such exceptionally good will a series of measures, instead of radically suppressing them, were seized upon in order to prevent the Jewish Fifth Column from being able to cause all too much harm and so that it did not injure the people which sheltered them. But since they were granted life, the measures were ineffective. Therefore the various Councils of the Church and the Papal Bulls passed a series of norms and laws, laying down, for example, that the Jews should wear a sign, so that they were distinguished from the other inhabitants of the land in which they lived. This should enable it to be easier to safeguard oneself from the revolutionary activity of the Jews against Church and State. These signs varied; they had to have a mark on their heads, they had to wear a special cap, a dress or another distinguishing mark.

In other cases it was ordered in the Church laws and the Papal Mandates that they must restrict themselves to certain parts of the city, so-called Ghettos, and that they might occupy no government or Church offices, which made it possible for them to continue their activity of conquest and their domination over the people which in unfortunate manner had opened its frontiers to them.

The backsliders were often executed, but in most cases these were spared their lives, and it was limited to confiscating their goods, to expelling them from the land or by applying lighter punishments, such as whipping, no longer customary today, which was then the practice in all lands of earth.

Since this dangerous Fifth Column again and again plotted against the Christian peoples and "Holy Church", the Church attempted, instead of seeking the final way out and applying the death penalty—as all peoples do with professional spies and saboteurs—to suppress them by gentler methods, by removing their authority from the grown-ups and bringing the children into monasteries and honourable Christian families. In this manner they wished to attain that, after two or three generations, the threat from the Fifth Column would be eliminated, without carrying out mass executions of these masters of espionage, of sabotage and of betrayal.

However, it must be recognised that this extraordinary good-will by Holy Church, by Christian monarchs, and also by the high personages of the Islamic world, was of no avail. The repressive measures against the Fifth Column were not only hated, but the Jews also made use of countless subterfuges in order to evade the measures which tied their hands and which were intended to prevent them from doing too much evil. They made use of bribery and bought with gold the bad civil and church personages so that the latter caused the valid civil and Church laws to become dead letters, or they spun countless intrigues in order to free themselves from this control, which was intended to restrict their power. They called forth fresh revolts, plotted more and more dangerous conspiracies and abused the goodness of the Church and Christian peoples, until they were successful in modern times in breaking the chains which had prevented them from causing greater harm, in invading Christian society, and threatening it with complete destruction.

In order to grasp the justification of all Church laws which we investigate in this work and all measures to preserve the peoples from the conspiracy of these harmful aliens, we must recall all the preceding. We understand among this that Holy Church acted in no way cruelly—as the Jews assert—but in an extremely good-willed way with them. And perhaps this most extreme good-will was particularly responsible for the great progress that the Jews with their conquest and enslaving of the peoples could make, as is the case today in the unfortunate lands in which the totalitarian dictatorship of Jewish socialism rules. This is a catastrophic situation, which would have already come into existence many centuries before, if the Church had not at least carried out the precautionary measures which we will investigate in the ensuing chapters of this work.

After these justified elaborations concerning the defence of doctrine and policy which Holy Church followed in course of the centuries, we will now occupy ourselves with the corresponding statutes of the 12th Council of Toledo.

In the letter which the King laid before the Holy Synod it is stated as follows:

"Hear, honourable Fathers and respected priests of the heavenly ministries. . . I come with tears in the eyes to your honourable paternal gathering, so that through the zeal of your court the earth will be freed from the infection of wickedness. Arise, I beg thee, arise, unmask the guilty, censure the repellent customs of the evildoers, show the whip of your zeal towards the faithless, and make an end to the bite of the arrogant, make easier the burden of the oppressed, and above all exterminate the Jewish pest thoroughly which each day reaches out more rapidly around itself. Investigate also very thoroughly the laws, which you passed a short while ago against the falsity of the Jews, strengthen these laws still more and compile them in a statute, in order to bridle the blasphemy ofthefaithless."

It is interesting that, among the evil conditions which were brought to the notice of the Synod, the Jewish pest, which day by day increased in alarming measure, is held to be the worst.

In Canon 9 of this Holy Council the laws approved against clandestine Jewry were confirmed, i.e. against the Jews who pretended to be Christians and who were described both by the monarchs as also by the Synods simply as Jews, since one was certain that, as descendants of the Jews, they secretly practised their Jewish religion. Of the law mentioned, which comprises the entire anti-Jewish legislation, we will repeat only the most interesting parts.

"Canon 9: Confirmation of the laws against the wickedness of the Jews arranged according to the different titles as they are recorded in this law."

"We have read the titles of the different laws which the famous prince has recently passed against the monstrous falsehood of the Jews and have approved them after strict examination. And since they were approved by the Synod with justice, they will be irrevocably applied in future against blasphemy. Among these fall. . ."

Now follow the laws which, after their approval, belong to Law 9. On account of their importance we have emphasised the following statutes. In the first law it is mentioned that the great falsity of the Jews and their dark errors "become very subtle and they perfect themselves in their wicked art and in deceit." For they pretended to be good Christians and always attempted to evade the laws which forbade to them their secret subterranean Judaism.

In the 4th and 5th Canon the punishments for the secret Jews are cited who celebrate the Jewish rites and festivals, and who attempt to bring Christians away from their faith in Christ. Here it is not a question of the rites and ceremonies of an alien religion, but of punishing the false Christians who, in spite of their hypocrisy, still practised the Jewish religion in secret. The repressive measures were thus aimed at destroying the Jewish Fifth Column in the bosom of Holy Church and of the Christian State.

In the 7th Canon, the Jews who pretended to be Christians are forbidden to practise the Jewish religious customs relating to meat. However, it is elaborated that the good Christians must eat no pork. One sees that these false Catholics still always deceived the clergy and the King with their apparent disinclination against pork.

In Canon 9 the revolutionary activity against the Christian faith is forbidden and severe penalties laid upon malefactors. In addition, punishments are even provided for Christians who conceal the Jews or support them. Concerning this it is expressly stated:

"If anyone hides them in his house or aids them to flee, he shall, if that is proved. . . receive a hundred lashes of the whip, his goods fall to the King, and he will be expelled forever from the land."

Thus those who supported the Jews or concealed them are punished in a terrible way. By this the bishops of the Council and the monarch himself wished to be rid of those who supported the Jews and their accomplices in the struggle against Christianity.

Without doubt more than ever today must effectiveness be given to these statutes of this Holy Law. For only thus can we hope to conquer the Jewish-Communist beast, which has success because the seeming Christians are ready to support the Jews and Communists and to make their victory easier.

Also in the 10th Law, without regard to class or position, punishments are ordained against those who support Jewry, and it is stated among other things:

"Canon 10: When, therefore, a Christian of any origin, class or rank, man, woman, priest or layman, accepts a gift in order to help a Jew or Jewess against the law of Christ, or accepts any kind of present from them or their agents, or in return for any kind of gift does not guard and hold high the Commandments of the Law of Christ (simple passivity in the face of the foe), so. . . All who allow themselves to be bribed with a gift or conceal a fault of a Jew and do not exemplarily punish his wickedness, will be penalised by the statutes of the Holy Fathers in the decrees and must, if it is proved against them, pay double to the state treasury of the King of what they received from the Jew or Jewess."

As one sees, the Jews have always understood in a masterly way how to buy the Christians and Gentiles with gold, since the latter frequently suffered from a chronic avarice and sold themselves to the Synagogue of Satan.

The Israelite ambassadors and embassies in various lands of the world have handed over to archbishops and high dignitaries of the Catholic Church suspicious invitations and seduced them with an interesting, expense-free journey with a skilfully drawn-up route of travel, exactly as in the case of travels in the Soviet Union. This they do on the eve of the next Ecumenical Council and wish with this, as we have experienced, to buy support for their proposal condemning anti-Semitism, which the international Jews hold in readiness and which their agents of the Fifth Column intend to set through at the Council. We hope that this kind of bribery—gratis journeys to Palestine—fails and that no imitator of the Apostles commits the sin of Judas and sells himself for thirty pieces of silver.

Holy Church has always made efforts to find the motive which binds secret Jewry, the converts and their descendants. A reason lies in the Jewish books which these false Christians secretly read and whose doctrines were inherited from father to son. In Canon 11 it is proposed to punish this offence severely, and it is ordered, among others, that:

". . . the secret Jew, who is found with such books in his house or which are found on him, shall be marked on his head and upon the first occasion receive a hundred lashes of the whip. In addition, he must sign in the presence of witnesses that he will never again read such books or possess them. If he afterwards becomes back-sliding, his property shall be made responsible to the Baron, whom the King has appointed and he shall be expelled from the land. If a teacher is trapped thereby in spreading this error, and continued to teach what is forbidden, then he shall experience the same punishment as his pupils when they are older than twelve. If they are younger, they are not punished in this manner. . ."

As one sees, the utmost effort was made in this regard, in order to prevent false Christians transmitting secret Judaism through instruction in their doctrine and secret books handed down from father to son. Simultaneously a vain attempt was made to prevent the guilty from backsliding and they were made to give before witnesses a formal written promise that they would not do it again. This promise was valueless, for the Jews have neither upon this nor upon other occasions kept their promises or solemn pacts, as the facts have proved in the ensuing years.

"Canon 13: If a Jew, through cheating or deceit or from fear of losing his wealth, asserts that he keeps to the morals and laws of the Christians and fulfils the words according to the law of Christ and says he will retain his Christian servants because he is a Christian, so. . . we have reflected upon what manner he shall prove what he has said, so that from now on he may not cheat or hold back what he has said. Therefore we ordain that all Jews in the province of our kingdom can sell their Christian servants, as we have ordered in the preceding law. If they wish to keep them, they must declare themselves to be Christians as we have declared in this book. For we give them an opportunity not to further render themselves suspect and to wash themselves free of all doubts in the time of sixty days, from 1st February to 1st April of this year."

Accordingly, they are obligated through this law to go to the bishop of the province, and to promise openly before witnesses to give up all Jewish customs which they condemned, and that:

". . . they never more fall back into their old unbelief and maintain all other statutes which we explain in this chapter; that they under such circumstances confess and openly admit not to preserve in their heart the opposite of what they proclaim with their mouth, and not to hypocritically adopt Christianity outwardly and in their hearts preserve Judaism. . . And if one of them gives himself out as a Christian and, after the evidence mentioned and the oath, holds again to the law of the Jews, believes in it and thus breaks his promise and does not hold it, and has falsely spoken in God's name, and falls back into the unbelief of the Jews, his goods are confiscated in favour of the King, he shall receive a hundred lashes of the whip, be marked on the head, and banished to the uttermost ends of the world."

With this determination, which belongs to the collection of laws mentioned that were approved and empowered in the Church Canon 9 of the 12th Council of Toledo, the archbishops and bishops of the Holy Synod wished to prevent the secret Jews controlling Christian servants and gave them the opportunity of remaining Jews openly, without expropriating them. By the uttermost caution with which the Prelates and the King proceeded, it is clear that the Jews, in order to retain their Christian servants, pretended to be bound to the Christian faith whilst they remained Jews in secret and belonged to that destructive Jewish Fifth Column in Christianity. Therefore they were threatened with severe punishments if they were discovered in the act, and a vain attempt was made to attain the honest conversion of the Jews and their descendants, and to destroy the dangerous Fifth Column.

Unfortunately, neither Holy Church nor the Christian monarch could attain their goals. They only attained that the false Christians became more and more successful in concealing their subterranean Judaism based on their experience and because they knew that lack of reflection and lack of caution could betray them. As a result, they perfected their deceptive methods and in the course of centuries attained the greatest possible perfection in this art.

On the other hand, the Holy Synod already concerned itself with a problem which was intended to draw the attention of Christian and Mohammedan peoples: that the Jews should wear a special distinguishing mark that distinguished them from the rest of the people, so that the latter could protect themselves from their deceit and their revolutionary activity. Here the Holy Synod determined that they should be marked on the head. As a result they were perhaps distinguished in a more effective way as dangerous, secret Jews than they were later by other Christian and Mohammedan devices and lastly by the Nazi device of the renowned star of Judah on their clothing. They could remove their caps, their special dress or their stars, but only with difficulty the distinguishing mark on their heads.

A similar determination would alarm us in the 20th century, if a Holy Church Council passed it. But whoever knows the deadly danger which this Jewish band of criminals has always represented for the rest of the world and still represents will be more tolerant and understand. These signs, which were used at different times, were an effective method, so that the false Christians of the Jewish Fifth Column were recognisable and the real disciples of Christ could protect themselves from their destructive activity. If we could recognise them at the time in our days, then it would not have been possible for them to commit so successfully their betrayal and deceit, through which so many peoples were handed over to murderous Communism.

We will come back again later to the Holy Council of Toledo. To the Laws which were approved through the Church Canon 9 belong the Canons 14 and 15, which contain the wording for the conspiracy of Judaism and simultaneously the oath of loyalty to Christianity. Both were unfortunately used within the framework of an unfruitful attempt to secure the honesty of this false conversion.

In spite of all measures to prevent this, the Jew attempts, in every land which opens its gates to him, to exercise a rule over those who afforded him hospitality. Through Canon 17 it is attempted to make an end to a part of this activity by forbidding the Jews, among other things, to "have power over a Christian or control him" and ordering that they "in no manner command Christians, sell them, or have any kind of power over them."

For the Jews who overstep this law and also for the nobles and barons in public offices who violate it and give the Jews power over the Christians, penalties are ordered. Unfortunately, the Jews spurred on the rebellious spirit of the Visigoth nobles against the monarch, in order to secure their protection and thus made the efficacy of these laws largely worthless.

Another measure of the Holy Council for destruction of the Fifth Column is cited in Canon 18, which established a veritable espionage against Christians of Jewish descent within their very homes, by compelling their Christian servants to denounce their Jewish practices and offering them their freedom in exchange. In the law mentioned it is stated concerning the servants: "That at each time he who says and swears he is a Christian, and reveals the unbelief of his master and reveals his error, shall be set free."

Perhaps this measure for the destruction of clandestine Jewry in the bosom of Christian society was the most effective of all those previously cited. At that time it was logical that a servant who was almost a slave had interest in receiving freedom, if he revealed the secret Jewish practices of his masters who were only seeming Christians. In this respect the Prelates of the Holy Council really undertook a decisive step, for now the members of the Fifth Column in their own homes had to take heed before their own servants, who could any moment discover and report their secret Judaism. Unfortunately, the false Jewish Christians found ways and means in order to conceal their secret Judaism even in their own homes, and the measure was not sufficient in order to destroy the Fifth Column. Clandestine Jewry was only more resolute and concealed, as we shall see in later chapters.


BANISHING OF BISHOPS WHO GIVE POWER TO THE JEWS


This Holy Council concerned itself again with the condemnation of bishops and clergy who supported the Jews in a harmful way and manner. In addition it is stated in Canon 19, which was approved in Church Law 9:

"And when a bishop, priest or deacon provides a Jew with power, in order to somehow control the Church or to destroy the affairs of Christians, he must give so much of his property to the king as the Church affairs are worth which he entrusted to the Jew. If he has no property, in order to pay, he shall be expelled to the furthermost ends of the earth, so that he does repentance and realises his wicked act."

The Prelates of the Council also approved laws intended to prevent Christians of Jewish origin travelling from one city to another in order to secretly exercise their Jewish religion, when they were no longer subject to the control of the clergy where they currently were. Therefore it is stated in Canon 20:

"When they travel from one place to another, they must reveal to the bishop, priest or burgomaster their place of arrival. They must not remove themselves from this priest, so that the latter can provide proof that they have not celebrated the Sabbath and have not maintained the customs of the Jews. They shall have no opportunity to preserve their error and to hide themselves in order to remain in it. For the same reason they should pay heed to the laws of Christianity"

It is further stated that when they pretend to travel from one place to another:

"They must not leave the priests without permission, to whom they come, before the Sabbaths have passed and before the priests know that they do not observe the Sabbaths. And the priest of their place should write a letter to those of the other place through which these Jews come, in order both with the period of stay or also with the journeys, to avoid deceit. And they are instructed to carry this out exactly. If anyone does not follow our command, the bishop, priest or burgomaster of the place can order a hundred lashes of the whip. For we do not tolerate that they return home without the letters of the bishops or priests of the place which they visited. In the letters the days must be remarked, which they spent with the bishops of that city, how they have come there, when they leave it and have come home."

Without doubt the obligation was difficult for Christian servants to denounce their masters, who were also Christians but who practised the Jewish religion in secret, but it made it difficult for the secret Jews even to maintain in their homes the rites of the Sabbath and of the Jewish festivals. There therefore remained no other choice for them than to pretend a journey and to perform these rites in a secret unwatched-over place. After this cunning had been seen through, the Holy Council and the Christian monarch sought ways and means to control these journeys by secret Jews down to the last detail, in order to prevent that the official Christians as a result practised the Jewish religion.

The Law 11 perfects the preceding ones and renews the old law that the Jews must spend the Jewish feast days with a bishop or priest or—if that is not possible—with good Christians of the place, so "that they prove together with them that they are good Christians and live correctly." In this manner they sought to deprive Christians of Jewish origin of even the smallest possibility of keeping the Jewish feast days, in order to see if they would in the long run become honest Christians and no longer adhere to secret Judaism.


CLERGY FORBIDDEN TO PROTECT THE JEWS


Through the Law 23 the priests receive power, in order to carry out these laws, and the strict command is given them: "Not to protect the Jews or to cite grounds for their defence which give them the possibility of remaining with their error and their law." Clearly the problem of the Judases among the clergy was already then so great that the approval of this law through the Holy Synod was also justified.


EXCOMMUNICATION OF NEGLIGENT BISHOPS


"Canon 24: The priests of the Church must avoid falling into the sin, of leaving the peoples in their error. . . and therefore we add, in order to shake them out of their negligence, that a bishop who gives way to avarice or a bad idea and hesitates to fulfil these laws, if he knows their errors, their conceit and their folly and does not compel and punish them, will be banned for three months and must pay the King a pound in gold. If he does not possess this, he will be banned for six months, so that his negligence and weakness be punished. And we give every bishop who zealously serves God the power to check and restrain the error of those Jews and to correct their follies, and he does this in place of the negligent bishop and he completes what the other overlooked. If he does not do this, if he is negligent like the other bishop, fails to serve God zealously and is not conscientious, the King shall make good their error and punish them on account of their sin. The same which we have ordered for those bishops who are negligent in their task of correcting the error of the Jews, is valid also for all believers, priests, deacons, clergy. . ."

When the Council approved this law in its sacred Canon 9, it was declared that it was not only deadly sin if one supported the Jews, but also if the bishop, priests or cleric is negligent in the fulfilment of his duties in the struggle against Jewry, and this deadly sin would be punished with the excommunication of the guilty. Here one could now ask: How many prelates and high dignitaries of the Church would be excommunicated today if Canon 9 of the aforesaid Sacred Council were applied, since the committing of this deadly sin to support the Jews in any kind of form is so widespread among our present-day clergy?

In Canon 28 a very effective measure is ordered. The honesty of the Christian belief of Catholics of Jewish origin should not only be proved through the witness of the bishops, priests or burgomasters of the land, but also through the actions of the Christians themselves. It no longer suffices that they give the assurance of being honestly converted, but they must prove it through deeds. This law, however, deals even more strictly with Christians who, having already been unmasked as secret Jews and pardoned on demonstrating their repentance in words and deeds, were soon to be discovered again practising the Jewish religion. Concerning these recidivists it is stated in the law mentioned:

"That one will never more pardon them and they should suffer punishment without any kind of sympathy, be it now the death penalty or a lesser one which they deserve."

When this Canon was approved by the Holy Council, the doctrine of the Catholic Church in this respect was also firmly laid down. For, although Our Lord God is ready to forgive every sinner before his death, it is quite another matter to hold that the Jews, who represent a constant threat for the Church and mankind, must be punished by the civil authorities on account of their crimes. It is not permissible for them, in order to escape their justified punishment, to quote Our Divine's Saviour's sublime doctrine concerning the forgiveness of one's enemies, for He referred to forgiving the offences committed by one individual against another individual, not to the crimes or offences of an evildoer to the harm of society or of the nation.

The clergy who today stand in the service of Jewry, draw in this respect sophistical conclusions and attempt in a blasphemous way and manner to use the sublime teachings of love and forgiveness of Our Redeemer Jesus Christ, since they wish to prevent peoples threatened by Jewish enslavement from making use of their natural right to a just defence and from fighting against the criminal Jewish conspirators and allotting them a just punishment.

Moreover, one should not forget the great authority that Holy Church has always given to the Councils of Toledo regarding the definition of ecclesiastical doctrine and regarding the measures taken against the Jews by the 12th Council; their vigour, as doctrine of Holy Church, is even greater in view of the fact that, in the year 683, a new Council of Toledo, number 13, not only confirmed, in its Canon 9, the laws approved in the previous Synod, but also ordered that they should be eternally in force and constant, giving them the perennial character of a doctrine of the Church. To this end the aforesaid Canon 9 of the 13th Council of Toledo says:

"Although the synodal acts of the 12th Council of Toledo, which took place in the first year of government of our illustrious Prince Ervigio, were arranged and fixed by the unanimous judgment of our agreement in this royal city, we now add with firm resolve that these resolutions, as they are written or ordered, shall have eternal force and validity."



Sixteenth Council of Toledo
Set to Destroy Fifth Column

As we have already said, the Visigoth kingdom, after the almost universal conversion of the Jews to Christianity, had to fight tenaciously against a far more dangerous kind of Judaism: clandestine Jewry. The efforts of the 12th and 13th Synods of Toledo to destroy this powerful block of Jews in the bosom of Holy Church had completely failed. The all-embracing, energetic anti-Jewish collection of laws, which were approved by both Councils, was ineffective to destroy the dangerous Fifth Column, since they did not have the effect that the Christians of Jewish origin gave up their secret Jewish practices and became true Christians. The proof of this is that ten years later, when Egica already ruled, the 16th Council of Toledo concerned itself anew with this fearful affair. Already in the first law it is stated:

"Canon I: In the face of the falsehood of the Jews.—Although there are countless judgements of the old Fathers concerning the falsehood of the Jews and in addition many new laws, nevertheless, as per the prophetic prediction relating to their stiffneckedness, the sin of Judah is written as with an iron pen on a diamond, harder than stone in its blindness and obstinacy. It is therefore very necessary that the wall of their unfaithfulness is combated through the machinations of the Catholic Church more thoroughly, so that they may either improve themselves against their will or be destroyed in such a way that they perish for ever by judgment of the Lord."

After clarifying this point of doctrine, the Holy Council enumerates in the canon cited additional measures that should be immediately applied against the Jews.

This definition of the doctrine of Holy Church against the Jews served centuries later as basis for the later Popes and Councils asserting the death penalty for the secret Jews in the bosom of Catholicism. For defence of these doctrines and of the policy of Holy Church we have already cited that all states of the Christian and pagan world have always approved similar measures against spies or saboteurs of hostile nations and they also still approve them today.

It has never occurred to anyone to criticise a government because it executes members of the Fifth Column and traitors to the country. The whole Jewish propaganda is, however, already directed against the Church, because they, like all other lands of the world, held the death penalty for the Jews in the bosom of Christian society as justified, who carried on espionage in Christian society and wished to destroy or conquer it.

It is, of course, regrettable to kill a man. But if the peoples have the right to defend themselves, then Holy Church has it also, which defends not only herself but also the peoples who believe and trust in her, especially when we reflect that the Jews in the bosom of Holy Church not only organise an all-embracing network of the usual espionage and sabotage, but represent the most destructive Fifth Column in the same land, whose institutions they unfortunately also utilise. Thus without doubt action was taken against them on account of the State and for defence of Holy Church, whereby Holy Church and the Christian state directed themselves with one accord against them.

The ideal solution would be that the Jews voluntarily leave the land which generously accepted them and return to their homeland, that they should recognise the independence of every people, and not commit the crime of the worst espionage and sabotage as members of the most dangerous Fifth Column which has existed in the world. No one would then trouble them and the remaining nations could live in peace.

If in addition they commit crimes for which the supreme penalties exist, they are solely responsible for the just punishment they have received for such crimes in the course of history. In addition, they have in fact their own land, which has been allotted to them in the Soviet Union and in Israel. During the centuries when they had no homeland, they could have behaved like other immigrants, lived in peace with the peoples and recognised the religions which they accepted. Then nothing would have happened to them.

However, they betrayed the nations which allowed them hospitality, attempted to conquer them, to rob and destroy them, and did everything possible in order to destroy Christianity from its beginning onwards. They accepted it and attempted to disintegrate it from within through heresies. They gave impetus to the bloody Roman persecutions and furthered them. Through their crimes they called forth universal rejection and defence, not only from the side of the Church and Christian peoples, but also on the part of Islam and the peoples ruled by it.

The Jews themselves through their criminal, ungrateful and treacherous mode of action called forth the bloody repressive measures which the threatened peoples seized upon against them by making use of their right to justified defence. They complain about this repression but conceal the motives. It is the same as if the Romans, who wished to conquer Gaul and who had to mourn many thousands of dead in the battle, had been cynical enough to accuse the attacked Gauls of being murderers and persecutors of the Romans. Or if the Japanese, in the last war when they conquered China and suffered hundreds of thousands of losses, had possessed the insolence to describe the Chinese as murderers or persecutors of the Japanese. Then we could say: If the Romans had not fallen upon Gaul, they would also not have needed to lament that the Gauls killed thousands of Romans. And if the Japanese had not attacked China, they would also not have had to lament the death of their fellow-citizens.

While these and other peoples, however, have never struck upon the idea of lamenting over the losses and injuries which they suffered on grounds of their battles of conquest, the Jews for centuries have secretly and hypocritically begun the cruellest, most totalitarian and bloodiest war, and were cynical enough, to make a great outcry if religions or peoples justifiably defended themselves and killed Jews or robbed them of their freedom in order to prevent them from causing further harm. If Jews in the future wish not to bear the consequence of their stiff-necked, cruel universal struggle for conquest, they must abandon it. If they do not do this, they should at least be so brave and adapt themselves in a dignified way to the consequences as the other conqueror peoples of the world have done.



Seventeenth Council of Toledo
Punishes Jewish Conspiracies with Slavery

In the year 694, when Ervigio still ruled, the widely-branched conspiracy of false Christians was discovered, who secretly practised the Jewish religion and who had many aims. On the one side they wished to bring the Church into disorder and conquer the throne, one the other side to betray the country and destroy the Visigoth state.

At that time St. Felix, the archbishop of Toledo, had summoned a new Council, in which participated all prelates of the kingdom and only some from Gallia Narbonensis, since a plague prevented the others from coming. When the Holy Synod was already assembled, it learned about and received proofs of the secret Jewish conspiracy which was instigating a revolution in all classes and was thus so dangerous for Christianity and the Christian state that the Holy Synod condemned it. The Holy Synod had assembled in the Church of Santa Leocadia de la Vega in Toledo, and St. Felix performed the presidency in this terrible struggle and was the new leader of Christianity against the Jews.

The protocols of this Holy Synod are one of the most valuable documents and give details concerning what the Jewish Fifth Column in the bosom of the Church and also in the realm of a Christian or pagan people is capable of doing. We hold this document to be important not only for Catholics, but also for all men of whatever people or whatever religion who have to compete with the threat of Jewish Imperialism.

Most interesting in this Council is Canon 8, in which it is expressly stated:

"Concerning the condemnation of the Jews.—And since it is known that the Jewish people with wickedness, blasphemy, and the shedding of the blood of Jesus Christ, in addition through the violation of the oath (because, among other things they had sworn to be true Christians and not to honour Judaism in secret) they are polluted, so that the wickedness has no end, they therefore must weep that they have committed such a serious, horrible sin, who on account of their wickedness wished not only to destroy the Church, but have also attempted with tyrannical bravado to ruin the fatherland and the nation, and had rejoiced because they held their time to have come, and to have caused harm to Catholics. Therefore must this cruel, astonishing arrogance be done penance with a still more cruel punishment. So must judgment against them be all the stricter, and whatever is established of infamy must be everywhere punished. In connection with other affairs we here at this Council have learned of their conspiracy. Thus not only on account of breaking their promise have they polluted, through belonging to their sects, the garb (tunica) of faith with which Holy Church had invested them with holy baptism, but wished also to gain control of the royal throne through the conspiracy.

Since we have learned through their own confessions of this disastrous wickedness, they should be punished with irrevocable censure through the condemnation of our decree. Upon command, namely of our devout religious prince Egica, who serves the Lord zealously and is strong in Holy Faith, should not only the mocking of the cross of Christ but also the planned destruction of his people and country be avenged, against which they proceeded so cruelly. They shall proceed more strictly against them and their property be confiscated, which then falls into the state treasury. In addition they themselves, their women, children and other descendants in all provinces of Spain live in eternal servitude. They must leave their homeland, must be driven apart from one another and must serve whosoever the King so commands. . . Over their children of both sexes we shall dispose, so that, as soon as they are seven years old, they be separated from their parents and no relationship be allowed to them. Their own masters shall give them over to true Christians for education, so that the men marry with Christian women and conversely. As we had already said, it is allowed neither the parents nor the children to celebrate the ceremonies of Jewish superstition or to fall back upon any occasion again into unbelief."

As first commentary to this Holy Canon of the 17th Council we can make the assurance that, if this Synod of the Catholic Church had taken place in our time, both the archbishop St. Felix, who was president, as well as the entire Holy Council would have been condemned as Anti-Semites and Nazi war criminals by those cardinals and bishops who today more serve the Synagogue of Satan than Holy Church. These would impose censures and condemnations against those Catholics who defend the Church and their country against the Jewish threat.

These Church dignitaries cause the real Catholics and patriots to be condemned and disapprove of attacks upon the Jews, which are by far milder than those of the Holy Council which was led by the renowned Saint Felix, the archbishop of Toledo, whom the Church has canonised. On the other hand, through the dangerous conspiracy which the converted Jews and their descendants instigated, it is clear that the false Christians and secret Jews could proceed successfully against the laws directed against them of the preceding Councils and were strong enough in order to organise such an extensive plot.

In the face of the great danger, the Christian state and Church armed itself for defence and seized upon the most extreme measures, to enslave all Jews and to take away from them their seven-year old children, so that separated from their parents they received a Christian education and the possibility was removed from them of being attracted to the organisations of secret Jewry. By this it was wished to avoid that Judaism was passed on by parents to children, even if the parents in secret continued to be bound to Judaism.

Thus it was wished to attain that in the following generations the Fifth Column of the false Christians, who secretly adhered to the Synagogue of Satan would be completely destroyed. The fact that the children of the new generation should marry as grown-ups with good Christians or Christian women, was doubtless intended to give a further guarantee that the third generation of Fifth Column in question would be completely destroyed and the descendants of the Jews would be honest Christians. As we will see later, however, this kind of attempt failed, for the non-identified secret Jews could again and again secretly introduce the Christian children of Jewish origin into Jewish customs.

On the other hand the skilled intrigues of the Jews broke through all plans of the Holy Council and again condemned to failure the strict measures which the Church and the very Christian Visigoth monarchy had seized upon in defence against the Jewish threat.

In the records of this Holy Council we find a very interesting fact, from which emerges already at that time, thus almost 1200 years ago, several Jewish revolts had broken out against the Christian kings. This fact is confirmed to us by King Egica in his letter to the Holy Synod: "On several places of the earth they (the Jews) rebelled against their Christian princes, who killed many of them, according to the just judgment of God."

With these revolts against the princes they had clearly only success, when after hundreds of years experience they understood that they had to make the Christian peoples themselves, even if unconsciously, into their allies. In addition, the Jewish leaders pretended to be Christians and appeared as redeemers of these peoples and organisers of liberal and democratic movements, to give the mass of the people the seductive promise that they would rule themselves and free them from the yoke of the monarchy.

One must bear in mind that the terrible punishments which the 17th Council uttered against the secret Jewish conspirators found application in the entire realm of rule of the Gothic kingdom, with exception of the province of Gallia Narbonensis. This district was

". . . nearly depopulated"—as it is said in a letter from the prince—through a deadly epidemic and for other reasons. Therefore the Jews were to be allowed to live there as earlier "with all their property, under the duke of this land, so that they might be of use to the public income."

It is thus highly possible that the Duke of Gothic Gaul mentioned exerted pressure so that the Jews living in his district remained spared from the punishments imposed against the rest of the Jews in the kingdom by the Holy Council. As a result not only were these false Christians saved, but also many others from the affected districts fled from the threat of slavery and other punishments to Gallia Narbonensis. As a result the percentage of secret Jewish population in South France increased, where a second Judaea arose.

Admittedly they were only tolerated and protected in Gallia Narbonensis under the condition that they became honest Christians and did not secretly practise the Jewish religion. In other cases the severe punishments of the Holy Synod were applied to them. But, as was established in later centuries, these false Christians in no way gave up their Judaism and practised it so secretly that South France was famed in the Middle Ages as the most dangerous secret Jewish nest. The Jews skilfully pretended an apparent honest Christianity and erected in this region the headquarters of the destructive revolutionary heresy which by a hair's breadth would have destroyed the Church and the whole of Christianity in the Middle Ages. From this the catastrophic consequences became clear, which leniency and good-will in the face of such an infamous enemy as Judaism represents brings with it.

The Jewish revolt which Egica energetically repressed, whereby he was supported by the severe penalties of the 17th council of Toledo, had increased in great measure and was close upon destroying the Christian state and replacing it through a Jewish one. In order to understand this, we must investigate some preceding events:

The Catholic writer Ricardo C. Albanes writes concerning the situation of the Jews in the Visigoth monarchy:

"The Jews had increased as astonishingly in Gothic Spain as previously in ancient Egypt and here also gained great importance and wealth, so that they were valuable to the Visigoth conquerors. They particularly devoted themselves to trade, the arts and industry. Almost all doctors were Jews and there were also many Jewish lawyers. They chiefly had a monopoly in trade with the east, whereby their origin and language were very much to their favour. As important owners of businesses they had also many Christian servants, whom they treated badly. But the Jews gained control not only of the Gothic land, but did not cease where they could, from undermining the Christian faith. The fact that they supported the heretics, at first the Arians and later the Priscillians, and the activity of the Jew-Christians, made difficult the conflict between Christianity and Judaism in Spain, which led to both the Councils as well as the Kings themselves very soon seizing upon strict anti-Semitic measures."

Apart from this enormous power which they had gained, the policy of Holy Church and the Christian Kings of heaping with honours the Jews who had honestly been converted to Christianity, giving them valuable positions and even nobility titles, and opening to them the doors to the priestly office and high church posts, while at the same time prosecuting the false converts pitilessly—which, however, did not have the desired result of honestly converting them all,—had not the desired results. For then already they hypocritically pretended to be honestly converted, in order to have advantages and to obtain valuable positions which were given to the honestly converted. Thus they could more and more gain a foothold in the religious and political institutions of Christian society and obtain the highest power.

This position gave them hope of being able to conduct to victory a well prepared revolt, in order to destroy the Christian state and to replace it with a Jewish one. In addition they secured at the right time the military support of powerful Jewish centres in North Africa, which should fall upon the Iberian peninsula, when the general revolt of the false Christians, who practised the Jewish religion in secret, broke out.

The renowned Spanish historian Marcelino Menendez Pelayo declares the following:

"Since they wished to spread Christianity more rapidly and to establish peace between the two races, the 12th and 13th Council of Toledo permitted the Jews really unusual privileges (Plena mentis intentione), elevated them to nobles and freed them from the head tax. However, all was in vain. The Jew-Christians (Christians, who were secret Jews), who were rich and numerous under Egica, plotted against the security of the State. . . Danger threatened. This King and the 17th Council of Toledo took refuge in a last hard resort, confiscated the property of the Jews, declared them to be slaves and took away from them the children, that they might be brought up as Christians."

One can already discern how the Jews for twelve centuries have laughed at the noble efforts of Christians for peace and unity between the different races, in order to utilise this devout striving and to gain valuable positions, which permit them to destroy the Christian society and to subject the people which naively opened to them its frontiers. Today they still successfully utilise the noble wish for unity of the peoples and brotherhood of the races with similar infamous aims.

The renowned Dutch historian Reinhardt Dozy provides interesting details concerning the conspiracy investigated by us, which on the other side are also confirmed by the Jewish-Spanish Encyclopaedia authorised by Jewry. This historian writes about the Jews in the Gothic kingdom:

"Towards 694, seven years before Spain was conquered by the Musulmans, they planned a general revolt together with their brothers in belief on the other side of the Straits of Gibraltar, where several Berber tribes practised the Jewish religion and those expelled from Spain took refuge. Probably it was intended that the revolt should break out in several places at once, when the Jews from Africa had landed on the Spanish coast. But before it came to this the government was given knowledge of the plot. King Egica at once seized upon the necessary measures. Later he called a Council in Toledo and instructed his spiritual and worldly leaders concerning the punishable plans of the Jews and ordered them to punish this accursed race. Some Jews were sent to trial, and it was revealed that through the plot Spain was to be made into a Jewish state. The Bishops foamed with rage and alarm and condemned all Jews to the loss of their property and of their freedom. The king intended to hand them over to the Christians as slaves, indeed even to those who had previously been slaves of the Jews and who were emancipated by the king. . ."

This is a typical example of how the Jewish Fifth Column proceeds against the nations which has accepted them.



Christian-Jewish Reconciliation
Prelude to Collapse

After the death of Egica there occurred what so often happens to Christian and pagan states: the new rulers forgot to follow the wise policy of their predecessors further, and attempted to introduce all possible kinds of innovations, which in a short time nullified the years of conscientious work—the result of great experience. One of the reasons for the superiority of the Jewish devices, in comparison to our own, was that they have understood how to conduct over centuries a unified definite policy towards those whom they regard as their foes. On the other hand neither we Christians nor the pagans were capable of carrying out a constant policy towards Jewry lasting more than two or three generations, even if it was so arranged and founded on the basic right of self defence.

Witiza, the son of Egica, who followed him on the throne, began to nullify everything which his father had done, both the good as well as the bad. He was a very passionate man who in fact inclined to worldly contentment, but at first had good intentions and ascended the throne with the wonderful wish to forgive all enemies of his father and to attain the unity of his subjects. In the Chronicle of Pacense, Witiza is described as a conciliatory man who wished to make good past injustice and who went so far as to burn documents falsified in favour of the state treasury.

The false Jewish Christians, who then lived in arduous slavery, after their monstrous conspiracy had failed, saw in the conciliatory intentions and the just striving for unity of the realm, which they attributed to Witiza, the means of freeing themselves from the terrible punishment and of regaining their lost influence. They attained that he release them from the sorrowful servitude and—at least for the moment—placed them equal with the rest of his subjects. Witiza fell into the trap like others and believed the Jewish problem could be solved through Christian-Jewish reconciliation, which, on the foundation of mutual respect, equal rights, greater understanding and even brotherly and friendly coexistence of Christians and Jews, would make an end to a century-long struggle and would secure the internal peace of the kingdom.

Such reconciliation can be a wonderful, desirable solution, but is only possible when both sides really wish it. But if the one side acts in good faith and sacrifices for reconciliation its justified defence, it destroys its own means of defence and must trust powerlessly in the honesty of the other side. The latter on the contrary only utilises the magnanimous conduct of its former opponent and awaits the moment to give it its death thrust. Then the apparent reconciliation and the false brotherhood are only a prelude to death, or at least to collapse.

This has always occurred when Christians and pagans allow themselves to be deceived by the skilled diplomatic manoeuvres of the Jews and believed in their friendship and loyalty. For the Jews unfortunately only utilise these subtle requests in order to disarm those whom they secretly regard in their deepest hearts always as deadly foes, in order then, when they have once been lulled asleep through the aromatic nectar of friendship and brotherhood and are disarmed, to easily enslave or destroy them. The Jews have always followed the norm, if they are weak or dangerously threatened, of giving themselves out as friends of their foes, in order to be able to easier rule them. Unfortunately, they have had success with this manoeuvre in the course of centuries and still also today.

Jewish diplomacy is classic: In order to arouse sympathy, they describe the persecutions, slavery and murders, which their people has suffered, in the blackest colours, but carefully conceal the motives through which they themselves called forth these persecutions. If they have been successful in inoculating pity, they attempt to transform it into sympathy. Accordingly they fight without pause, in order to attain all possible advantages on grounds of this pity and sympathy. These advantages have always been directed at destroying the defence erected against them by Christian or pagan clergy or civil authorities, so that the Jews can set their plans for conquest over the unfortunate state into fact, which has naively destroyed the walls which earlier rulers had erected for defence against Jewish conquest.

Gradually, the Jews gain greater influence in the land through this manoeuvre, which affords them hospitality, and they go from being the persecuted to become merciless persecutors of the real patriots, who attempt to defend their religion or their land against the rule and destruction of the undesired aliens, until the Jews finally rule or destroy the Christian or pagan state, always according to what is planned.

Thus it also occurred under the rule of Witiza. At first the Jews were successful in arousing his pity and inoculating him with sympathy, so that he freed them from the hard servitude which the 17th Council of Toledo and King Egica had imposed upon them as defence against their plans of conquest. The defence of Holy Church and of the Visigoth monarchy against Jewish imperialism was thus demolished. Witiza placed them equal with the Christians as brothers, in order to later go still further, as is revealed by the renowned Chronicles of the 13th century, which were written by the Archbishop Roderich (Rodericus Toletanus, "De rebus Hispaniae") and Bishop Lucas de Tuy ("Chronicle of Lucas Tudensis"). Here it is described to us that, when the Jews had once gained the sympathy of the monarch, the latter protected and favoured them and allotted them greater honours than the churches and prelates.

As one sees they were successful, after their liberation and the granting to them of equal rights, in occupying higher positions than the prelates and Churches. All these measures naturally aroused the dissatisfaction of the Christians and clergy who zealously defend the Church. It is well possible that this increasing resistance finally influenced Witiza to strengthen the position of his new Jewish allies. As the Bishop Lucas de Tuy writes in his Chronicle, he caused those to be summoned back whom the Councils and the previous kings had banished from the Gothic kingdom. These returned in great number into their new promised land, in order to enlarge and strengthen their growing power in the Visigoth kingdom.

The historian of the previous century, Jose Amador de los Rios, who is known on account of his skilled defence of the Jews, admits, however, that Witiza, in relation to the Jews, undertook exactly the opposite of what his father and his predecessors had done: At a new national Council Witiza revoked the old Church laws and the laws which had been enthusiastically accepted by the nation, in order not to have to confess to the Catholic faith. He released those baptised from their oath, and finally placed many members of this despised race in high positions.

The consequence of these tumultuous incomprehensible measures was soon to be seen. In a short time the Jews had attained a really dangerous predominance and utilised all opportunities for their advantage. And perhaps out of revenge they welded new plans and secretly prepared to avenge themselves also for the humiliation under the Visigoth rule. This historian, whom no one can accuse of Anti-semitism and who in general is regarded by the Jewish historians as reliable source, has described to us with few words the terrible consequences which the policy of King Witiza, with its enticements to free the repressed Jews and later to attain the Christian-Jewish reconciliation and the reconciliation of both peoples—at the beginning of his period of government—had for Christians.

The Jesuit father Juan de Mariana, a historian of the 16th century, writes concerning the terrible transformation of Witiza:

"Witiza in fact at first seemed a good prince, who wished to return to innocence and to suppress wickedness. He lifted the exile which his father had imposed upon many, and as this were not enough, he gave them back their property, their dignities and offices. In addition he ordered the documents and trial records to be burned, so that no trace might remain of the crimes and disgrace which they had been accused of and for which they had been condemned in that unruly time. This would have been a good beginning, if things had proceeded further and everything had not altered. It is very difficult to tame unbridleness and power with reason, virtue and moderation. The first step to chaos was made when he listened to flatterers."

The Jesuit historian reports in the following concerning all the unskilled dispositions of Witiza, which he had approved by this obscurantist Council of which Amador de los Rios speaks. The commentary of Father Mariana concerning the laws, which openly allowed the Jews to return to Spain, is worthy of note:

"In particular—contrary to the old determinations—it was allowed the Jews to return to Spain and to live there. From that time onwards everything came into disorder and began to decay."

It is only natural that everything fell into disorder and went awry when the Jews were left government offices and the expelled Jews allowed to return. This occurred almost always in the course of history when Christians or pagans magnanimously extended the hand of friendship to the Jews and allowed them influence and power. For far removed from thanking this gesture of great-heartedness, the Jews have turned everything into an upheaval and cast into the abyss, to use the apt expression of Father Mariana.

The Catholic historian Ricardo C. Albanes describes the transformation in Witiza in the following manner:

"The energetic Egica had understood how to hold within bounds the rebelliousness of the Jews and the plots against the state by the Moslems. But his son and successor Witiza (700-710) became, after a brief period of praiseworthy conduct, a despotic and deeply blasphemous monarch. He threw himself into the arms of the Jews, provided them with honours and public offices. . ."

We find an impressive description of the lamentable perversity of Witiza in the valuable chronicle from the 9th century, which is known as the Chronicon Moissiacense. The black swamp of vice is described, into which Witiza and his court plunged, and it is asserted that a harem was erected in his place. In order to legalise this situation, he allowed polygamy in his kingdom and permitted—to the horror of all Christianity—even the Christian clergy to have several women. This condition is described in the brief Chronicle of Sebastian de Salamanca, who asserts in addition that Witiza furiously attacked the clergy who opposed his enormities. He even went so far as to dissolve Councils and to prevent by force that the Holy Church Laws were observed and placed himself openly against the Church.

But Witiza did not only dissolve a Council which condemned him, but also caused a new one to be called by the clergy who followed him unconditionally, which—as the Bishop Lucas de Tuy in his mediaeval chronicle, the renowned Jewish historian Juan de Mariana and other no less renowned chroniclers and historians report—took place in the church of Saint Peter and Paul in Toledo, in the city quarter, in which a Benedictine monastery was found. This Council approved the errors against the traditional doctrine of the Church and was therefore in fact a heretical Council, whose laws were illegal.

As the chroniclers and historians mentioned assert, at this heretical Council at first the doctrine and the canons of Holy Church were contradicted, which condemned the Jews and which commanded Christians, and in fact particularly the clergy, under threat of ban, to neither support the Jews nor to be neglectful in their struggle against them. At the heretical Council, in contradiction to the preceding, protective statutes were passed for the Jews and the return approved of those expelled under earlier kings. In addition monogamy was abolished and even the clergy allowed to have not only one but several wives.

The records of the heretical Council were lost. Through the chroniclers mentioned we have only knowledge of some matters regulated there. Various chroniclers of the Middle Ages even assert that Witiza became furious because his Holiness the Pope disapproved of his outrages, refused him obedience and called forth a scandalous schism, which, in order to lend this division validity, was authorised by the heretical Council in question.

The clergy faithful to Holy Church were so severely persecuted that many finally abandoned the monarch out of cowardice or convenience. Father Mariana writes, among other things, the following: At that time Gunderico, the successor of Felix, was archbishop of Toledo, who would have been a personage of great spiritual gifts and qualities, if he had had the courage to combat such great wickedness. There are people who in fact are displeased by wickedness, but who are not courageous enough to oppose him who commits it.

In addition there remained still various priests who held high and kept pure the memory of the preceding time and did not approve of the excesses of Witiza. These he had persecuted and tortured in all ways until they were of his will, as happened with Sinderedo, the successor of Gunderico, who went with the current of the time and was so subservient to the king, that Oppas, the brother or—as others assert—the son of Witiza, was replaced by the Church in Seville, where he was archbishop and sent to Toledo. As a result a new disorder arose; for it was against the Church laws that in this city two prelates should simultaneously be in office.

In this as in many other cases, it was possible for the Jews through the pity which later became sympathy and pro-Semitism—under the pretence of an apparent reconciliation or Christian-Jewish brotherhood—to first free themselves from servitude and later to influence the monarch, so that he allowed them high government posts. With this as also with other affairs these facts go with the disorder and perversity of the Christian State, the upward rise of evil and the persecution of the defenders of Church and nation together. Unfortunately at the time of Witiza there was no Saint Athanasius, Saint John Chrysostom or Saint Felix who could have saved the situation. On the contrary the archbishops and bishops were more concerned to live comfortably than to fulfil their duty, and they finally submitted themselves to the tyrant and went with the times. Such a situation had to lead to a terrible catastrophe for Christian society and the Visigoth church, which after a short time was subjected to a bloody devastating struggle.

The situation which we investigate here, is particularly important because it is so similar to the present situation. Holy Church is threatened with annihilation by Communism, Freemasonry and Jewry and unfortunately nowhere appears a new Saint Athanasius, Saint Cyril of Alexandria or Saint Felix in order to save the situation. The wicked concern themselves with destroying the defence of the Church, to alter its rites, to bind the hands of the Christians and to hand them over as in the past to Jewish imperialism. The good are cowardly, for at the moment it is still not clear which cardinals or prelates will effectively defend Holy Church and mankind, which today more than ever are threatened by Jewish imperialism and its Communist revolution.

We recommend ourselves zealously to our Lord God, that he may send in this as in other cases a new St. Athanasius or St. Bernhard to save the Church, Christianity and mankind from the terrible catastrophe which threatens them.

The high dignitaries of the Church must bring before their eyes that they, if they go with the times and vacillate like the higher clergy at the time of Witiza, are just as responsible for the catastrophe which then falls upon the Christian world as the Jews themselves. They are then as guilty as the majority of those prelates and clergy who, in the last days of the Visigoth kingdom, through their cowardice and love of comfort, made easier the cruel destruction of Christianity on the frontiers of the kingdom, which the Musulmans conquered with the effective and decisive support of the Jewish Fifth Column.

The government of Witiza is another classic example of what happens to a nation which the Jews wish to destroy and which, lulled asleep and deceived by the apparent wish of founding the Christian-Jewish reconciliation, the unity of peoples, the equality of men and similar ideals which are too beautiful to be honest, concede to the Jews, who are out for destruction and conquest, high positions in the nation. History shows us that in such cases the Jews spread immorality and perversion by all attainable means, for it is relatively easy to destroy a land weakened by these two vices, because it cannot properly defend itself. It is a strange coincidence that even in the case of the Gothic kingdom, when Witiza conceded to the Jews high positions in the government and society, all possible perversions and immoralities spread out there and even the king and his closest advisors did not remain spared by this. This king abandoned himself to ignoble Jewish counsellors and advisors.

The perverted morals which distinguished the government of Witiza and the short rule of Roderich, are described to us vividly by the Jesuit Father Mariana:

"Everything consisted in banqueting with rare foods and wines which consumed the energies, and in perverted immorality, for which the nobles gave an example; and the majority of the peoples lived immoderately and disgracefully. They were suited to make revolts, but very unskilled in the art of reaching for arms and acting resolutely against the foe. The government and the high esteem which had been attained through bravery and effort, went down in superfluity and contentment—as usual. All strictness and effort, through which they had grown great in war and peace, perished through the vices, which also destroyed military discipline, so that there was then nothing more perverted than morals in Spain, and the people as nowhere else was to be had for a gift."

The commentary of the cautious historian Jose Amador de los Rios to these lines is also very interesting:

"It is impossible to read these lines, which we take from a very highly regarded historian, without attaining the conviction that a people reduced to such a state stood on the brink of a great catastrophe. No noble, greathearted feelings had survived this violent storm. Everything was mocked and disgracefully slandered. These crimes and errors had to be atoned for and punished. And only a few years passed before the places of pleasure were soaked with Visigoth blood and the palaces were consumed by Musulman fire, which the effeminate successors of Ataulf had built."

We must allude to two important coincidences: First there was then in Christianity no more perverted society than that of the Gothic kingdom. This coincides with the fact that in Christianity there was also no other kingdom where the Jews had such great influence. For the rest remained true to the traditional doctrine of the Church and continued to fight more or less against Jewry. Secondly such perversity came about particularly when the chains were removed from the Jews, which had prevented them from doing evil, and they obtained high positions in the Visigoth society.

Twelve hundred years after these events, the methods of Jews have still remained essentially the same. They wish to overthrow authority in the USA, England, and other western states and therefore spread immorality and perversion there. Many patriotic writers have accused the Jews as being principal agents of white slavery, of trading with heroin and the dissemination of pornographic, destructive theatres and cinemas. All this harms the American, English and French youth and the other lands, whose decline Jewry has resolved upon. As one sees, the methods have little altered in twelve hundred years.



The Jews Betray Their Most Loyal Friends

Witiza, who threw himself into the arms of the Jews and surrounded himself with Jewish advisors, filled the measures of madness in that he—according to our opinion—followed a suicidal policy. As some assert, under the pretence of being peace-loving and in the opinion of others in order to be able easier to suppress the opponents of his absurd policy, who from day to day increased in number and strength, he had weapons turned into ploughshares and the walls of many cities with their powerful fortresses levelled to the ground, which would have made difficult the invasion by the Musulmans. Meanwhile, the Jews betrayed their truest friend Witiza and aided the invasion from North Africa, in order to destroy the Christian state and if possible the entire European Christianity forever.

The Archbishop Rodericus Toletanus and Bishop Lucas de Tuy describe, in their above-mentioned chronicles, how the government of Witiza tore down the city walls, destroyed the fortresses and had the weapons transformed into ploughs.

Marcelino Menendez Pelayo, the renowned Spanish historian of the previous century, writes concerning the treachery of the Jews:

"The indigenous population would have been able to show resistance to the handful of Arabs who crossed the Straits, but Witiza had disarmed them, levelled the towers to the ground and had the lances turned into harrows."

While the Visigoth kingdom disarmed under the influence of the Jewish advisors and friends of Witiza, dismantled its defence and destroyed its war power, the Jews encouraged the Musulmans to fall upon the Christian kingdom and to destroy it. Great preparations were made in North Africa for this.

Into the land which the Jews wished to destroy they introduced pacifism, and into the land which should serve them as a tool to destroy the other, a warlike spirit. These classical tactics the Jews have applied in the course of centuries in different states and use them today with a perfection, in which they have attained experience in the course of centuries. It is worthy of note that at the present time the Jews preach—directly or with the help of freemasonic or theosophical organisations, Socialist and Communist parties, secret infiltration in different Christian churches, press, radio, and television controlled by them—Pacifism and disarmament in the free world, while in the Soviet Union and the other states under the totalitarian dictatorship they incite the peoples to war.

While towards the end of the last war the USA and England disarmed in a dangerous way, they handed over to Communism vitally important positions, simultaneously destroyed the basic defence of these two great powers, and even traitorously betrayed to the Soviet Union and other Communist lands armed to the teeth the very weapons which they had stolen from the other countries. The Fifth Column has controlled the governments in Washington including atomic and rocket secrets. The tactics are fundamentally the same as twelve hundred years ago.

If the American and English people do not open their eyes at the right time and diminish the power of the Jewish Fifth Column in their states, they will soon find their lands desolated and ruled by a Bolshevist-Jewish horde, who will enslave them, as it did more than twelve centuries ago with the Christian Visigoth kingdom. It is curious to observe that the Jews always use the same tactics down to the last details.

In the USA we have witnessed in different places the fulfilment of the words of the Bible passage "weapons shall be turned into ploughshares." But this sublime ideal is only capable of being carried out if "all" disputing parties do it simultaneously. Today the Jews utilise it, as twelve hundred years ago, in order to introduce Pacifism and disarmament into the lands whose decline they plan, i.e., the peoples of the world, who still do not live under their totalitarian Communist dictatorship. For in the Socialist states where they have already erected this dictatorship, which serves for enslaving the free world, they have in no way transformed their weapons into ploughshares, but created the most gigantic destructive armaments industry of all times.

Thus on one side the peoples of the Free World are lulled asleep with pacifistic sermons, immorality and disunity, which the Jewish Fifth Column carries on. However, on the other side of the Iron Curtain the destructive invasion is prepared, which will suppress the free peoples after its victory, if they allow the traitorous Fifth Column of the Jews in their land to exist further, which makes easier the victory of Communism at a given hour, as it also at a suitable moment made easier the destruction of the Christian state of the Visigoths.

Around the year 709 the dissatisfaction of the nobility and of the people with Witiza had become so great that his position became untenable. At this moment the Jews gave us a new lesson in their high politics. A method was used which after twelve centuries has been very successfully perfected. When they believe their cause is lost, they allow before the defeat elements to appear in the enemy camp, so that afterwards, when his victory is unavoidable, these Jews fight always to remain on top and, if possible, to reach the head of the new government. So it is the same whichever side wins, they are always masters of the situation. With scientific mystery they apply the principle that the sole way to guess a card is that of placing them all simultaneously.

This was one of the great secrets of the constant victory of Jewish imperialism in the course of centuries and as a result the Jews arrived at world domination. Therefore all religious and political leaders of mankind should be conscious of this classic manoeuvre of high Jewish policy (diplomacy) in order to meet the deceit in advance and not to fall into the trap.

When the cause of the protector and true friend Witiza was practically lost, the Jews had no scruples about betraying him, in order at the right time to conquer decisive positions in the enemy camp, which made it possible for them to control him after the victory. The following details for which we have to thank the energetic research of the learned historian Ricardo C. Albanes, are very informative:

"This degeneration and despotism called forth a great dissatisfaction, which since the beginning of the year 710 burdened the dynasty of Witiza. The renowned Eudon, a Jew—so it is asserted—who concealed his race, placed himself at the head of the Spanish or Roman party, since he was threatened through the reintroduction of the burdening racial law abolished by Recceswinth, and gained control of Witiza by means of a rapid and skilfully carried out plot. In an assembly (Roman Senate) the rebels conceived the idea of electing Roderich, the grandson of the great Recceswinth, to whom the Roman Spaniards had so much to thank, because he abolished the hated Gothic privileges (which had subjugated the Spanish-Latin race conquered by the Goths) as King. Roderich, who led a homely life, rejected the crown which the plotters offered him, but finally gave way and accepted the throne. He at once rewarded Eudon and appointed him as Conde de los Notarios, i.e., as minister of state, who possessed the full royal confidence."

After the conspiracy was successful, the agreement of the majority of the powerful of the Visigoth kingdom, who were already dissatisfied, apparently legalised the rule of Roderich.

On the other hand Witiza died a natural death soon after his fall, so some assert, but according to others, cruelly tortured by Roderigo who had his eyes cut out. This last version is probable if one bears in mind that Witiza also had the eyes of Roderigo's father cut out a couple of years before and had him murdered. Witiza thus had nothing good to expect of the son of Teodofredos, who was tortured in the described manner and way.

In this manner international Jewry repaid the great good deeds of Witiza, who not only released the Jew-Christians of the kingdom from slavery, but also called back the Jews from exile, allowed them all to freely practise the Jewish religion, appointed them to high positions and displayed complete trust in them in relation to Christian-Jewish reconciliation and the brotherhood of the peoples.

For the Jewish imperialists the friendship of Christians or pagans is only a means, in order to have advantages which make easier the task of Jewry to destroy its foes through the destruction of their inner defence and to conquer the remaining peoples. All in all they also finally betray and in a cruel manner and way the simpletons who throw themselves into their arms or unconsciously join in their game. Woe to the wretches who allow themselves to be deceived through the proofs of friendship and the countless examples for the tragic end of those who childishly believed in such friendship and allowed themselves to be bluffed through such proven diplomacy.

The decisive influence which the Jew Eudon, the minister of state of King Roderich, must have had on this man, who did not even wish to be king and only agreed after the repeated visits of the Jews, is easily understandable. For in the first place the originator of a new political situation has at least for a time influence accordingly, and there is no sign that the weak Roderich, who had also given himself up to vice and debauchery, would have attempted to shatter the power of his minister of state.

On the other side the policy of Roderich was already so suicidal that it clearly was influenced by those who planned his destruction and hence the destruction of Christianity with the declining Visigoth kingdom. The favourable influence which Relayo, the leader of the royal guard, might have been able to exert is not to be traced, and it is clear that others determined the policy of the weak monarch, who transferred the command over a part of his army to the archbishop Oppas. The latter was not only a close relative of Witiza's, but also his right hand in the leadership of the catastrophic church policy of the monarch. In addition King Roderich, particularly as the Musulmans with aid of the Jews undertook the invasion of the kingdom from the south, was occasioned to undertake a campaign in the north to conquer the Basque land, which the Goths had never been able to conquer.

The historian Ricardo C. Albanes alludes to the fact that Tarik ben-Ziyad in those days was able to push forward the front by four thousand Saracens up to present-day North Morocco and he goes on:

"At that time the traitorous Count Julan, the governor of Ceuta and one of the conspirators, surrendered to him this valuable key position to the Straits of Gibraltar, encouraged him to immediately move over to Spain, and offered himself as leader. At the court in Toledo these events were attributed no importance and they were shelved as risky enterprise, which could easily be prevented by Teodomiro, the duke of Betica (Andalusia). On the contrary, the king was even persuaded to move with his army to Northern Spain, in order to conquer the land of the Basques, which even the most mighty Gothic monarchs had not succeeded in doing. And to make this mobilisation final, Pamplona rebelled—caused through the intrigues and the gold of the powerful old Jewish organisation in this city. Meanwhile Tarik at the head of the Berbers crossed over the Straits of Gibraltar and defeated the armies of the loyal Teodomiro in the Betica. This war-skilled general then wrote the famous letter to Roderich—which was found in the Basque land—in which he anxiously begged for help."

When the sons of Witiza and the treacherous archbishop Oppas had already concluded a secret alliance with the Jews and Musulmans, Roderich committed the deadly fault of transferring to them the command over an important part of the army, which was to supply the decisive battle against the invading Musulmans. On the eve of the battle, which the Spaniards call the Guadalete, the sons of Witiza treated with the Gothic nobles and the Jewish conspirators.

This is reported in the Arabic Chronicle "Abjar Machmua" and laid in the mouth of the nobles:

"This son of a dog, Roderich, has gained power over our kingdom, although he does not belong to our kingly family and is rather one of our lowly. These tribes from Africa do not come in order to settle in our land but solely and only in order to get plunder. When they have attained their intention, they will withdraw again and leave us alone. Let us flee in the moment of struggle, and this misery will be conquered.

The twelve thousand Musulmans sent by Tarik fought on the next day against the hundred thousand of Roderich, the Christians led by archbishop Oppas and by the sons of Witiza. The battle naturally developed favourably for the Visigoths. But at a convenient moment the traitorous archbishop and the two sons of Witiza did not flee but went over with their armies to the Islamic side and destroyed—as the Arab Chronicler "Al-Makkari" reports—the rest of the troops who had remained loyal to King Roderich.

As most historians assert, Roderich lost his life in this decisive battle. In different regions of Spain the memory still lives on today of the treachery of archbishop Oppas, who, as worthy imitator of Judas Iscariot, betrayed Christ and Holy Church and worked decisively with the latter's enemies for the destruction of Christianity in the once glittering Visigoth kingdom. As a great friend of the Jews, like his relative Witiza, he finally betrayed, together with the Jews, his country and the Church in a fateful way. The Jews now utilised the almighty power of pagan Rome.

Unfortunately in the present time there are in the upper clergy many who act exactly in the same way as archbishop Oppas and in secret alliance with Jewry make easier the successes of Communism and of Freemasonry, while hampering the clergy as well as the worldly leaders who defend Holy Church or their country, which are threatened by Jewish imperialism and its Freemasonic or Communist revolutions, exactly as the archbishop Oppas attacked in the back the army of Rodrigos, who defended Christianity in these decisive moments.

May Our Lord Jesus stand by Holy Church and mankind against the treachery of the Oppases of the 20th century! In the Spanish Encyclopaedia (Espasa Calpe) there is a report based on Christian Chronicles concerning the treachery of archbishop Oppas:

"After the troops of Tarik had been reinforced through 5,000 Berbers—whom Murza had mustered—many Jews and the Christian supporters of Witiza (a total of about 25,000 against 40,000) took on the battle. This lasted two days, and on the first day the Visigoths were at au advantage, because the Berbers had no cavalry. Then Sisberto and Oppas committed treachery and went over to the enemy. Although the centre of the army under the king fought bravely, it was defeated (19th and 20th June).

Concerning the treachery of the archbishop Oppas, who lost a great empire for Christianity, the Jesuit historian of the 16th century, Juan de Mariana, reports. He describes how this prelate at first aided the sons of Witiza in the preparations for the black conspiracy, and then he writes about the role which Oppas played in the decisive battle:

"The victory was doubtful almost the entire day, undecided. Only the Moors showed weakness, and it appeared as if they wished to turn back and flee, when—oh, unbelievable wickedness!—the archbishop Oppas, who until then had kept concealed his treachery—as he intended—suddenly went over to the side of the enemy with his men. He joined forces with Julian, who had gathered around him a great number of Goths, and attacked our men at their weakest place. The latter were astonished at such a great treachery and were too exhausted by the fight to withstand this new onslaught, so that they could easily be defeated and driven to flight.

It is only natural that there are differences in the figures given by Christian and Musulman historians for both armies. But without doubt the Christian army was in all cases numerically larger than the Saracen and only through the betrayal of Archbishop Oppas and the conspiracy principally directed by the Jewish Fifth Column could such a great kingdom be conquered so quickly by a small army.

With justice King Roderich scarcely attached importance to the Islamic army, for this consisted only of a small contingent of the invading army. But he did not reckon with the secretly planned treachery and also not with the extraordinary power of the "Jewish Fifth Column," which—as we shall later prove—played a decisive role in this struggle. May with God's will the nations of the free world learn from history and, if they also hold themselves far stronger than the nations ruled by Communism, they should nevertheless still keep before their eyes that in a war all their calculations could be fatefully false, if one permits the Jewish Fifth Column to secretly undermine the free states. For at the given moment they can bring the defence to a complete collapse and aid Communism to an easy victory.

In order to complete these proofs for the destruction of a Christian state more than twelve hundred years ago and its responsibility through the Jewish Fifth Column by the foes of Christianity, we will quote different historical evidence by Christians, Musulmans and Jews, from which it is revealed with certainty that the Jews in the Gothic kingdom and outside it stood in close connection with the Musulman invasion and supported it in different ways. All sources which we quote are undisputed and originate from respected chroniclers and historians. In addition, it is improbable that in the midst of this centuries-long deadly war between Christians and Musulmans both parties would have united in blaming the Jews for the betrayal of the state in which they lived. The Jewish authors are, however, likewise of one opinion with that previously quoted concerning this historical event.

The renowned Marcelino Menendez Pelayo writes the following:

"It is proved that the Jews living in Spain infamously supported the invasion of the Arabs and opened to them the gates of the most important cities."

Reinhart Dozy, the Dutch historian descended from the Huguenots, who enjoyed such high regard in the last century, gives in his masterwork History of the Musulmans in Spain a series of details from which is revealed that the Jews gave the Saracens valuable aid and made easier to them the conquest of the Gothic kingdom.

Dr. Abraham Leo Sachar, the American Jewish historian and director of the Hillel Foundation for the Universities in the USA, stresses among other things, in his work "History of the Jews," that Arab armies had crossed over the Straits separating them from Spain and taken control of the land. In so doing the decadent position of the Visigoth kingdom and also without doubt the sympathetic conduct of the Jews were of valuer

The Committee for Jewish education of the United Synagogues, which has its seat in New York, officially published the work of Deborah Pessin "The Jewish People," in which it is stated:

"In the year 711 Spain was conquered by the Musulmans, and the Jews greeted them with jubilation. From the lands to which they had fled, they returned to Spain. They stormed towards the conquerors and helped them to capture the cities."

This official Jewish publication briefly summarises the activity of the Jews, which is proved to reveal two aspects: On the one side the Jews in North Africa, who had emigrated from Spain a century before, joined together with the invading Musulman armies. On the other side the Jewish inhabitants of the Gothic kingdom, the Fifth Column, opened the gates of the kingdom to the invaders and destroyed the defence from within.

The Jewish-German historian Josef Kastein writes in his work "Geschichte und Schicksal der Judan" (History and Destiny of the Jews), which he dedicated with deep respect to Albert Einstein: "The Berbers helped the Arab movement with their expansion to Spain, while the Jews supported the enterprise with money and men. In 711 the Berbers led by Tarik crossed the Straits and took Andalusia, The Jews provided pickets and garrisons for the district.

This Jewish historian thus reveals to us the valuable fact that the Jews financially supported the invasion and conquest of the Visigoth kingdom.

The Jewish historian Graetz mentions that the Jews in North Africa and in Spain were active in the conquest of the Visigoth kingdom through the Musulmans and states further: "After the battle of Jerez (July 711) and the death of Rodrigo, the last king of the Goths, the victorious Arabs advanced further, and everywhere they were supported by the Jews. In every conquered city the Musulman generals could leave behind a small garrison of their own troops, for they needed their men in order to subject the land. Therefore they authorised the Jews with guarding the captured places. Thus the Jews, who had once lived in servitude, became masters over Cordoba, Malaga and many other cities.

The rabbi S. Raisin alludes to the fact that the invasion in Gothic Spain was carried out by an army "of twelve thousand Jews and Moors", which was led by a Jew converted to Islam, the son of Cahenas, a heroine who belonged to a Jewish Berber tribe and was the mother of Tarik-es-Saids. It is then further revealed: "In the battle of Jerez (711) the Visigoth king Rodrigo was defeated by one of the generals of Cahenas Tarif-es-Said", a Jew of the tribe of Simon. "Therefore the island was given the name Tarifa. He was the first Moor who trod upon Spanish

It is strange that this rabbi, although he writes that Tarik-es-Said had gone over to the Mohammedan faith, calls him a Jew of the tribe of Simon. Whoever knows how to value the conversion of the Jews to another religion can easily explain this, for, apart from rare exceptions, these conversions were always false.

The Arab historians mention in their Chronicles that the Jews assisted in the invasion and conquest of the Visigoth kingdom. In a Chronicle consisting of a collection of traditions, which was compiled in the 11th century and is known as "Abjar Machmua", among other things the conspiracy of the Jews against Rodrigo is mentioned.

These Jews joined together on the eve of the decisive battle in the Visigoth camp with the sons of Witiza and the dissatisfied Gothic nobles. Still further details are known about the complicity of the Jews living in Spain, for, as it is stated, the Musulmans, if many Jews lived in a city, leave the guarding to the latter, together with a company of Musulmans, while the main army moved on. In other cases they entrusted the guarding of conquered cities solely to the Jews, without leaving behind an Islamic detachment. Thus it is stated in the Arab Chronicle mentioned, concerning the capture of Cordoba: "Moguits assembled the Jews in Cordoba and entrusted them with the guarding of the city", and concerning Seville, "Muza entrusted the guarding of the city to the Jews." The same is reported of Elvira (Granada) and other cities.

The Saracen historian Al-Makkari gives us no less interesting details concerning this matter and writes concerning the invading Musulmans:

"They usually assembled the Jews with some Musulmans in the fortresses and authorised them with the guarding of the cities, so that the rest of the troops could move on to other places."

The Islamic Chronicler Abn-el-Athir provides us with various details in his Chronicle "El Kamel" concerning the Musulman invasion in the Gothic kingdom and the Jewish complicity in this. These details are also later confirmed by the Musulman historian "Ibn-Kahldoun" born in Tunis in 1332 in his renowned "History of the Berbers". From him we take over the following details, because it is of great importance, in order to make clear what the Jews understand by Christian-Jewish reconciliation or brotherhood.

Ibn-Khaldoun bases himself upon Ibn-el-Athir and writes that, after the Musulmans had captured Toledo, "the remaining detachments conquered the other cities to which they had been sent, and that Tarik left behind in Toledo Jews with one or others of his companions and used them. . ."

And what happened to the Christian civil population when the latter was delivered to the Jews? Can it be possible that the Christian-Jewish reconciliation and friendship, which the Jews betrayed, as we have already sufficiently proved, now when they had already bound their victims, served to allow mildness and tolerance to govern?

The Chronicle of Bishop Lucas de Tuy provides us with revealing details in this respect. The representation of the events is later repeated by almost all Toledo historians.

"When the Visigoth capital was occupied by Tarik-ben-Zeyad, the Christians left the city, in order to celebrate in the nearby Basilica of Santa Leocadia the passion of the Saviour on Palm Sunday (715). The Jews utilised their absence, delivered the throne of Leovigild and Reccared to the Musulmans, and the Christians were murdered partly in the open air and partly in the Basilica itself."

The Jewish historian Graetz gives a version, which agrees with the preceding. He writes that:

". . .when Tarik appeared before Toledo, this city was guarded by a small garrison and that . . . while the Christians prayed in the church for the salvation of their land and their religion, the Jews opened the gates to the victorious Arabs on Palm Sunday 712, received them with applause and thus avenged the misery, which they had had to suffer in the course of a century at the time of Reccared and Sisebutus."

Naturally this Jewish historian does not mention the murders of Christians, which then followed and which the Bishop Lucas de Tuy expressly describes in his Chronicle and the majority of the ancient historians from Toledo. For this there exists an interesting case of precedence: Approximately a century before, the Byzantine Emperor Heraclius had urged the Visigoth monarchs to drive the Jews from Spain since their presence in Christian states represented a danger for the latter's existence. He quotes the fact that the Jews "bought 80,000 captive Christians from Cosroes, whom they killed without pity." Unfortunately Sisebutus in no way exterminated the dangerous deadly Fifth Column at its root, but had the Jews choose between expulsion and conversion. As a result he caused the majority to apparently convert themselves to Christianity and thus made the Jewish Fifth Column in the Christian State into a Fifth Column in the church itself, as a result of which they became still more dangerous.

Without doubt Musulmans and Jews must have participated in the murders of Christians, even if on the one side the mildness and tolerance of the Arab conquerors in Spain is even recognised by Jewish writers, and on the other side the facts prove that the Jews always, when they could satisfy their hatred on the Christians, organised murders and then had them carried out by the pagans in Rome. On the other side a victorious heresy or revolution led by Jewry has often degenerated into murder of Christians, not to speak of Jewish-Communist revolutions of our days, where mass murders are the order of the day.

In face of the recognised tolerance of the victorious Arabs in Spain and of the facts which we investigate, one can easily imagine who were the chief instigators of the massacre of Christians in the subjugated Gothic kingdom.

However this may be, one thing is clear: The Christian-Jewish policy of reconciliation, which Witiza began in the Visigoth kingdom, had catastrophic consequences, for in the long run it brought the destruction of a Christian state, the loss of the independence of the country and even cruel murder of countless Christians.

In conclusion we will quote what the great friend of the Jews, Jose Amador de los Rios, who cannot be accused of Antisemitism, writes about the Musulman invasion:

"And how in the meantime did the Jewish people behave? Did it perhaps arm for defence of its chosen fatherland? Or did it remain neutral in the midst of such devastations when no resistance could be offered further against the onward storm of the victors? The love of one's country, i.e., the love of the earth, where one was born and gratitude for the last Statutes of the Goth Kings certainly ought to have occasioned that people to put together all its powers with those of the Visigoth nation, in order to ward off the foreign invasion, and also at the same time to open its gold coffers, in order to satisfy the urgent needs of the state."

But against these reflections stood the ancient hatred and the lively memory of a disgraceful past. On the other side the situation brought to the Jews as a people which had its home in all corners of earth, their general and special interests, their customs and a permanently erroneous mode of life, the wish and striving for what was new, while their powerful religious fanaticism impelled them to turn against their hated hosts as enemies of their faith, in order to hasten their destruction and ruin. Thus the Musulman conquest on the entire Iberian peninsula was furthered and spread. Noble cities, in which the wealthy Jewish race was represented in great number and which would without doubt have cost the armies of Tarik and Muzas much blood, were handed over to them by the Jews, who later expected them and joined in brotherhood with the Africans."

Finally we will quote two very interesting details, which the official monumental work of Jewry, the Jewish-Spanish Encyclopaedia, makes. Under the word "Espana" (Spain) it is expressly stated:

"It is undisputed that Muza, who in spite of the convincing demands of the party of Witiza was still unresolved to send his armies to Spain, decided finally only upon the secret information of the Spanish Jews who reported to the Emir concerning the military incapacity of the crown, the ruinous condition of the castles, the exhausted state treasury and the embitterment of the nobility and of the people at the general oppression."

Then it is stated further:

"On 19th July 711, Tarik annihilated the Visigoths in the battle of Jana, or on the Guadalete, in which Rodrigo apparently lost his life. At this historic encounter one saw many Jews from North Africa fight on the side of the victor. Immediately their Spanish fellow believers rebelled everywhere, and placed themselves at the disposal of Tarik and Muza. . ."

In this chapter, we wished to provide an idea of how, twelve hundred years ago, Jewish imperialism and its Fifth Column in the bosom of the Church destroyed a Christian state. But we can give the assurance that experience in twelve centuries has helped Jewish Imperialism and its Fifth Column to perfect their methods down to the last detail.



The Church Councils Fight Jewry

In face of the repeated false conversions of the Jews to Christianity, Holy Church attempted to seize upon various precautionary measures, which were approved at the individual Councils.

The Council of Agde—a city in South Gaul—which took place in the year 506 under the protection of Saint Caesarius, the primate of the province of Aries, and was tolerated by Alaric, ordered the following:

"Law 34: Concerning the acceptance of Jews who wish to be converted. Since the falsehood of the Jews often breaks out again, they shall, if they wish to be converted to Catholic law, be catechism pupils for eight months, and if it is revealed that they come in purity of faith, they shall be baptised after this period". . . The facts show, however, that this term of trial had no value for the guarantee of the honesty of their confessions."

At the Trulanian Council, in the year 692, which is authoritative as a supplementary Council to the 5th and 6th Ecumenical Councils, it was announced that the heresy of Nestorius was renewing Jewish godlessness, and in Canon 1 it is stated:

"We also simultaneously recognise the doctrine which two hundred divine fathers spread in Ephesus, who prosecuted the foolish division of Nestorius as deviating from the divine destiny, who declared that Jesus Christ was a man for himself, and thus renewed the Jewish blasphemy."

In Canon 11 the priests were threatened with deposition if they maintained close relations with the Jews. Thus one sees that in such distant times the clergy who entered into dangerous friendships with the Jews were a veritable nightmare for Holy Church and it was necessary to order punishments—even the deposing of Jew-friendly clergy. Concerning this it is stated in Canon 11I:

"No priest or layman shall eat the Matzo of the Jews, maintain intimate relationship with them, visit them when they are ill, receive medicines from them, or bathe in their company. Whoever acts against this statute, will be deposed if he is a priest and if layman expelled from the Church."

Through this measure, Holy Church did not turn away from its Christian neighbourly love, which it has always fought for, with, among other things, the noble custom of visiting the sick. The universally proven fact was known to the prelates of this Holy Council that the Jews always even utilised the most magnanimous works of Christian neighbourly love in order to gain influence upon the Christians and to undermine our holy religion. Thus the prelates regrettably saw themselves compelled to forbid everything which could have led to dangerous friendship between Christians and Jews and brought the Christians into the danger of being delivered to the ancient wolves.

Undoubtedly Holy Church was in the right when it threatened the clergy with deposition and the Jew-friendly laymen with exclusion from the Church, for these intimacies are, the closer they become, proven to be always to have been a deadly danger for Christianity. What would happen if this Holy Church Canon were applied to the present day clergy, who are so intimate with the Jews and closely befriended and are united with them in those so-called Jewish-Christian brotherhoods? If this canon were applied to them, one would advance a great step forward with the salvation of the Church from the deadly sabotage of the Jewish Fifth Column in the clergy.


2ND ECUMENICAL COUNCIL OF NICAEA (787) AND SECRET JEWS


The plague of the false Christians, who were Jews in secret, had become so dangerous for Christianity at the end of the 8th century and especially after the Visigoth kingdom had fallen into the hands of the Musulmans, that it was resolved at the 2nd Ecumenical Council of Nicaea that it was to be preferred that the Christians who secretly practised the Jewish religion, should be Jews openly and not false Christians. The anti-Christian activity of the Jews in the bosom of Holy Church, who soon spread revolutionary heresies, conspired against the Kings, or made agreements with the Musulmans and delivered the Christian states to them, had called forth such grave concern in Christianity, that Holy Church preferred to see that they were known publicly as Jews and were not false Christians. Thus the Church preferred to have the enemy outside and not in its own ranks. The measures passed by the Holy Synod in this sense could not have been bolder. But unfortunately the great advantages were already known to the Jews, which they possessed through their infiltration into the bosom of the Church and Christian society.

In Canon VIII of the 2nd Ecumenical Council of Nicaea it was expressly stated:

"And because some Jews pretended to be Christians, but remained Jews in secret and celebrate the Sabbath, we dispose that they be not admitted to the Communion, prayer or to the Church, but live as real Jews, do not baptise their children, and it shall not be allowed to them to buy or to own slaves. But if someone is converted in purity and honesty. . . then shall he and his sons be admitted and baptised, whereby caution is commanded that he does not allow himself to be again led astray. But if they do not conduct themselves so, they shall not be admitted."

The Ecumenical Council mentioned by us also condemned the heresy of the Iconoclasts. For the Jews there is nothing more hateful than the Catholic images of saints, which they describe as pictures of idols. Always when they had influence on a certain realm of Christianity, they have therefore attempted to abolish these images. The heresy of the iconoclasts was instigated by the Jews, for the false converts lived pleasantly with a Christianity without images, since it cost them effort to show the latter even the simplest honour. But practical as they are, they have nevertheless, when it was to their advantage, and in order not to offend the feelings of the Christian population, had to tolerate the cult of Saints and even decorated their dwellings with such images.

According to the Church historian Juan Tejada y Ramiro, a Jewish conjurer incited the Iconoclastic ideas with the Byzantine Emperor Leo the Isaurian. This monarch accepted these tendencies with great fanaticism and for a start had the image of our Lord Jesus Christ pulled down, which had been arranged high over the gate of Constantinople. According to this learned collector of Church canons, this image "was worshipped by the people to the embitterment of the Jews for many years."

At the Ecumenical Council mentioned by us measures were taken against heresy, among others, the deposing of those bishops, priests or deacons was ordered, who concealed the books with iconoclastic ideas. Thus it is ordered in Canon 9:

"All the childish mockeries, harmful deviations and writings, which are falsely directed against the venerable images of Saints, shall be handed over to the Bishop of Constantinople so that they may be placed with the books of other heretics. But if anyone conceals these things, he shall, whether bishop, priest or deacon, be deposed, and if he is monk or layman, excommunicated."

Holy Church proceeded not only against the secret Jews and heretics, but also very energetically against the bishops and other clergy who supported the heresy and Jewry.

When the destructive activity of the Fifth Column increased, the defence of Holy Church was driven more and more to extremes. Already at this Holy Ecumenical Council of Nicaea, those bishops and clergy are threatened with deposition, who simply conceal the heretical books. What punishment then do the high clergy of the present day deserve, who not only conceal Freemasonic or Communist books, but actively collaborate, so that the Freemasonic and Communist heresies can destroy Christianity.

However, we come back to the iconoclastic Emperor Leo the Isaurian. In this connection it is worthy of note that the Jews experienced the same with him as with Martin Luther. At first he allied himself with them against the orthodoxy. But when he recognised the enormous danger which they represented for his kingdom, he attempted to evade this danger. He therefore seized upon the same lamentable methods as the Catholics and compelled the Jews to be converted to Christianity. He laid before them the choice of being converted or severely punished.

Concerning the honesty of this new general conversion of the Jews in Greece, the Balkans, a part of Asia Minor and the remaining regions of the Byzantine kingdom, the Jewish historian Graetz writes the following:

"Leo the Isaurian, a farmer's son, whose attention the Jews and Arabs directed to the idolatrous cult of saintly images (icons) which was practised in the churches, therefore fought to eliminate these images. Since he was accused by the clergy before the ignorant masses, who revered these holy images, of being a heretic and Jew, Leo again began to take his orthodoxy seriously and persecuted the heretics and Jews. He ordered in a decree, that all Jews of the Byzantine kingdom and of the mountains of Asia Minor, under threat of severe punishments, should accept the Christianity of the Greek Church (723). Many Jews fitted themselves into this Edict and allowed themselves to be baptised against their will. They were thus less constant than the mountain dwellers, who in order to remain true to their conviction, assembled in their house of prayer, set it on fire and perished in the flames. The Jews who allowed themselves to be baptised were of the opinion that the storm would soon pass and he would then allow them to return to Judaism. Therefore they certainly converted themselves outwardly to Christianity, but in secret they held to the Jewish rites. . ."

And the renowned Jewish historian closes with the following, very interesting comment:

"Thus the Jews of the Byzantine kingdom vanished before the constant persecutions and for a time they remained concealed from the eyes of history."

This vanishing on the part of Jewry, in order to remain hidden from the eyes of history—to use this fortunately chosen expression of Graetz's—was always the most dangerous thing in the affair, since they grew from a visible Fifth Column into a secret force, an invisible power, which is more difficult to combat as such. In the course of time the Balkans were completely undermined by this secret power and were later to become the most dangerous centre of the secret sects of the Cathars and later of the treacherous Fifth Column, which delivered the Christian kingdom to the Mohammedan Turks.

In modern times the Balkans had become a breeding ground for the conspiratorial and terror organisations which had such great influence on the unleashing of the world war of 1914-1918. We will see later still how a similar vanishing act by Jewry, in order to remain concealed from the eyes of history, took place in the whole of France, England, Russia, Spain, Portugal, in isolated districts of Italy, Germany and other Christian countries, and in the long run had catastrophic consequences for these nations and the rest of mankind.

Concerning the terrible struggle by Holy Church and the Christian monarchs against Jewry in France, we allow the Jewish historian Graetz to speak, who cannot be accused of antisemitism, and who is so respected in Jewish circles. He writes concerning King Sisismund of Burgundy:

"This king was the first (in France) to set up barriers between Christians and Jews. He confirmed the resolution of the Council of Epaone, which took place under the presidency of the bloodthirsty Bishop Avitus, and at which it was even forbidden to laymen to participate in Jewish banquets (517). The hostility towards the Jews gradually spread from Burgundy to the other French provinces.

"Already at the 3rd and 4th Councils of Orleans (388 and 545) strict determinations were passed against them. . . At the Council of Macon (581) several resolutions were determined and the Jews allotted a subordinate position in society. They were forbidden to be judges and tax-collectors, and they were excluded from all positions which would have given them power over the Christian population. They were compelled to show the Christian priests the highest deference. . . Although King Chilperic was not very favourable to the Catholic clergy, he nevertheless followed the example of Avitus. He also forced the Jews in his kingdom to be baptised, and he personally went to the baptismal font as Father of the newly-converted. However, he was satisfied with the mere appearance of conversion, and he was not hostile to the Jews, when they continued to celebrate the Sabbath and followed the Jewish Laws."

This was a deplorable error on the part of this monarch who on the one side pressed the Jews to be converted and even served them as baptismal Father, but on the other side permitted the new Christians to continue to practise the Jewish religion in secret. Thus he furthered the creation and strengthening of this secret power, which was to call forth in France in the coming centuries so much disunity and revolutions.

Concerning this conversion of the Jews at the time of Chilperic, St. Gregory the Bishop of Tours reports to us—who with full right is called the father of French history—that among those compulsorily converted belonged Priscus—the royal treasurer, an office which today corresponds to that of chancellor of the exchequer—who, because he refused to be converted, was imprisoned and was later murdered by another converted Jew. The latter in turn was killed by a relative of the former royal chancellor of the exchequer.

The case of Priscus was a hard blow for the Jews, who preferred to have one of themselves as state treasurer, in order to thus exert a decisive influence upon the Christian monarchs and utilise the reputation of the Jews and false Jewish Christians as good financiers. Concerning Clotaire II and the Holy Council of Paris, Graetz writes:

"The last kings of the Merovingians were always more fanatical in their hatred towards the Jews. Clotaire II, who ruled over the whole of France, was, however, regarded as a model of religious devoutness. He approved the resolutions of the Council of Paris, which excluded the Jews from authoritative offices and from the army."

Here Graetz not only uses the traditional method of sullying the memory of the rulers who acted against the Jewish danger, but also then expresses a great truth: that a Christian, the more fanatical he is, must also be against the Jews (the Jews describe a Christian as fanatical, who defends his religion and his fatherland). This is nothing extraordinary, if one reflects that the Jews are the chief enemies of Christianity and of the human race and understands, that the defenders of the Church, of the fatherland or of mankind, must also energetically oppose the greatest enemy, if they do not wish to be subjected in defence. Therefore, the great father of the Church, Saint Jerome has said that, if it were necessary to abhor the Jews and Judaism in order to be a good Christian, then he would do it in exemplary form. Only the false Christians, who secretly practise the Jewish religion, will not recognise this traditional doctrine of the Church and attempt to make us believe that it is a sin to oppose the Jews and their satanic imperialism, in order as a result to cripple the defence of the Church and Christian people.

In connection with this bitter struggle between Holy Church and the Synagogue, the Rabbi Jakob S. Raisin writes that, even in Gaul during the time of Clovis who destroyed Arianism, Bishop Avitus stirred up the masses on Ascension Day to destroy the Synagogue. We have already seen that the Jewish historian Graetz describes this prelate as a "bloodthirsty bishop".

As one sees, this Holy Synod also wished to avoid that secret Jewry continued to exist, which could also have been avoided if it had been attained that the Christians of Jewish origin had not been introduced into Jewry. In order to avoid this, the Holy Council suspended the punishment of confiscation of property against the transgressors. One sees that the prelates of the Council knew the problems well.

The Jewish historian Josef Kastein affirms in connection with the then hard struggle between Holy Church and the Jews: "The Christian Church, be it now in Italy or Gaul, in France or Spain, declared war on Jewry." In our time Holy Church would doubtless have been condemned by the accomplices of the Synagogue in the ranks of Christianity on account of race hatred or anti-Semitism. The zealous and passionate Rabbi Raisin reports how then, later in Toulouse, three times a year, at first all Jews of the city and afterwards only their rabbis were whipped through the streets, "under the pretext that the Jews had once attempted to deliver the city to the Moors."

This attempt by the Jewish Fifth Column in France is very well known, which, just as with the Jewish Fifth Column in the Gothic kingdom, wished to deliver this other Christian kingdom to the Musulmans. Luckily Charles Martell condemned this criminal attempt to failure forever. After the Christian murders in Spain, the alarm of the inhabitants of Toulouse against the Jews is understandable. It is very regrettable that the Jews therefore had to accept a whipping several times a year. But one must reflect that in all nations of the world not only whipping but the death penalty exists for this kind of betrayal.

With Dagobert I, the Merovingian monarchy attained its highest peak. Its possessions stretched from the Elbe to the Pyrenees and from the Atlantic up to the frontiers of Bohemia and Hungary. Dagobert I, the son of Clotaire II, had, as long as he was not of age, Arnulf, the Bishop of Metz, as guardian, and then left important government offices to highly respected Saints recognised by the Church, as for example, St. Ovanus, whom he made chancellor of Neustria and who later became Bishop of Rouen, and St. Eloy, whom he appointed state treasurer, and who was chosen as bishop of Noyon when he withdrew from the world.

The situation of Christianity in this realm was extremely serious, for it was completely permeated by false Christians, whose hypocrisy Chilperic had tolerated, as we already described. Dagobert I led a disorderly sexual life, and his renowned counsellors could not prevent him from doing this. But on the other side he recognised—perhaps on account of the education taught him and upon the advice of these holy men—the danger which the Jews represented in his realm of rule. Many then pretended to be Christians and therefore he attempted to apply a radical method: In the year 629 he passed a decree, in which it was stated that the Jews in the kingdom must be converted by a fixed day honestly to Christianity or be regarded as enemies and be condemned to death.

Dagobert interpreted the problem thus, because he regarded the Jews as enemies, which rested upon the centuries-old truth of how Saint Paul himself, with divine insight, described them as enemies of all men. The most serious thing about the matter was that they were once again given the possibility in France and South Germany of escaping with their skins. This cardinal error was made centuries later by all Christian monarchs, for the Jews always swore and promised, in order to save themselves, to be in future honest true Christians and simultaneously concealed with still greater skill their secret Judaism. It would have been better if Dagobert had expelled them in masses—in the same way every harmful foreign conspirator is expelled from the land, whose hospitality he betrays—and thus had given them the possibility to be honestly converted to Christianity in other lands. Thus would France and Germany have freed themselves from the terrible Fifth Column and the destructive secret power, which has finally controlled the whole of France to the harm of Christianity and of the French.

Jewry again vanished once more for a time from the surface, in order in dangerous form in all realms of the Frankish kingdom, in the clergy and at the court, to gain admittance, and called forth years later the terrible decline of Christianity at the time of Louis (Ludwig) the Pious.

In conclusion let us say something about the origin of the German Jews, whose blond hair and blue eyes stand in contrast to the other types of Jews. Graetz explains the origin of the Jews in South Germany in the following way:

"A large number of German soldiers took part with the legions in the destruction of the temple of Jerusalem. Many of them chose from the great number of captives the most beautiful women and took them with them to the banks of the Rhine and Maine. The children of these unions were half Jews and half Germans and were introduced by their mothers to Judaism, for their father raised no objections in this regard."

If one reflects that the apparent conversions of the Jews to Christianity began in the German possessions of the Merovingians already at the time of Chilperic and Dagobert I, one will understand, that the Jewish Fifth Column in Germany already existed a very remote time ago, and that therefore the Nazis committed the gravest fault when they believed all secret branches of Jewry could be identified through a genealogical investigation of only three generations.



Attempt to Bring Holy Roman Empire
Under Jewish Rule

The following facts are of great importance for the religious and political leaders of all times, for Jewry, especially its clandestine form, represents a concealed power, whose danger under certain circumstances is not discernible even for the most talented leaders in its whole extent. Thus the skilled diplomacy of the synagogue can occasion them to commit faults which could have catastrophic consequences for their nation and often for the entire world.

What happened to one of the greatest political geniuses of the Christian era should draw the attention of all those leaders or personages who, underestimating the wickedness and danger of the Jews and attracted by the monetary advantages so alluringly offered to their collaborators, start playing with fire and believe they will not get themselves burned. In this they are perhaps influenced by that natural tendency to regard themselves as all-powerful, a trait so often found—and often with good reason—among the great men of mankind.

Charlemagne, who built up again the western Roman Empire and protected Holy Church, who gave an impetus to science, the arts and trade, and was one of the most important political geniuses of all times had, however, one weakness: He was subjected to the skilled deceit and diplomacy of Jewry, which utilised in its favour the characteristic wish of the grandson of Charles Martel for unity of the peoples and races, his inborn sympathy with the oppressed and persecuted and the correct desire on the other side of the monarch, to enlarge and strengthen his kingdom through the extension of trade. Thus he released the beast which the Merovingians, with good reason and insight, had laid in chains, and gave back to it freedom of movement, without taking into regard that as a result he violated the canons of Holy Church, to whom on the other side he conceded all possible advantages.

With their skill tested in the course of centuries the Jews understood how to arouse the inborn sympathy of the Emperor for the oppressed, and attained that he allowed them all possible freedoms. As usual they were able to transform this pity into sympathy and to convince him that the greatness of the kingdom could only be secured with their economic power, and that again could be achieved with the development of a flourishing trade. Since the Jews had then almost a monopoly, they convinced the Emperor of the utility of using them to extend the trade of the Holy Empire to the whole world. One can easily imagine how attractive such a prospect was at a time when the nobility devoted itself exclusively to the art of war, the slaves cultivated the land, and the Jews or secret Jewish Christians were almost the sole ones who carried on trading activity.

Concerning the new policy of Charles the Great in the face of the Jews, the Jewish historian Graetz confirms:

"Although Charlemagne was a protector of the church and helped to establish the supremacy of the Papacy, and Pope Hadrian, a contemporary of the Emperor, was absolutely no friend of the Jews and had repeatedly summoned the Spanish bishops to ensure that the Christians did not have relations with the Jews and pagans, Charlemagne in no way shared the prejudices of the clergy towards the Jews. Against all statutes of the Church and the resolutions of the Councils the first Frank Emperor favoured the Jews in his kingdom. . . The Jews were in that time the principal representatives of world trade. While the nobles turned to war affairs, the plebs to crafts, and the farmers and slaves turned to agriculture, the Jews were not allowed to perform military service and possessed no hired land, but directed their attention to the import and export of goods and slaves, so that the favour of Charlemagne was in certain respect a privilege for the trading folk."

The Jewish historian Josef Kastein writes about Charlemagne:

"He knew exactly how to evaluate the Jews as a principal support of international trade. Their connections stretched from France as far as India and China. Their communities in the whole world functioned as agencies. They knew many languages in an admirable way and were astonishingly well suited as linking-parts between East and West."

If the Jewish historians elaborate their possibilities so emphatically to us today, then one can easily imagine how they introduced their plans to Charlemagne in order to gain his support.

But they not only attained this support in trade, but also applied their traditional tactics and attempted, when they had once attained this position, to conquer a further one, afterwards the next, later another, etc. The Jew Sedechias became confiding doctor of the Emperor, as a result of which the Jews gained admittance to the court, and one soon sees them there in important posts of the diplomatic service of Charlemagne. The latter sent Isaak the Jew as ambassador to the court of Harun al Raschids, under whose government the Caliphate of Baghdad reached its highest point. On the other side the Caliph was justly alarmed at the increasing power of Jewry in the Islamic lands and undertook defensive measures against this. Among other things he compelled the Jews to wear a sign which distinguished them from the Musulmans. These measures stood in unmistakeable contradiction to the protection which the Christian Emperor granted them.

The Jew Graetz asserts that the protection of Charlemagne made easier the appearance of the Jews in North Germany and their penetration into the Slavic lands.

The activity of the Jews at the time of Charlemagne shows us how the Jews applied new tactics, which consisted in conducting themselves well and serving the Christian monarch loyally, so that the latter removed the chains which hampered them in their freedom of movement and then gradually gained high positions in the Christian state. At that time they withheld themselves from all revolutionary activity, as long as the genial powerful monarch lived, who would doubtless have overthrown them at the first false step, enjoyed in the meantime the Imperial protection, and gained more and more in power, in order at the suitable moment to carry out the treacherous blow. This occurred after the death of the Emperor, when a mediocre, weak-willed, irresolute and easily influenced man followed him on the throne.

When Charlemagne died, his son Ludwig (Louis) succeeded him, who, on account of his extreme piety during his first years of rule, received the surname of the Pious. Unfortunately, he was an untalented, weak-willed man, who easily fell into the hands of flatterers and those who knew how to handle him.

When he ascended the throne, he began to expel his half-brothers and later the ministers of his father from the land. He had the eyes cut out of Bernhard, the king of Italy, who had risen against him. All these facts show that the so-called piety of the monarch did not extend as far as it appeared.

When his first wife died, he married Judith, who appeared at the court with a retinue of Jews and, as the new Empress, exerted, together with the royal chancellor (treasurer) Bernhard, a decisive influence upon the monarch. The latter allowed declared Jews and Christians of Jewish origin at the court, which is not further to be wondered at, if one reflects that he had seen from youth onwards how his father protected the Jews and entrusted high offices to them.

If now Christian, anti-Jewish leaders with insuperable energy had not fought against the Jewish beast, the Holy Roman German Empire would perhaps have been subjected eleven centuries ago to Jewish Imperialism. If this kingdom had fallen, which was the mightiest of the then world, Jewry would perhaps have been successful in conquering the whole earth in a short time.

The Rabbi Jakob S. Raisin writes about Ludwig the Pious:

"Ludwig the Pious (814-40) went still further than his father. He informed the bishops, abbots, counts, prefects, governors and others, that the Jews stood under the protection of the Emperor and might be disturbed neither in the practising of their religion nor in their business trade." He then enumerates further privileges, which Ludwig allowed the Jews, and it is further stated: "And since the Jews made no business on the Sabbath, the market day was transferred to Sunday. Ludwig also appointed a special judge for the defence of the Jews against the intolerance of the clergy."

And concerning the struggle of Agobard, the archbishop of Lyon, and St. Bernhard, the archbishop of Vienna, against the Jews, the zealous Rabbi says:

"The reaction of the Church to the measures of Ludwig to lift certain legal restrictions laid on the Jews, found expression through Agobard, the archbishop of Lyons (779-840), who, together with St. Bernhard, the archbishop of Vienna, deposed the Emperor, who on his side deposed them. In four letters to the king they complained about these people (the Jews), 'who invested themselves with the Curse as with a dress', and boasted of being highly valued by the king and by the nobility, so that on the other side the women observed the Sabbath with the Jews, worked on Sunday, shared their fast foods, and that the Jews not only concerted the pagan slaves, but in their capacity as tax-collectors bribed the fanners and seduced them to confess to Judaism, by their lessening these taxes or excusing them therefrom."

As one sees, the Jews utilised to a great extent the protection of the Emperor and of the nobility and even their position as tax collectors, in order to press the Christian peoples to confess to Judaism and to give up their own belief. Then without doubt the Synagogue wished to rule the peoples through conversion at the gate. The methods have been different at different times and in the individual lands, but the purpose was always the same, i.e. the conquest and ruling of the peoples who naively tolerated the Jews in their realm.

St. Bernhard, the archbishop of Vienna, and Agobard, the archbishop of Lyon, fought in common this struggle for life and death. For those who wish to investigate the Jewish problem, Agobard's book against the Jews makes interesting reading, and was written with the valuable cooperation of St. Bernhard of Vienna.

The Jewish historian Josef Kastein writes, that Ludwig the Pious

". . . took not only individual Jews but entire communities under his personal protection and allowed them rights and a Magister Judaeorum, who was to ensure that these rights were respected."

In order to provide ourselves with a better idea of the serious position of Christianity under this disastrous government, we once again allow the highly-regarded Jewish historian Heinrich Graetz to speak. He writes concerning the conduct of the Emperor towards the Jews:

"He took them under his special protection and defended them against the injustices of the barons and of the clergy. They had the right of dwelling everywhere in the kingdom. In spite of countless laws that forbade this, they could not only employ Christian workers but also import slaves. The clergy were forbidden to baptise the slaves of the Jews and to give them the possibility of regaining their freedom. On their account the market was changed from Saturday to Sunday. . . In addition they were freed from the severe fire and water tests. They were also tax collectors and had through this privilege a great power over the Christians, even if this was also contrary to the Church Canons."

These facts reveal to us in what measure the Jews had dominance in the Holy Roman Empire. For on the one side the Christians were subjected to the then customary fire and water tests, while the Jews had the special privilege of being freed therefrom. Since the Christians at that time celebrated Sunday very strictly, the market was held on Saturday, and it was unheard of that things then went so far to grant the Jews the pleasure of changing market day from Saturday to Sunday, so that they and not the Christians could celebrate their festival. Not once in the world of today, so favourably inclined to Jewry, have things come to this.

This proves who the real rulers at the Court of Ludwig and Judith were, where the worst of all the Jews were also even tax-collectors and utilised this valuable position, in order to economically oppress the farmers and to occasion them to deny Christianity and to take on Judaism, by their either putting into effect or lessening the oppressive tax burdens. Now it was the Jews who attempted to compel the true Christians in a Christian monarchy to give up their belief. The roles had been changed in a couple of years of philo-semitic policy.

This regrettable situation was already prepared at the time of Charlemagne himself through the contact and living-together of Jews and Christians. This is revealed to us by the lamentations of Pope Stephen III, whom the learned Jewish historian Josef Kastein quotes literally:

"Pope Stephen III had made a complaint to the bishop of Narbonne in south France: 'with great sorrow and deadly anxiety we have heard that the Jews. . . have in a Christian land the same rights as the Christians and possess Allodial goods in the city and suburbs, which they describe as their city. Christian men and women live under the same roof with these traitors and defile their soul day and night through blasphemies.'"

Pope Stephen III described the Jews as traitors and with this hit a sore place. In our days he would have been destined, if he still lived, to be condemned on account of race hatred and antisemitism. On the other hand, we must, in order to understand another motive for the lament of the Pope, explain that then interest on loans had to be paid for family goods, with exception of the Allodial goods, which were a real privilege of some nobles, but which the Jews possessed in Narbonne, while the Christian people did not have such privileges.

Graetz reveals that the chief reason for the protection which the Jews enjoyed, was that:

". . . the Empress Judith, the second wife of Ludwig, was very favourable to the Jews. The beautiful clever woman, whom her friends admired, just as her enemies hated her, had a great respect for the ancient Jewish heroes. When the learned Abbot of Fulda, Rhabanus Maurus, wished to win her favour, he could find no more effective means than to dedicate to her his works on the biblical books of Esther and Judith and to compare her with these two Jewish heroines. The Empress and her friends and probably also the state treasurer Bernhard, who in reality ruled the kingdom, became protectors of the Jews, since the latter were descended from the patriarchs and prophets. They must be honoured for this reason', she said to her friends at the court, and her opinion was supported by the Emperor."

But as usual the protection of the Jews and Semitophilism turns into the domination of the Jews over the Christians and to anti-Christian activity. The additional report by Graetz is very illuminating in this respect:

"Learned Christians delighted in the writings of the Jewish historian Joseph and of the Jewish philosopher Philo and preferred their works to those of the Apostles. Well-educated court ladies openly confessed that they valued higher the founder of the Jewish Law than of the Christian Law (i.e. Moses higher than Christ). They went so far as to beg a blessing from the Jews. The Jews had free access to the court and direct contact with the Emperor and his confidants. The relatives of the Emperor gave the Jews valuable presents, in order to show them their favour and respect. And since such distinctions were granted them in the highest circles, it was only natural that towards Jews of the Frankish kingdom, which also comprised Germany and Italy, far-reaching tolerance was practised, as perhaps in no other time in their history. The hated church laws were quietly annulled.

"The Jews were allowed to build synagogues, to openly speak to Christians about Judaism, and even to assert that 'they were descendants of the patriarchs', 'the race of the righteous' (i.e. Christ) and 'the sons of the Prophets'. Without fear they could give expression to their opinions concerning Christianity, the miracles of the Saints, the relics and the cult of the holy images. The Christians attended the Synagogues and were attracted by the method of how the Jews practised worship of God and they took in even more the tectures of the Jewish preachers (Darshanim) than the sermons of the clergy, even if the Darshanim were hardly in the position to reveal the deep content of Judaism."

"The clergy were then not ashamed to take over their explanations of the Holy Scriptures from the Jews. The Abbot Rhabanus Maurus of Fulda admitted that he had learned much from the Jews, which he used in his commentary on the Bible dedicated to Ludwig the German—who afterwards became Emperor. As a consequence of these marks of favour towards the Jews at the Court, many Christians felt themselves drawn to Judaism and regarded it as the true religion. "

This description by the highly regarded Jewish historian Graetz makes clear to us that the present day arguments—that, for example, the Jews are untouchable, because they are descended from the Patriarchs and more of the like—with which they attempt to deceive the Christians and wish to prevent them defending themselves against the Satanic Imperialism of the Synagogue, are the same which the Jews used centuries ago for similar purposes, who then infamously fought to destroy Christianity and to bring the Holy Roman German Empire under Jewish rule. The tricks, subtle deceptions or Jewish fairy tales, as Saint Paul would say, are still always the same after eleven centuries.

But our Lord Jesus saved Holy Church once again from the Jewish falsehood and such desolation. This time it was the Paladine Abogard, the archbishop of Lyons and later his pupil and imitator in the episcopal see, Amolon. They fought for the salvation of the Church from Jewry.

In a recently published official work of the Jewish-Argentinian society, Agobard and Amolon, the two archbishops of Lyons, are described as fathers of Antisemitism in the Middle Ages. This accusation seems terrible, since the Jews attribute to Mediaeval antisemitism the greatest harm to Jewry which a Christian mind can imagine.

This welcome reaction is commented upon by the classical Jewish historian Graetz, as follows:

"Those who held firmly to the discipline of the Church, saw in the violation of the Church laws, in the favour shown to the Jews and in the freedoms allowed to them, the downfall of Christianity. Envy and hatred were at the back of this righteousness. The protectors of the Jews at the court with the Empress at their head were hated by the Church party. . . The advocate of Church righteousness and of hatred for the Jews of the then time was the restless enthusiastic Archbishop of Lyon, Agobard, whom the Church has canonised. He slandered the Empress Judith, rebelled against the Emperor and drove the princes to rebellion. . . The bishop wished to restrict the freedom of the Jews and to bring them back to the low position which they occupied under the Merovingians."

Graetz further writes, that the struggle of the Archbishop Agobard against the Jews lasted many years and as its basis:

". . . had the maintenance and defence of the Church Laws against the Jews, so that he directed his attention to the representatives of the Church party at the court, of whom he knew that they were enemies of the Empress and of her Jewish favourites. He urged them to influence the Emperor, so that he would restrict the freedom of the Jews. Apparently they also proposed something similar to the Emperor. But simultaneously the friends of the Jews at the Court sought for new ways and means, in order to spoil the plans of the clergy."

And Graetz continues:

"Agobard gave anti-Jewish sermons and ordered his flock to break off every connection with the Jews, to carry on no business with them and not to enter into their service. Fortunately the protectors at the court supported the Jews actively and condemned the intentions of the fanatical clergy to failure. As soon as they learned of his activity, they had themselves protective letters (indiculi) written by the Emperor and sent them, provided with his seal, to the Bishop in which he was ordered, upon threat of severe penalties, to cease his anti-Jewish sermons. In the year 828 a second letter went to the governor of the district of Lyon, which requested him to allow the Jews to enjoy every possible support. Agobard did not heed these letters and added contemptuously that the Imperial edict was certainly forged and could not be true."

The worthy archbishop Agobard fought ceaselessly. He directed letters to all inhabitants of the Bishopric and requested them to participate actively in the struggle against the Jews. He aided the rebellion against the Emperor and Judith and, with the support of the sons of Ludwig from the first marriage, he fought bitterly to save the Holy Empire and Christianity from the ruin threatening them.

The authorised historian Graetz comments on the conduct of Agobard as follows:

"Although the deep hatred of Agobard for the Jews must be regarded as having sprung principally from his own feelings, one cannot deny that he acted completely in accord with the Church doctrines. He referred himself simply to the assertions of the Apostles and the Church Laws. The inviolable decrees of the Councils were also on his side. Agobard was in his dark hatred strictly orthodox, while the Emperor Ludwig with his tolerance tended to heresy. Agobard, however, did not risk openly asserting this. He rather more hinted at that he found it difficult to believe that the Emperor would betray the Church in favour of the Jews. His complaints found an echo in the hearts of the Church princes."

This commentary of Graetz's concerning the true teaching of the Church existing over many centuries in relation to the Jews, could not be more balanced and more realistic, even if these lines were written by the renowned historian in the previous century, when the Synagogue of Satan was still not in the position, as today, to attempt the complete falsification of the true Catholic teaching with regard to the Jews. But one sees clearly that Graetz had already essentially grasped the problem. He was one of the most important men of Jewry of his time. His historic works, especially the works which we quote, had an enormous influence upon the Jewish organisations and their leaders.

In addition it was universally evident that the Church laws and anti-Jewish resolutions of the Holy Ecumenical and provincial councils were the chief hindrance for the traitors in the Church itself, which her principal enemies, the Jews, furthered. For whoever made such attempts, had to reckon upon being deposed, with excommunication and the other penalties laid down in the Holy Church Canons. Hence it was the chief concern of the new traitors to remove this troublesome hindrance. But how was it possible to abolish with one blow the thousand-year-old Church Laws, the Papal Bulls and the teachings of the Church Fathers? How were these to be abolished so that the secret Jewish clergy could serve their Jewish masters without fear of being deposed and excommunicated and even attempt to falsify the doctrine of the Church in relation to the Jews, and as a result to promote its final defeat and the victory of its century old foe?

In the course of centuries the Jews and their Fifth Column in the clergy have repeatedly made the attempt to abolish the anti-Jewish Laws and to achieve that the Papal Bulls and the anti-Jewish theses of the Church Fathers should not fall under these laws. They have for this purpose, always according to the given possibilities, taken the most diverse paths.

At the beginning of this century they have utilised the praiseworthy wish of Pope Pius X to summarise the most important Church Law determinations in one Codex; for in the turbulent time of the first world war of 1914-18 all attention was directed to the apocalyptic struggle and so they attained that from the Church legal Codex the voluminous collection of Laws was excluded which represented the most effective defence of Holy Church against the secret Jewish infiltration and its destructive activity in the bosom of this institution. It is noteworthy that this occurred a few years after the Jewish historian Graetz,—the oracle of the then Jewish leaders—wrote the previously quoted lines. As a result it becomes evident that the anti-Jewish Church Legislation was the chief hindrance for attempts to bring Catholicism as well as the Holy Empire under Jewish rule.

On the other hand it is clearly revealed in the Church Law Codex mentioned, that fundamentally the old Church legislation has not been altered. But in actual praxis the anti-Jewish and anti-heretical Laws were carefully left out, which represented the best defence of the Church against the centuries-old enemy. This differentiating, painfully exact omission, must certainly have been undertaken by a person very interested in the matter, who without doubt stood in the service of the organisation which from this veritable purging of anti-Jewish and anti-heretical laws, which took away from Holy Church a defence which it had built up in hundreds of years of experience, drew such great advantages.

It is generally known that Pope Pius X did not work out the Codex himself, but left its editing to committees, whose presidency was conducted by Cardinal Gasparri and to whom without doubt those joined themselves, who undertook so carefully the suspicious editing of the Laws. If, as a result, the anti-Jewish Church Laws of the Holy Councils still remained in force (for the old Synods' legislation was still valid despite the omissions of the Codex), the omission of the Holy Church Laws which ordered severe punishments and deposing for clergy and Church dignitaries, nevertheless made it possible at the time of Pius XI for that Jew-friendly association of clergy and laymen to be founded, whose heretical theses were only the prelude for those of present-day priests and church dignitaries in the service of the Synagogue of Satan.

Another method which Jewry and its Fifth Column have always used again in the course of centuries, in order to cause the vanishing of Bulls and anti-Jewish theses of the Church Fathers, was the organisation of heretical movements, which did not recognise the doctrine of Holy Church and asserted that the Holy Bible is the sole source of revelation. Put briefly, these heretics make the assurance—as we will investigate later—that not tradition but only the Holy Scriptures are the source of revelation.

These kinds of heretical movements, which—as we shall still see—were led by Jewry, began in the 11th century and were repeatedly combated by the orthodoxy, until in the 16th century Protestantism conducted these theses to success, abolished tradition as doctrine and source of revelation and recognised only the Holy Bible as such. The Jews, who in most cases directed and influenced these movements, were in reality concerned with eliminating the Holy Church Laws of the Ecumenical Councils, the Papal Bulls and the doctrine of the Church Fathers, who condemn Jewry and its accomplices in the clergy, as doctrine of the Church and source of the truth revealed by God. For if this defence were destroyed, the Jews in the higher clergy could carry out unpunished their treacherous disintegrating activity.

But today they are exposed to the danger on grounds of these Church traditions, which they wish to abolish at every price as source of divine revelation, of being discovered and condemned. As one sees, the struggle of the clergy in service of Jewry which has lasted nine centuries has very deep roots and should solve for them the problem of destroying the Church unpunished or being able to cause it in priestly garb the greatest injuries and to favour Jewry and its revolutionary movements, without needing to fear the judgments or threat of deposition laid down in the Church Laws, Bulls and the doctrine of the Fathers. Naturally they cloak their offence against tradition in flattering, seemingly righteous arguments, which do not allow the poison of these manoeuvres to be discerned. Among other things, they say that the Church must adapt itself to the new times and fight with progress for Christian unity. These are great truths with which we are all perfectly in agreement. But we cannot accept what is being attempted under this pretence, viz. the destruction of the best defence of Holy Church, which could preserve it through centuries from the cunning of its most infamous and stiff-necked foes.



The Council of Meaux
Combats Open and Secret Jews

In the face of the deadly danger that threatened the Church and the new western Roman Empire, several archbishops and bishops assembled in the year 829 in Lyon. At this gathering they were concerned—as the Jewish historian Graetz reports—with "humbling the Jews and threatening their peaceful existence. They (the Bishops) also discussed how the Emperor could best be influenced, so that he made appropriate decisions. It was resolved at the assemblies to write a letter to the Emperor which would draw his attention to how godless and dangerous the favouring of the Jews was and to enumerate individually the privileges which should be taken from them (in the year 829).

The letter, in its still preserved form, is signed by three Bishops and has as its heading: 'Concerning the superstition of the Jews.' Agobard wrote the foreword and in it elaborated his position in the struggle. Accordingly he accuses not only the Jews, but also makes their friends responsible for the evil. The Jews, he says:

". . . have become bold through the support of the influential, who believed they were not really so bad and were valued by the Emperor." And he reports further: "From the standpoint of belief and of the Church Canons, the argument of Agobard and the other Bishops is irrefutable, and the Emperor Ludwig the Pious should, on the basis of such logic, have exterminated the Jews completely and utterly. But fortunately he felt himself not to be interested, perhaps because he knew the character of Agobard or because the letter with the complaint did not even come into his hands. The fear of Agobard that the letter could be intercepted by the friends of the Jews at court was certainly well founded."

It is thus certainly highly possible that the theft of this letter through the Jews was decisive in this struggle. Jews usually prevent complaints against them penetrating to the highest religious or civil authorities. If then the secret Jewish infiltration intercepts a complaint on the way or cripples its effect, it thus nevertheless at all events attains its aim in other ways.

One of the most important facts in the process of the Judaisation of the Holy Roman German Empire was the conversion of one of the Christian Semito-philic bishops to Judaism, who enjoyed a great confidence at the court of the Emperor and was one of his chief advisors. Concerning these prelates, the Jewish historian Graetz writes: "The Emperor had promoted him and, in order to always have him at his side, he made him into his confessor." The struggle became even more terrible, for under the intimate advisors of the Emperor, who promoted his absurd Semito-philic policy, were found bishops of Holy Church. Also in our days there are those who support the interests of the Jewish enemies of Christianity.

But the case of Bodo was gravest of all. Many clergy of that time served, although they apparently remained of the true faith, the interests of the Synagogue of Satan, as a result of which they without doubt caused greatest harm. They must certainly have held themselves to be very powerful, in order to allow themselves the luxury of introducing one of their most influential men, the confessor of the Emperor, who publicly boasted of denying Christianity, of confessing Judaism and proclaiming that this was the true religion.

Concerning the effect of this devastating blow at the Christian people, Graetz writes:

"The conversion (to Judaism) of Bishop Bodo, who up to then occupied a high position, then aroused great attention. In Chronicles it is reported of this event, as if it were an extraordinary phenomenon. The event had without doubt special accompanying circumstances and struck devout Christians a heavy blow."

We have not sufficient material at our disposal, in order to reveal whether it was a matter of a secret Jewish Bishop, who completed his theatrical conversion for propaganda purposes and wished to strike a blow which should hasten the decline of morals and the attempt at a Judaisation of the Empire, or whether it was really a Bishop who fell away through dangerous Semito-philism, became rebellious and admitted to Judaism. Whatever the truth may be then, it is nevertheless undeniable that, with the difficult situation of Holy Church in the Holy Roman Germanic Empire, the event must have been extremely harmful for Christianity.

If Charlemagne had risen again and could have seen the catastrophic consequences of the unchaining of the beast—which the Church Canons had placed in chains—but which he had freed out of pity for the oppressed Jews and from the wish to make their valuable services of use for the Empire, he would have been able to recognise that he had fallen victim to the skilled deceit of those who have proven themselves as the most skilled swindlers in the world.

All religious and political leaders should thus draw a lesson from this painfully rich tragedy; for if the Jews, with their skilled diplomacy, could deceive one of the greatest political geniuses, then it is not further remarkable that, with their traditional tactics of manipulating the desire of every virtuous man to show human pity, to protect the oppressed, or to defend the sublime demand for equality of peoples and races, they were able to deceive and outwit in the course of history the good faith of many popes, kings and political or religious leaders of mankind, and are still able to do this today. Only the absolute knowledge of Jewish wickedness and their traditional tactics of deceit can keep awake the good against the Jewish lies, of which Saint Paul warned us in his wisdom. Only thus can the danger be diminished that the good fall into the net of the masters of lies and distortion.

In the face of this catastrophic situation, the tireless courageous Archbishop Agobard took part in a conspiracy against the Empress Judith and supported Ludwig's sons from his first marriage in their struggle to dethrone the disastrous Emperor. Agobard was deposed as archbishop and the Empire fell into a succession of civil wars, in which now one, now the other side was victorious. The death of Ludwig, however, gave Jewry a decisive blow, but the heroic archbishop also died without having experienced the victory and the success of his struggle.

The new policy of Ludwig, who was falsely named the Pious, and who placed the Jews under the protection of the crown, had catastrophic consequences for mankind; for in the ensuing centuries it was imitated by many Christian kings, who gave the foe protection in the midst of his terrible conspiracies. They bore in mind thereby that the Jews are very useful as tax-collectors, in addition contribute in difficult times to balancing the budget through loans, that they are a decisive factor for the progress of trade and with their punctual payment of taxes effectively contribute to maintaining the state capacity.

Admittedly they instigate conspiracies, spread heresies and rebellions, but the mediaeval monarchy held itself to be strong enough to be able to overcome this danger. The monarchy and the nobility of the Middle Ages were also really so powerful that they were able to achieve this for a long time. However, the moment came when the descendants of those optimistic kings and aristocrats had to bitterly lament the faults of their forefathers and the whole of mankind still suffers under this today.

When Ludwig died, the Empire fell to pieces and was divided among his four sons. As was to be expected, the Jewish dominance existed only in the realm of Charles the Bald, Judith's son, who had inherited from her the sympathy for the Jews, even if he did not go too far in this respect. But different Jews had additional influence at the court, among others, Zede Kish, the physician of the king and particularly a favourite whom the monarch called "my faithful Judas" on account of his political services. The Jew Graetz makes a remarkable observation about South Europe at that time: "South Europe, which was disturbed by anarchy and ruled by a fanatical clergy, was not a suitable ground for the development of Jewry."

The dominance of Jewry in France was in addition in every respect such a serious danger for Christianity that Amolon, the new bishop of Lyon, took in hand the defence of the Church and the peoples and continued the struggle of his teacher and predecessor Agobard. Amolon could count thereby on the support of the greatest part of the bishops, including that of the rebellious Hincmar, the bishop of Rheims, who knew how to gain the full confidence of King Karl (Charles), and so partly counteracted the bad influence of the Jewish favourites.

The worthy archbishop Amolon was without doubt a tool of divine providence for the defence of Holy Church and France against the destructive activity of the Jews. He not only fought energetically against them, but also fought with the pen and wrote his famous tractate against the Jews, in which he openly pilloried their infamous crimes against Christianity and called upon the clergy and laymen to combat this principal foe.

Under the leadership of Amolon, the French bishops began an important struggle against the Jews at the Holy Council, which took place in the year 845 in Meaux, in the neighbourhood of Paris. This Synod approved a series of anti-Jewish measures, which were relayed to the King for carrying out. Among these fell Church Canons which had been valid since Constantine, the laws of Theodosius' II, who forbade the Jews to occupy public and honorary offices, the edict of the Merovingian king Childebert, who excluded the Jews from the positions of judge and tax-collector and commanded them to respect the clergy.

The problem of the secret Jewish Christians who originated from false converts, which became more and more grave in France, naturally attracted the special attention of the Holy Synod, which drew into the list Church Canons approved at Synods of other lands, the anti-Jewish Church Laws of the Councils of Toledo against the baptised who remained Jews in secret, and the Church Canons which ordered that their children be taken from them, in order to be brought up as Christians.

As we have already seen, these measures were to prevent secret Jewry from being passed on eternally in secret from one generation to the other. As one sees, this Holy Council of the Church wished to free France from the Jews—to fight great evil through great healing methods—and combated both open as well as secret Jewry to life and death.

Unfortunately Charles the Bald—doubtless still influenced by his mother's education—when he received knowledge of the resolutions of the Synod, in no way had a high opinion of the decisions, but had the Council dissolved by force, although his advisor and friend Hincmar had taken part in this Council. This proves that at that time the Jews still retained a decisive influence at the French court.

However, archbishop Amolon did not allow himself to be intimidated through this act of the king, and began again from anew. He sent the clergy a pastoral letter which, according to the report of Graetz,

". . . was poisonous and slandered the Jewish race.", and . . . "the poisonous letter was just as unsuccessful as that of Agobard and the Edict of the Council of Meaux. But gradually the poison spread from the clergy to the people and the princes."

The Jewish historian Josef Kastein writes about this event and asserts that the Church:

". . . with the battle cry that the Christian religion was threatened, set in operation the most dangerous weapon, namely the uneducated masses of the nation. To minds which easily allowed themselves to be impressed by every cause, they constantly presented the same argument, which they had sooner or later to take up. The consequence of this was that the masses, who lived together with the Jews, became their enemies. As a result the Church secured the great advantage of altering the conduct of the rabble in the desired manner. This occurred independently of political conditions at a given moment."

Kastein, as well as Graetz and the other important Jewish historians, regard the Church as the actual mother of mediaeval antisemitism, in which respect they are without doubt also right, for they regard every movement as antisemitic which defends Christianity against Jewish imperialism and its revolutionary activity.

On the other hand it is understandable that, with more or less semito-philic governments and such an influential Jewry as in France at that time, the most effective way and means to preserve Christianity from Jewish control consisted in convincing the people and revealing to it the extent of the Jewish danger and its threat to religion and the people itself. This conviction had success at that time, as the Jewish historians themselves confirm to us when they complain that it was successful for Holy Church to cause that semito-philic conduct of the people in the France of Ludwig the Pious and of Charles the Bald to change later into a hostile behaviour towards Jewry. This shows us also that this decisive battle, which the Jews nearly won, ended with the victory of Holy Church and the defeat of the Synagogue of Satan.

When the Jewish historians assert that the Church applied the most effective weapon, the uneducated rabble, then in this they are incredibly cynical, for this was particularly the weapon which the Jews have always used and still use even today.

This work of personal enlightenment, which the Church then undertook, opening the eyes of the people about the Jews and alluding to the danger, can alone today also save the world in its present situation. It is thus urgently necessary to imitate what the Church did in that difficult time, and short but clear pamphlets must be printed for the working masses and books for the educated classes, which must be distributed for the greater part gratis to individual households and to individual persons, so that all the world is enlightened about the danger of Jewish imperialism and its revolutionary activity.

This work of enlightenment must be directed especially at the leaders and officers of the army, navy and airforce, soldiers, rulers, teachers, political leaders, financiers, journalists, academicians, the personnel of radio and television, the working masses and the youth of all strata of society. And especially to the members of the clergy of the Catholic and the other Christian churches, which, unlike our clergy, usually, on grounds of a series of circumstances which we will investigate later, do not recognise the danger. The convincing and making known of the Jewish danger must proceed at the fringe of political activity, among the members of all political parties and of all religious confessions, so that from all these domains the natural defensive movements emanate, which must be coordinated.

If the majority of the peoples and the domains which have in their hand the vital forces of a nation as well as the means of propaganda, open their eyes and recognise the danger of enslavement threatening us all and the enormous wickedness of Jewish imperialism and its dark intentions, the way to freeing of this nation and of the whole world is prepared.

The method of writing books in order to sell them in bookshops, so that a few persons obtain knowledge from them, is insufficient, for this alarm cry should be accessible to all houses and all men. The pamphlets or books should be distributed in the houses and given into the hand or, if possible, sent through friends to the recipients.

The clergy, the rich and all others who have money, should lay aside their chronic, sinful greed and work at the financing of this work of enlightenment, for if they do not help, there awaits them—according to the doctrines of Marx, Engels and Lenin, which predict the destruction of the clergy and of the Bourgeoisie—execution or concentration camps, should the Socialists dictatorship of Communism triumph.



Jewish Terror in Castile in the 14th Century

After the treachery of the Jews which led to the fall of the Christian Visigoth kingdom and its conquest through the Musulmans, began the so-called "Reconquista". It was introduced by the Christians who had become powerful in the mountains to the north of the peninsula under the Visigoth Pelayo. This fight for freedom was to extend over nearly eight centuries and naturally began with bloody retaliatory measures against the Jews, who were held responsible for the fall of the Christian states and for the murder of Christians after this catastrophe.

This anti-Jewish outlook lasted through several centuries. Resulting from this, the Jews understood how on basis of their own slyness and skill to use all opportunities to dissipate these reproaches, in that they especially provided valuable services to the Christian kings of the peninsula, when they made Spain into a place of refuge for the Israelites, who fled from the whole of Europe. At first they were persecuted by the Christian monarchs and later by the Holy Papal Inquisition, which reacted violently when the "Synagogue" attempted to conquer the Catholic states and to dismember Christian society.

In addition, the Jews at the beginning of the 10th century practised treachery on the Musulmans, whose allies they had once been, began to introduce the decomposition of Islamic society, and attempted to control it through secret organisations and false doctrines. The most important of these organisations were the criminal sects of murderers—undoubtedly a forerunner of modern freemasonry—whose secret power extended to the entire region of Islam and even to Christian Europe, until it was finally destroyed chiefly through the invasion of the Mongols. At all events the Musulman kingdom in the 12th century was facing a dangerous decline which is partly attributed to the manifold revolutionary activity of the Jews. The dynasty of the Almohades, which in North Africa and in Islamic Spain followed upon that of the Almoravides, wished to save Islam from a catastrophe and began to wage a war of life and death against Jewry. This resulted as usual in thousands of seeming conversions to Islam and the flight of many Jews from Christian Spain in consequence.

The monarchs of the Iberian peninsula, who were occupied with the driving out of the Saracens from their territory, forgot the former treachery of the Jews and used them in the Reconquista as money-lenders, tax-collectors and even as spies. Now the roles were exchanged. The Jews represented in Islamic Spain the Fifth Column in favour of Christian Spain and thus practised treachery on their former allies. Once again a historical event was repeated: the Jewish population of a Musulman monarch became a dangerous Fifth Column favouring the external enemies of this state—then the Christian kingdom of Iberia (Spain), which, on the grounds of the valuable services which they provided it, promoted the Jews to government members and even to ministers or royal state treasurers. As a result they violated the decisions of the Holy Church Councils, which excluded the Jews from government offices.

The Jews turned back once again to their traditional tactics, to gain their enemies through seeming good conduct and effective services, thus obtaining valuable offices which made it possible to them to later conquer the states which had offered them protection.

They therefore left no opportunity unused in order to get into their hands control over this Christian kingdom, which had already become a second Palestine to them, into which they streamed ready and willing.

The Jews came to Castile at a time when they had reached the high point of their power. Peter the Cruel was then king, and for several years they controlled his government. The manner in which they conquered this Christian kingdom is extremely interesting.

Peter the Cruel ascended the throne in 1350, as a child of 15 years, and was soon subject to the influence of the Jewish leader Samuel Ha-Levi Abulafia. The latter incited the passions of the young prince and flattered him. Thus he was successful in eliminating the king's guardian, Juan Alfonso de Alburquerque and also the favourable influence of the queen mother. At first he was appointed as royal treasurer and in fact later to supreme minister of the kingdom. 188 As a result this Jew attained a political power like no other Jew before him in a Christian kingdom. In the ensuing time the influence of the Jewish counsellor on the monarch increased to such an extent that he was regarded by many as dangerous.

Even in the first years the outrages which the young king committed on the instigation of his wicked advisors called forth a general rebellion in the kingdom. The queen mother, the half-sister of the monarch, his aunt Leonora, Queen of Aragon, and many powerful nobles formed a league which made it its task to withdraw the young king from the influence of the Jewish counsellors and the evil-willed clique surrounding him. To the latter also belonged the relatives of his mistress, Maria de Padilla, on account of whom he had left his wife, the young Bianca of Bourbon, sister of the Queen of France.

When Peter saw himself abandoned by most of the nobles of the kingdom, he agreed to place himself under the guardianship of his mother. He therefore betook himself to Toro in the company, among others, of Samuel Ha-Levi—as Pero Lopez de Ayala, a Chronicler of this time, reports—who, according to the assertions of this Chronicler, "was his great favourite and advisor." There his mother and his aunt prepared him a hearty reception, at which, however, the taking captive of his retinue and also of the influential Jewish minister Samuel Ha-Levi took place.

The death of Juan Alfonso de Alburquerque, who, so it is asserted, was poisoned, was a heavy blow for the league, for this magnate represented the connecting-link between very unusual men and interests. In the following we now give a summary of the report by Prosper Merimee, the famous French historian of the last century. He shows us how Samuel Ha-Levi understood how to utilise the new situation and skilfully created disputes, in order to destroy the league, by his offering the Infanta of Aragon castles and rich districts in the name of the King in exchange for her releasing him. In addition the sly Jewish counsellor offered estates and knighthoods to numerous magnates until such time as he was successful in destroying the league and one day could flee with the young monarch when they were at the hunt.

J. Amador de los Rios, another historian of the past century, reports to us the following concerning this crafty enterprise:

"Thanks, however, to the clever action of Samuel, it was successful for the son of Alfonso XI to obtain again the freedom which his mother and sisters had taken from him. Thanks to the gold which he knew how to distribute, and thanks to the promises in the name of the King, he had carried mistrust and disunity into the league and rendered null the plans of the Bastard. The King was soon surrounded by powerful servants who promised him eternal loyalty. Samuel had gained the absolute confidence of the king."

Through the regard of the Jewish minister, the Jews gradually gained more and more influence in the kingdom. Concerning this the Jewish historian Bedarride gives us exact details, asserting that the Jews had reached "the high point of their power" under Peter the Cruel in Castile.

Unfortunately, however, history proves to us that every time the Jews in a Christian or pagan state attain "the high point of their power", a terrible wave of murders and terror is unleashed, and Christian or pagan blood flows in streams. Thus it also occurred under Peter from the moment when the Jews obtained decisive influence upon education and government.

This intelligent child—who later showed himself as far-sighted, had great illusions and possessed enormous energy—would perhaps have been one of the most important monarchs of Christianity, if he had not been destroyed in his youth through the bad example and the still worse advice of his Jewish favourites and counsellors. The people held them guilty for the wave of crimes and ambushes which were unleashed under this bloody government. The Jews attained high regard and the synagogues prospered, while the Churches decayed and the clergy and the Christians were disgracefully persecuted.

Many contemporary and later Chroniclers report concerning the decisive influence of the Jews on the young monarch and their malicious power in relation to the cruelties during this stormy time of government. The French contemporary Cuvelier asserts that Henry, the half-brother of the king:

". . . was begged and implored by the Spanish nobles to once again bring to the notice of the King that he acted badly in allowing himself to be counselled by the Jews and to expel the Christians". . . "When Henry came into the royal palace of his brother, the latter was just having a council with several Jews. No Christians were present." . . . ."Henry implored Peter, nevertheless, not to listen to the counsels of the Jews."

The Chronicler reports in addition of a Jew named Jacob who was present and clearly stood very close to Peter. Paul Hay de Chartelet, another well-known French Chronicler, adds further to this episode in reference to the aforementioned counsellor of King Peter, that Henry of Trastamara could not conceal his anger "when he saw a Jew named Jacob", who enjoyed the full confidence of Peter and whom was held to be the instigator of all his cruel actions.

Concerning the terrible crimes during the bloody period of government of Peter the Cruel report the "Prima Vita Urbani V", the Italian contemporary Chronicler Matteo Villani, and the Mohammedan Chronicler—likewise contemporary—Abou Zeid-Ibn Khaldoun, who makes the assurance among others, "that Peter cruelly oppressed the Christian people and on account of his tyranny made himself so greatly hated that they rebelled against him." In the Chronicle from the time of Peter of Aragon the criminal action of this government is described in a hair-raising manner, and in his renowned Chronicle of reminiscences the Frenchman Jean Froissard mentions not only the cruelty and tyranny which were characteristic of this government, but particularly stresses the hostile conduct of Peter the Cruel towards the Church and the Papacy.

In the Annals and Chronicles written towards the end of the 15th century by Nicolas Gilles, Peter the Cruel is called "the great tyrant" and "rebel against the religion of Jesus Christ and his tragic end attributed to punishment by God. Fernandez Nino, however, the loyal collaborator of Peter, who served him up to his death, writes in his renowned report—contained in the Chronicle of Pedro Nino—that the Monarch had selected:

". . . a Jew named Samuel Levi as confidant, who taught him to despise great men and to respect the little ones . . . he separated himself from many, drew his knife and exterminated many in his kingdom. Therefore he was hated by the majority of his subjects."

In this Chronicle the preference of the young King for astrology is also spoken of. This fact is politically very important, since in fact the astrologers of Peter were Jews—among them Abraham-Abel-Zarzae especially distinguished himself—who influenced his political measures. For before every important measure the astrologers were asked if success was to be hoped for or not. It is interesting in this connection that Peter on the eve of his fall reproached this Abraham in that both he as well as the other astrologers had advised him to conquer Musulman territory as far as Jerusalem. But since things stood far worse than good, it was clear that they had deceived him.

It is understandable that, when the Musulmans defended themselves heroically against the Jewish threat and the Jews already controlled Castile, they accordingly wanted to get Peter to conquer the North of Africa as far as Jerusalem. In this way they wished to once again conquer their Islamic enemies with the help of foreigners, in order to perhaps even realise their desired dream of freeing Palestine.

This last intention, which they had to abandon when Peter was overthrown, they achieved centuries later, when they were successful in controlling England and caused it to liberate a part of Palestine from the rule of the Arabs. Through astrology it was possible that the Jews controlled the policy of many Kings in times when this superstition was in mode.

The renowned historian Bishop Rodrigo Sanchez, who died in 1471, compares Peter of Castile with Herod, and Paul Hay, the second Chronicler of Bertrand du Guesclin, with Sardanapal, Nero and Domitian. The French historian P. Duchesne said in connection with the return of Peter to Castile, when the English troops set him back upon the throne:

"Peter came to Castile like a ravening bloodthirsty wolf in a flock of sheep. Before him ran terror, death went at his side, and bloodbaths streamed behind him."

In his general history of Spain the Jesuit Father Juan de Mariana describes the disastrous period of government of Peter the Cruel in this way:

"In this manner the fields and cities, landed estates and castles, the rivers and the sea, were spotted with innocent blood, and everywhere one found signs of violence and cruelty. It is not necessary to assert that the terror of the people of the kingdom was very great. All feared that the same could happen to them, each individual was concerned for his life, and none could be certain of it."

It is worthy of note that this report, written almost 400 years ago, describes with astonishing accuracy the present situation of terror in the Soviet Union and in the other lands under the Socialist dictatorship of Communism. In addition there is an important concordance. In the Kingdom of Peter the Cruel the Jews attained, according to the renowned Jewish historian Bedarride, "the highest point of their power". In the Soviet Union and the other Socialist states the Jews have also reached the high point of their power. This is a remarkable and tragic concordance of situations, which are separated from one another through six centuries.

As in every state, in which the Jews reach "the high point of their power", Holy Church in Castile was persecuted under Peter while the Jews occupied high posts. The consequence of this were energetic protests by the Castilian clergy, which are recorded in interesting documents. Among these is found a work which was already prepared in the lifetime of the monarch, and in which the Chaplain of the Church of Cordoba describes Peter as a "heretical tyrant".

The Holy See broke with this protector of Jews and oppressor of Christians. The Pope excommunicated Peter and declared him in the Church Council as unworthy of the crown of Castile. He released the Castilians and other subjects from their oath of loyalty and invested Henry of Trastamara or the first successor to the throne with the dignity of king. This made easier the formation of a coalition of the kingdoms of France, Aragon and Navarra, which under the protection of the Pope, undertook a kind of crusade for the freeing of the kingdom of Castile from oppression.

While the Christian clergy and laymen were murdered, taken captive and oppressed in every way, Jewry attained such high regard as never before in Christian Spain. Toledo then was practically the capital of international Jewry, just as in the ensuing time it was to be Constantinople, Amsterdam, London and New York. In this city the powerful minister Samuel Ha-Levi held a Synod or a general Hebrew congress, in which delegates of Jewish communities from the remotest lands participated, in order apparently to admire the new synagogue, which Peter allowed Samuel to build against the orders of the Church.

Witness to this great assembly is given by two inscriptions—veritable historical monuments—in this synagogue, which later temporarily served as a church. From the text of these inscriptions it is revealed that Samuel Ha-Levi himself was the chosen leader, who clearly became the Baruch of that time, which, however, did not prevent that years later an influential circle of his Jewish enemies accused him of having stolen the royal state treasury and as a result hastened his overthrow and death. These envious Jews accused him of having deceived Peter for twenty years, and even occasioned the king to torture him, so that he might confess where the three giant mountains of gold, stolen by him, were to be found. But Samuel died without revealing his secret, and the Chronicler reports further:

"And it (his death) caused the King much sorrow, when he learned of it, and upon the advice of these Jews he commanded to bring him all his possessions. The houses of Samuel were searched, and they found a subterranean chamber with three mountains of gold and silver coins, bars and pieces. Each individual one was so high that a man could hide behind it. And King Peter inspected them and said: 'If Samuel had only given me the third part of the smallest of these heaps, then I would not have had him tortured. But he preferred to die, without telling me.'"

The fact that Jewish treasurers or finance ministers stole was not new. Many had been deposed for this reason. However, this occurrence shows us that even among the Jews themselves, in spite of brotherhood, astonishing cases of envy and disunity exist, which take a tragic course, like that described here. The Jews, however, continued to exercise their influence on the government of Peter. Merely the persons were exchanged.

In order to overthrow Peter, he was not only accused of having handed over the government to the Jews, but he was also reproached with being a Jew himself. For King Alfonso XI, who had no male successor, was so enraged about this that he had seriously threatened the Queen, if the next child should again have been a girl. The Queen, in order to save herself, had therefore agreed to exchange the girl with a boy. The son of a Jew was brought, who had just been born, and who now grew up as heir to the throne, without King Alfonso knowing that he, whom they said to be his son, was a Jew. It was asserted in addition that Peter had secretly had himself circumcised when he learned of his Jewish origin, and for this reason also he handed over the government completely and utterly to the Jews.

The renowned Chronicler and writer Pero Lopez de Ayala, who was in no way favourably disposed to King Peter, did not expressly mention this suspicion. But the fact that he describes Peter as the legal son of Alfonso XI allows it to be concluded that he did not recognise this accusation. In the same sense historians and Chroniclers express themselves who base themselves on the writings of Lopez de Ayala. If we also hold it to be correct that praise is given to this highly respected Chronicler in respect of this matter, then one must nevertheless take into consideration that he wrote a Chronicle about Peter when Catalina of Lancaster, the daughter of this king, was already married to Henry II, the grandson of Henry of Trastamara.

This marriage was concluded for political reasons and was intended to unite the two rival families and avoid future disunity. Since the Chronicle came into being at a time when the Castilian monarchy made efforts to wipe out the stigma of a possible Jewish origin, it is natural that Pero Lopez de Ayala was compelled to keep silent about everything which was connected with this and which could have injured the honour of Queen Catalina.

On the other hand, history has proven to us that the Jews in their striving for world domination are capable of everything, whether it be a matter of replacing a girl child through an Infanta or undertaking any other kind of deception which opportunity offers. However, in the case which we investigate here, the opinions expressed by the defenders of Peter the Cruel seem most probable—Freemasons or Liberals—who assert that the accusation of exchanging of Infantas were made out of thin air, and were spread by Henry of Trastamara in order to justify his claim to the throne. However, this fairy-tale was held to be true in Castile and abroad and firmly adhered to in Chronicles of that time.

In the same measure, it seems possible to us that, if it really was a girl in question, that this was invented by the Jews themselves, who surrounded and influenced the young monarch, in order to convert him to Judaism and thus to be able to control him fully.

In favour of this possibility speaks the constant striving of the Jews to control Christian or pagan monarchs for whom they fabricated a Jewish origin. They wished to prove to Francis I of France that he was a Jew, however he laughed at them. Emperor Charles V became for the same reason so enraged that he had the Jews who wished in this way to influence him on behalf of the Synagogue burned. For Charles II of England they even carefully forged a family tree and convinced him to such an extent that he made them some concessions. Even the Emperor of Japan they wished to so deceive and make him believe that he originated from the ten lost tribes, in order to win him for Judaism and thus to control the land of the rising sun. But fortunately the Mikado held them to be lunatics. It is therefore certainly possible that they applied the same methods with Peter and the news seeped through into the hostile camp, where they later used Trastamara as a banner against Peter. However this may be, it is nevertheless evident that Peter, with his murdering of clergy, persecution of the Church and elevation of the Jews, acted more as a Jew than as a Christian, which had the consequence that the story of the exchange of children was believed.

The following Chronicles reveal that Peter was of Jewish origin: the Chronicle from the same period about Peter IV of Aragon, the Chronicle of the contemporary Carmelite Father Juan de Venette, the anonymous Chronicle about the first four Valois, the likewise contemporary Chronicle of Cuvelier among others. It is worthy of note that a century later it is mentioned in a couple of documents—in connection with Salomon-Halevi, the well-known Rabbi of Burgos, who by baptism received the name Pablo de Santa Maria, became priest and later archbishop in the same city—that this prelate was descended from the girl Infanta who was exchanged with the Jewish boy, who was later King as Peter of Castile. The girl Infanta married the father of the renowned Archbishop.

In connection with the exerting of influence by Jews upon the government of Peter—beside the admission mentioned by the Jewish Encyclopedia and by respected Jewish historians—it is stated in the Chronicle from that time written in verse by Cuvelier: "He had the bad practice of allowing himself to be advised in all things by the Jews who dwelled in his land. He revealed to them all his secrets and not to his most intimate friends, blood relations or another Christian. Thus the man, who knowingly made use of such counsel, necessarily came to a bad end.

Another Chronicler and contemporary of Peter, who as a second continued the Latin Chronicle of Guillermo de Mangis, asserts that the King and his government were controlled by Jews: "The monarch was reproached in that he and his house were controlled by Jews, who were present in Spain in great number, and that the whole kingdom was ruled by them."

Paul Hay, the second Chronicler of Bertrand du Guesclin, speaks in this connection of the bad counsellors of Peter making difficulties throughout the whole of Castile, committing murders and calling forth dissatisfaction and disconsolation; that they in addition infected the monarch with a general disinclination towards the most highly regarded people in his kingdom and thus destroyed the mutual regard which binds good kings with their subjects and the peoples with their princes, that Peter called in the Church properties in order to reward the ministers for their ill-will, and—so it is stated—rejected his baptism in order to allow himself to be circumcised, and practised countless cruelties, which filled Spain with blood and tears. He combined in his person all the faults of a Sardanapal, Nero and Domitian, and his spirit was controlled by principally Jewish favourites.



The Jews Betray
Their Most Magnanimous Protectors

Besides the murders of Christians during this hated Jewish dictatorship of Peter the Cruel, crimes were committed which caused the whole of Europe to shudder, as for example, the murders of Suero, the archbishop of Santiago, and of Pedro Alvarez, the deacon of this cathedral. The burning of the Abbot of St. Bernard on a fig-tree hastened the excommunication of Peter uttered by Pope Urban V. The announcement of this news nearly cost the representative of the Pope his life. But let us allow Father Joseph Alvarez de la Fuente to speak, whom we have to thank for the following details:

"On account of this murder, as I have already said, and because King Peter had driven the Bishops of Calahorra and Lugo from their churches, Pope Urban V sent an archdeacon who was to inform the King of the excommunication. The latter came cautiously in a light galley down the river to Seville and went ashore at Tablada, in the neighbourhood of the city. He revealed to him the Bull from the Pope and escaped down the river with set sails, whereby the tide helped him."

The renowned monk asserts that Peter rode into the water and wished to stab the archdeacon, that he was nearly drowned, since the horse became tired from swimming.

During this time many horrible murders were committed. However, we mention here only that of the young innocent and helpless Bianca de Bourbon, the sister of the Queen of France, who was the legal wife of Peter and was taken captive and later shamefully murdered. The Chronicler Cuvelier, a contemporary of Peter, describes the murder of the young queen and gives us the assurance that Peter asked a Jew how he could get rid of the Queen unnoticed. The latter advised him to murder her and even offered to commit the crime himself with other Jews. The Queen was strangled in her own bedroom and left lying on the bed, where she was found dead. And the Chronicler further reports that there Jews killed four servants who wished to raise the alarm and locked in several others. King Peter later asserted that he had not given his approval to the murder, and had the murderers expelled from the land. However, he only did this in order to justify himself.

Another indisputably true document confirms to us the fact that the Jews were responsible for this rule of terror. This concerns the "Ordenamiento de Peticiones" (Order concerning visits), which was passed by King Henry in the Cortes of Burgos—after he had been proclaimed king in the year 1367. From this we take the following text, which we translate from the old Spanish of the publication by the Royal Academy for History in Madrid. The new king replies in this to the various representatives of the individual classes of the people in the Cortes (an organ which was similar to the Mediaeval parliament.)

"No. 10: Further the visits are approved to those who report that the inhabitants of the cities and towns in past times, upon counsel of the Jews, have suffered much evil, injury, death and banishment. The Jews were at that time favourites (i.e. highest ministers or chief counsellors) or officials of the former king. They wished to cause the Christians evil and injury, and the latter therefore begged us to allow neither admittance into our palace nor into that of the Queen nor the Infantas my sons, to Jews, neither that they might become officials, physicians or any other kind of profession.

"We give accord to this request and realise the reason. Never, however, were other kings in Castile begged for the like. And although there are Jews in our palace, we will not accept them in our Council and will not even give them such a great power that they could cause any kind of harm in our land."

One can here observe something astonishing: Henry of Trastamara rebelled against his half-brother and secured himself the moral support of the Pope and the material support of the King of France and other monarchs, in order to overthrow Peter, in that he accused him of having become a rebel, secretly honouring Judaism and having handed over the government of Castile to the Jews. He had in addition hoisted the flag of freedom and thus obtained the support of the nobility, of the clergy and of the people. Later, when he had triumphed and was crowned King, he acted in exact opposite to his promises and began to employ Jews in his palace.

What had happened during the civil war, that he, who had come to Castile in order to kill Jews, later tolerated them in his palace? What did the Jews do in order to avoid a foreseeable catastrophe and to more or less cut a good figure if the opposite party triumphed? The following historical document solves this problem for us.

In the Jewish Encyclopaedia, the monumental work of modern Jewry, it is stated that Peter surrounded himself since the beginning of his period of rule, with so many Jews that his enemies called his court the "Jews' Court." In addition the Jews had always been his faithful followers. The latter was to be expected, for the young monarch had, as a result of delivering himself to the Jews and bringing the latter to the high point of their power, been able to conjure up the fateful international civil wars which were to cost him the throne and his life. Contemporary Chroniclers and historians, whom one cannot accuse of any Antisemitism, prove to us how false it is to believe that the Jews would always unconditionally keep trust with their ally and friend. On the contrary, they cheated him in the most malicious way, as the Jews usually do with their best friends and protectors. For the Jews count neither the most upright friendship nor proven services or favours, however great these may also be. If it suits their political interests, they are even capable of crucifying those who sacrificed everything to do them a favour.

In his loyalty to the Jews Peter went so far as to apply terrible measures of retaliation against those who offended against them. Pedro Lopez de Ayala, the most important writer and chronicler of that time, reports that Peter, when he went to Miranda del Ebro:

". . . in order to exercise justice, because here people had robbed and killed the Jews, had—with the support of the Court—two men of the city, Pero Martinez, son of Chantre, and Pero Sanchez Banuelos killed. Pero Martinez he had boiled alive in a cauldron and Pero Sanchez roasted alive in his presence. In addition he had still others from the city killed."

In the fifth year of his rule he showed himself magnanimous and granted mercy, even in favour of those who had striven for the throne. However, this edict of mercy did not extend to persons who had caused injury to the Jews. One should therefore really expect the Jews to have kept faith with him in difficult situations. However, the opposite was the case.

The French Chronicler Cuvelier, who was eyewitness and accompanied Bertrand du Guesclin and Trastamara upon their campaign, writes about the time when, through the tragic defeat of Peter's armies, it became clear that the scales inclined to the side of his opponent. After Peter the Cruel had evacuated Burgos, Toledo and Cordoba, he made his way to Seville. Two of his most valued influential Jewish counsellors, named Danyot and Turquant, agreed with one another to betray him and to hand him over to Henry, as soon as opportunity offered.

Jose Amador de los Rios, the learned writer and historian of the last century, who was favourably disposed to the Jews, openly admits:

"It was known in Castile and elsewhere that the Jews themselves let in the Bretons Bertrand Claquins (du Guesclin), when Henry and his supporters appeared before certain cities." (In Spanish the word "juderia" is used here. So were the Jewish communities in Castile called.)

When King Peter learned of this cunning betrayal by his protectors, he was doubtless beside himself. The French Chronicler quoted, who witnessed the events, reports that King Peter, when he learned that Cordoba had fallen into the hands of his half-brother, had a violent quarrel with the two Jews who had resolved to betray him, and said to them:

"My Lords, a fateful destiny has caused me to listen to your counsel for years long. You are guilty of the murder of my wife and of the falsification of my laws. Cursed be the hour of the first day when I first believed you, now that I shall be thrown out of my land. Exactly in the same way do I throw you out from my high council and palace. Guard yourselves well, never to come back again and leave the city at once."

And the Chronicler continues that the two Jewish counsellors had concluded a secret agreement with Henry of Trastamara, to deliver the city of Seville to him, into which Peter had withdrawn. They agreed with the scribes of the Jewish community in this city that they should let in the troops of Henry of Trastamara through the Jewish quarter. However, through a beautiful Jewess, who had been his lover and was very fond of him, Peter learned in time of the plans of the Jews against him. Therefore on the next day he left the city and fought through a retreat.

Paul Hay de Chartelet, the second Chronicler of Bertrand du Guesclin, assures us that Peter learned this in Seville from a Jewish concubine who loved him very much and, against the will of her father, informed him that the Jews planned a secret plot together with Henry of Trastamara to deliver the city to the latter. When Peter had received this news, the unfortunate monarch was completely downcast.

Without doubt the Jews had followed their traditional tactics and had provided the King with Jewish lovers in order to keep him better under control. But love is often a double-edged sword. And in this case the love of the girl was stronger than her inclination to Judaism and the fear of reprisals.

If we read these Chronicles, it becomes ever more clear to us how dangerous these unassimilable circles of aliens were, who—as has been proven in the course of time—never kept faith with anyone and always inclined to become the deadly Fifth Column in the service of foreign powers, and even then when they harmed their most valuable, fanatical protectors and friends.

These facts show us how the Jews, when they saw themselves threatened through the victory of the Christian people in Castile, under the leadership of Henry of Trastamara, knew how to cross at the right time to the opposing side, i.e. to that of Trastamara, in order to thus transform approaching catastrophe into a triumph. This Machiavellian enterprise was perfected even more by the Jews in the course of centuries, and in our time they no longer wait until their enemies are on the point of victory. If a Christian or anti-Communist opposition threatens to disturb their dark plans, they introduce elements into their ranks which makes them fail, or at least occupy a valuable position in the enemy camp, and give the latter the death blow at the first opportunity.


ANTI-COMMUNIST ORGANISATIONS OF THE FREE WORLD!


Be watchful and defend yourself against the infiltration of Jewish elements into your ranks, for they only give themselves out to be anti-Communists in order to control your movements and to make them fail. Even if they also give you good services, it is only to gain positions.

When Peter was defeated, he fled to Portugal, and from there to England, where he was able to secure the support of the "Black Prince." Supported by the English army and later by the alliance of the Moorish King of Castile. At this stage of the battle there were Jews in both rival camps. They had already discovered the secret of future triumphs: to bet upon two cards, in order to always win. To achieve success with this kind of manoeuvre, the Jews had naturally pretended schisms or divisions in their own ranks, so that attention was not drawn to the fact that one group stood on one side of the combatants and another on the opponents. Thus, after the defeat of Peter at Montiel, they obtained good positions in the government of the victor.

It is astonishing that Henry, in this despicable duel which cost Peter his life, was cynical enough to again call him a "Jew", although the Bastard at that time was bought both through the treachery of the Jews to Peter as also through the gold which the Jewish communities placed at his disposal, and allowed them renewed admittance—in spite of the justified concern of the Cortes of the Kingdom—to his Court.

Thus the struggle, which should have ended with a complete victory for the Christians, was cruelly continued up to the end of the century, in the year 1391, with the terrible murders of Jews on the whole peninsula, when it came to an end. Responsibility for the latter was unjustly laid upon the sermons of the Catholic priest Ferran Martinez. These, however, were only the spark which brought into flame the hitherto withheld alarm of an oppressed people, whom the Jews robbed, murdered and oppressed when they occupied high positions under several governments. For this the irresponsibility of the monarch was responsible, who had willingly given free range to this treachery. The Jewish "Golden Age" in Catholic Spain had dawned as a result. This situation had tragic results and also harmed the Musulmans when they made possible the Jewish "Golden Age" in Islamic Spain.



Jewish Infiltration in the Clergy

In this chapter the ways and means will be investigated of how the false Jewish mock-Christians usually undertake their infiltration into the clergy.

In order to conquer the Christian world, Jewish imperialism holds it indispensable to control the chief bulwark, the Church of Jesus Christ. Therefore they have applied various tactics—from direct attacks to infiltrations. The weapon preferred by the Fifth Column was to bring young Christians descended from Jews into the ranks of the clergy who secretly paid homage to Judaism. After ordination as priests, they were then to rise in the hierarchy of Holy Church—be it in the secular clergy or in religious orders—in order then to utilise the positions obtained in the clergy to the harm of the Church and in the interests of Jewry for its plans of conquest and heretical or revolutionary movements. With this delicate task Jewry makes use of talented young men, who intercede not only very religiously but also mystically and fanatically for the Jewish religion and are ready to sacrifice their life for the cause of the God of Israel and the chosen people.

In Judaism there are many such mystics. And to this the great successes are to be attributed which the theological Imperialism of the Jews has achieved. The child or the youth who enters into the seminary of the Christian clergy knows that he will be undertaking the holiest task, the destruction of the principal enemy of the chosen people, thus of Christianity and particularly of the Catholic Church. He knows that he makes possible with his future activity of destruction and weakening of Christianity the fulfilment of the divine will, and hence the rule of Israel over the whole world will be attained.

The false Christian, who in secret adheres to Judaism, believes he is completing a sacred task which in addition secures him eternal salvation. The more damage he can cause the Church as priest, monk, minister, abbot of a monastery, provincial of a province, bishop, archbishop or cardinal, all the more services has he rendered, according to the opinion of the Jews, before God and the chosen people.

One can say that this legion of mystics and fanatics was finally successful in bringing to an end the predominance of Holy Church in the Middle Ages, and as a result the revolutionary Jewish-Freemasonic or Jewish-Communist movements of modem time had their way made easier. The Jewish Fifth Column in the clergy is thus one of the basic pillars of international Jewry.

The aims of the infiltration of the Jewish mock-Christians in the clergy are clearly laid down in an interesting document which the Abbe Chabauty had published, and which is also mentioned by the archbishop of Port Louis, Monsignore Leon Meurin, S.J. This concerns a letter from the secret leader of the international Jews, who lived towards end of the 15th century in Constantinople, to the Jews in France. As answer to an earlier letter to him from Chamor Rabino de Aries, he gives them in this the desired instructions. This document fell into the hands of the French authorities and Abbe Chabauty had it published. The letter runs literally:

"Beloved brother in Moses, we have received your letter, in which you report of your anxieties of soul and the misfortune which you must bear. We suffer this sorrow with you. The advice of the Grand Rabbis and Satraps of our laws runs as follows:

"You say that the King of France compels you to become Christians. Well then, do his will, but preserve the law of Moses in your hearts.

"You say that they wish to seize your goods with violence. Let you children become merchants, so that through trade they may rob the Christians of their property.

"You say that there is a striving after your life. Let your sons become doctors and chemists, so that they can take life from the Christians without having to fear punishment.

"You say that your synagogues are destroyed. Let your sons become priests and abbots, so that they can destroy the Christian Church.

"You say that you are oppressed in other ways. Let your sons become lawyers or notaries or undertake some other profession which has usually to do with public affairs. Thus you will rule the Christians, you will gain control of their land and avenge yourselves upon them.

"Follow the commands which we give you and experience will so teach you that, although you are now downtrodden, you attain the high point of power."

Signed V.S.S.V.E.F. Prince of the Jews of Constantinople to the leader of Casleo, 1489.

The infiltration of Jewish mock-Christians into the French clergy of that time caused much harm, since it made possible the spreading out of the Huguenot movement in the 16th century. This sect was supported by Jews who pretended to be Christians, and clearly differed from the Lutheran churches which even seized upon anti-Jewish measures.

The purpose of this Jewish infiltration into the clergy is evident: the destruction of the Church from within. What was said in the aforesaid letter has been confirmed to sufficiency in countless trials by the Holy Inquisition against clergy who honoured Judaism. The treacherous activity of the clergy of the Fifth Column is indescribably many-sided, yet always directed at the same goal: to passionately defend the Jews or to favour heretical and today, revolutionary openly anti-Christian movements, to weaken the defence of the Church and to attack good Christians—especially the successful defenders of Christianity—to denigrate and destroy them. Thus they prepare the victory of the Jewish heretical Freemasons and Communist organisations and hope in the future to be able to fully destroy the Church.

The trials brought by the Holy Inquisition against archbishops, abbots, deacons, priests and monks who were secret practisers of Judaism, give a wealth of information concerning the tactics applied by the clergy of the Fifth Column.

The phenomenon of Jewish infiltration into the clergy has existed as proven since the beginnings of Christianity and was constantly one of the main dangers which Holy Church, not only in the one or other land, but in the entire Christian world, saw facing it. If we wish to investigate this problem in its entire extent, then a work of many volumes would be necessary. We will therefore restrict ourselves to one of the many tragic historical trials of Jewish infiltration into the clergy, which made possible the present triumph of Jewish Imperialism. The following example will suffice, in order to reveal how the Synagogue carried out its infiltrations into the Christian clergy, for its tactics were at different times and with different peoples always similar.

The learned Jewish historian Abram Leon Sachar, one of the directors of the Hillel de la B'nai B'rith Foundation, Jewish community leader and later president of the Brandeis University, writes in his work "History of the Jews", in connection with the conversion of the Jews to Christianity in Spain since the year 1391 and with the later results of these conversions, as follows:

"But after 1391, when the Jews were more strongly under pressure, whole communities confessed to the Christian belief. The majority of the new converts eagerly utilised their new status. Hundreds of thousands came together in places from which previously they had been excluded on account of their faith. They entered professions hitherto forbidden them and had admittance to the secret Senate of the Universities. They obtained important state offices and even penetrated into the Church of the all highest. Their power increased more and more with their wealth, and many could thus reckon upon being accepted into the oldest nobility families of Spain . . .

"An Italian who lived almost at the same time remarked that the converted Jews practically ruled Spain, while their secret adherence to Judaism destroyed the Christian faith. Like a wedge, hatred stood between old and new Christians. The neophytes were regarded as rogues, as 'infamous' or 'pig dogs.' They were despised on account of their success, their pride and their cynical attitude to Catholic practices . . . While the masses observed with gloomy bitterness the success of the new Christians, the clergy lied about their unfaithfulness and their lack of honesty. It was suspected with justice that the majority of converts were still Jews in their heart. The compulsory conversion had not been able to eliminate a legacy centuries old. Tens of thousands of the new Christians outwardly submitted, went as usual to Church, murmured the prayers to themselves, carried out rites and observed the customs. But their spirit had still not been converted."

It is difficult to aptly comprehend the conversion of the Jews to Christianity who became a veritable Fifth Column in the bosom of Christian society. Alarming is the manner in which the Jews gained control of the government posts, of corresponding places in the universities and in all realms of social life and also penetrated into the nobility families and even into the sanctuary (all-holiest) of the Church; as the Jewish academician correctly writes, the Jewish infiltration into the clergy.

After recounting how real Catholics grew suspicious when converted Jews, during the baptism of their children, "at once washed away the baptismal mark" from them, this Jewish historian continues:

"It was suspected that they celebrated the Jewish festivals in secret, ate Jewish-foods, maintained friendships with Jews and studied the ancient Jewish science. Reports of countless spies had the aim of confirmation of these suspicions. What son of the Church could have been able to look on calmly at how these hypocrites made merry at the Christian practices and accumulated riches and honours?"

All this was proved to sufficiency, for the Spanish Inquisition knew best of all how to introduce spies into the Jews' own ranks, who then helped it to discover the most closely guarded secrets, even if they were still so well concealed under the mask of false Christianity. In this lies one of the main reasons for the deep hatred of the Jews towards the Spanish Inquisition and for this reason they have organised against it for centuries long a campaign of slander and blasphemy in the whole world, which has given occasion to short-sighted condemnations and covered the historical truth with dirt.

The Jewish historian Cecil Roth, so very highly regarded in Jewish circles, assures us in his History of the Marranos, an official Jewish publication of the Jewish publishing house in Buenos Aires, in connection with the same events that even if there were honest converts, nevertheless the majority were in their innermost hearts just as Jewish as previously. In appearance they lived just as Christians, had their children baptised in the Church, but hastened to efface the traces of the ceremony, as soon as they were back home again. They had themselves married by a priest, but this ceremony did not satisfy them, and they carried out yet a second one among themselves in order to render the marriage legitimate. They went often to confession, but their confessions were so unreal, that—so it is said—a priest once begged one of them for a piece of his clothing, as a relic of such a pure soul. Behind this outward concealment they remained what they had always been.

The Jewish historian speaks below of how they carried out the Jewish ceremonies down to the last detail, celebrated the Sabbath as far as was possible for them, and often entered upon a marriage with descendants of open Jews. Then he makes the following interesting revelations:

"They secretly attended the Synagogues, for whose illumination they regularly donated oil. They also formed religious communities under the protection of a saintly Christian, with apparent Catholic aims, which they used as pretence in order to be able to carry out their very ancient rites. As far as their race and their faith is concerned, then they were the same as before their conversion. They were one hundred percent Jews, and not only in name. Christians, on the other hand, they were only for the sake of outward form. After the religious hindrances had been cleared away, which had previously blocked the way to them, the new converts and their descendants in social and economic respect, made enormously rapid progress. However much their honesty was doubted, they might nevertheless nowhere be excluded any more on account of their faith. The legal career, the government, the army, the universities, and even the Church were soon filled by more or less doubtful new converts or their direct descendants. The richest married into the high nobility of the land, for only few impoverished Counts or knights could withstand the attractive power of money."

The third remark of the Jew Cecil Roth to the third chapter of this work is very interesting and runs literally:

"Jerome Munzer, a German, who travelled in Spain in the years 1494-95, reported that, until a few years previously in Valencia, where later the Church of the Holy Catalina de Siena was built, there was a church which was dedicated to Saint Christopher. Here were found the graves of the 'marranos', i.e., of the false Christians who were inwardly Jews. If a Jew died, they pretended to be in agreement with the rites of the Christian religion and carried in a procession the coffin covered with a golden cloth and image of Saint Christopher. But in spite of all, they washed the body of the dead and buried them according to their own rites. . ."

A similar case is said to have occurred in Barcelona, where a marrano, if he said, "Let us go today into the Church of the Holy Cross", meant by this the secret Synagogue which was so named. A classical report about the situation and the hideouts of the marranos of this time is in the history of the Catholic Kings by Bernaldez, contained in Chapter 18.

On the ensuing pages of the already mentioned History of the Marranos, several examples are given of how it was successful for several of them to attain high positions. The Jew Azarias Chinillo, for example, who upon his conversion took the name Luis de Santangel, went to Saragossa and there studied law. Afterwards he obtained a high position at the court and a nobility title.

"His nephew Pedro Santangel became Bishop of Mallorca and his son Martin a judge in the capital. Other members of the family occupied high offices in the Church and in the government of the state."

Then the famous Jewish historian enumerates further Jews in Church offices:

"Juan de Torquemada, the cardinal of Saint Sixtus was directly descended from Jews, in the same way as the devout Hernando de Talavera, the archbishop of Granada, and Alonso de Orpeza, the head of the Hieronymite Order . . . Juan the Pacheco, Marquis of Villena and head of the Order of Santiago, who during the rule of Henry the Incapable was sovereign ruler in Castile and tenaciously sued for the hand of Isabella, was descended on both father as well as mother's side from the Jew Ruy Capon. His brother, Pedro Giron, was the head of the (Catholic military) Order of Calatrava, and his uncle was archbishop of Toledo. At least seven of the head Prelates of the kingdom had Jewish blood in their veins. The same was the case with the Chief paymaster . . .

"The numerical proportion of converts with their rapidly increasing descendants and far-reaching family connections was very great. In the south of the land it formed—so it is said—a third of the population of the most important cities. Accordingly it must have been three hundred thousand on the entire peninsula, inclusive of the pure-blooded and the half-pagan relations. The former were not so numerous. All in all they represented in the state organism an all-embracing, unassimilable community in no way to be despised. The Jews who had been converted to Christianity, together with their most distant descendants, were known in Jewish circles by the name Asunim, 'Compelled', i.e. persons who were compelled to accept the ruling religion . . ."

"A new generation had grown up, which had been born after the conversion of their parents and was naturally baptised in childhood. The position of Church Law could not have been clearer. They were Christians in the truest sense of the word, and the practice of Catholicism placed them equal to every other son or every other daughter of the Church. However, it was known that they were only Christians in name. They publicly supported the new faith only very rarely, while they clung all the more in secret to their old one. The position of the Church had become far more difficult than before the fateful year 1391.

"Previously there had existed countless unbelievers who were easy to recognise and who were made harmless through a succession of systematic government and Church laws. But the same unbelievers were now found in the bosom of the Church and spread out in all realms of Church and political life, often openly derided its teachings and through their influence infected the mass of the faithful. Through baptism they had merely changed from former unbelievers outside the Church to heretics within it."

The words of the authoritative Jewish historian speak for themselves and comments are superfluous. It describes to us in a few words the character and the deadly danger of the Jewish Fifth Column in the clergy in the course of centuries up to the present.

Besides their efforts to control the Church from within, by their controlling of the highest offices, the false Christians infected through their influence the mass of the faithful. Thus arose heresies and the Jewish-influenced revolutionary movements.

Jose Amador de los Rios, whom the Jews rightly hold to be one of the most important sources of Jewish history on the Iberian peninsula and whom up to the present only the Jew Cecil Roth equals, says in this connection about the converted Jews:

"On the grounds of this improvised demand, they gained control of all state offices and all dignities and honorary offices of the republic. They risked much and attained still more, mixed their blood with the Hispano-Latin in a liberal way, penetrated suddenly into all realms of Christian life and into the highest nobility and climbed with their proud demands up to the steps of the throne itself."

"Their inborn lack of shame came to their advantage and they supported themselves upon the well-weighed single-mindedness of their race, whose origin they now proudly and arrogantly sought in the most regarded families of the tribes of Judah or Levi, the representatives and traditional preservers of the priesthood and of the kingdom.

"We restrict ourselves now to the converted Jews (as the converts were also called) in Aragon and Castile. One can in fact assert with justice that the Jews, in contrast to the converted Moors who were satisfied after baptism to be respected in the same modest position, advanced themselves in all realms of official life and took up all social positions. In the curacy of the Pope they sat in his private rooms; at the head of the government, of public property, and of the highest courts of law; in the teachers' chairs and in the rectorate of the universities, as well as in the chairs of the diocesans and abbots. And as spiritual dignitaries they demanded and received from the crown, knights' estates, counties, margravedoms and baronial properties, which led to the noble stamp of the old nobility vanishing. Everywhere and in every respect the calm investigating gaze of the historian falls upon the hectic neophytes. With manifold aspects they offer themselves for rational study and also long fruitful investigations. In all realms of activity and intelligence their initiative was to be traced. The converted Jews became to the same measure statesmen, financiers, lease-owners, soldiers, prelates, theologians, legal scholars, Bible preachers, physicians, merchants, industrial workers and craftsmen, for they laid claim upon all."

After this exposition the historian poses the following question:

"Should the Spanish race be completely abandoned in the face of the never satisfied ambition which the fortunate combination of the new Christians with Catholicism has called forth among the latter?"

He speaks of the sons of Rabbi Salomon Ha-Levis, who with his conversion took on the name Pablo de Santa Maria and was priest and later archbishop of Burgos. After enumeration of the distinctions which Alvar Garcia de Santa Maria received, it is further expressly stated:

"The distinction was allotted to the first born of Pablos, Gonzalo Garcia, who was already invested with the archdeaconship of Briviesca in 1412. In 1414 he was chosen to represent Aragon at the Ecumenical Council of Constance. There he had the fortune that the assembled fathers chose to address him and other noble young men with the difficult, sublime problems which were to be discussed in this high assembly. Alfonso, who was born after Maria, attained the title of doctor when he was already no more than five years old and shortly afterwards became deacon of Santiago and Segovia. It is worthy of note that, in this Chronicle, up to his election as archbishop he is always called deacon of the Church of Santiago and Segovia, which proves that he combined both dignities in himself. When he was still very young, Pedro already received the important honorary office of protector of the King."

In the following chapter of the work quoted, Jose Amador de los Rios comes back once again to the fact that Jews claimed for themselves high offices and says something very revealing in this respect:

"In the preceding chapter we have seen how the converts in Aragon and Castile, through the freedom which conversion brought with it, and by their own education, their riches and their natural daring, had occupied not only all offices of the republic but also social positions, and conquered by storm the highest dignities in the Church, if they were not freely conceded to them."

This felicitously chosen expression "to conquer the highest dignities (offices) of the Church by storm" is interesting, because today it is an actuality. For the Fifth Column in the service of Jewry in different dioceses—by its naturally making its influence felt in Rome—has really taken the highest dignities by storm. As a result it becomes completely clear that upon different occasions those who, on the grounds of their virtue and loyalty to the Church, would really have deserved these offices, were not taken into account and treated differently. Preference, however, is given to the clergy who defend Jewry, favour the victory of Freemasonry and Communism, and violently attack the real defenders of Holy Church. In these cases the mechanism of intrigues and influence of the Fifth Column has deceived the goodness and sincerity of the Holy See and can therefore record new triumphs, not only through the securing of successors in the Dioceses under control but also in foreign ones, which again injures those who had greater claims to occupy the vacancies. Luckily this kind of manoeuvre has in many cases failed completely and one hopes that in the future, when the truth becomes known and the enemy is unmasked, the Fifth Column will have to record greater failures. In addition the Church—as already before—recovered anew from the deadly cunning of the Synagogue of Satan.

Our Lord Jesus Christ announced clearly and distinctly that the truth will make us free. Therefore we taken the risk of speaking the truth, although this will be highly unpleasant to the clergy and laymen, who secretly confess to Judaism and betray the Church and Christianity.

Concerning Saragossa, the capital of the kingdom of Aragon, the famous historian says the following:

"The converts who held themselves to be preservers of the ancient culture of their predecessors, strove not only for the lower offices in the Republic, but also for Church dignitaries."

In another passage he provides us with interesting details concerning the connection between a Jewess and the Prince Alfonso of Aragon. The latter fell in love with the daughter of the public Jew Aviatar-Ha-Cohen, who:

". . . upon the request of the Prince, first confessed to the faith of the Saviour, before she gave herself to him. With baptism she received the name Maria and presented him with four sons: Juan of Aragon, first Count of Ribagorza, Alfonso of Aragon, who became Bishop of Tortosa and later, at the time of the Catholic Kings, Archbishop of Tarragona, and Feroando of Aragon, Prior of San Juan and Catalonia."

The renowned historian enumerates further concerning converted Jewish families who married into the oldest nobility families. This trial continued for so long until the Holy Inquisition dissolved the old Courts of the faith. The learned writer also mentions the fact that many of these families originating from Jews boasted of going back to David and being directly related to the Holy Mary. One thus sees that they have made use of this trick for five hundred years.

He asserts that the family of La Caballeria was related to Boniface:

"Simuel received, as well as Bonafoz, the name Pedro; Achab was called M. Filipe, Simuel-Aban-Jehuda-Juan, Isaac-Femando, Abraham, Francisco; and Salomon, Pedro Pablo. The Jewish name of Luis is not known, since he was baptised very young. It suffices for us to know that Pedro (Simuel) obtained great regard in his spiritual career and became Prior of Egea. Felipe became representative of the Knights and hereditary landed noblemen in the Cortes of the kingdom (a kind of parliament). . . The sons of Fernando (Isaac) had, together with the other converts, a share in the taxing of public income, under the protection of his uncle Luis. Of the latter's three sons, Luis, the firstborn, was chamberlain of the cathedral Church and Juan occupied a position in the same Church."

Different members of the Santa Maria and La Caballeria families were later accused of being inclined to Judaism and prosecuted by the Inquisition. The entire family of Vidal de La Caballeria was burned in Barcelona by the Inquisition, and even Tomas Garcia, the highly regarded jurist and historian, was put on trial. Whoever wishes to investigate further this interesting subject can take for additional reference the work quoted, the so-called "Green Book of Aragon" by Juan de Anchias, which provides interesting details concerning the Jewish infiltration into the clergy, the government and the nobility.

This valuable document was later published and is found in the National Library in Madrid. In this respect the book which was written by Cardinal Mendoza y Bobilla in the 16th century "Tizon de la Nobleza Espanola" ("Blemish of the Spanish Nobility") is also interesting, which is also preserved in this library.

In conclusion to this chapter we will quote in addition other respected sources and begin with another publication of the Israel Publishing Co. in Buenos Aires. In the work Israel—A History of the Jewish People by Rufus Learsi, which was prepared by the author with the "magnanimous support of the Jewish History Foundation Inc," it is expressly stated that:

"The universal anger was in fact directed against the new Christians and constantly increased. It was not only assumed that they secretly remained true to their faith, from which they had sworn to have freed themselves, although for the clergy this heresy was the greatest crime. The new Christians called forth through their successes even greater indignation. A too great number had now, since religion no longer prevented them from this, become rich and powerful. They took up high positions in the government, in the army, the universities and even in the Church. . . All, even the priests and monks, were regarded as heretics and the spite of the people was directed against them, until acts of violence broke out. In the years 1440 and 1467 the rabble rioted in Toledo and many new Christians were murdered and their houses set on fire. Six years later the bloody rebellions against them in Cordoba, Jaen and Segovia were repeated."

It was only natural, that the clergy regarded the descendants of Jews, who belonged to the Church orders, as heretics, and when a half-century later the Spanish Inquisition was founded, this was fully and completely confirmed. On the other hand, the author holds the clergy responsible for the wave of anti-semitism against the Christians of Jewish origin. In order to understand this situation, one must, however, know the motives in all details which led to such proceedings against the marranos.

The Jewish historian Joseph Kastein investigates this motive in his interesting work "History of the Jews" and speaks of the false conversions of the Jews to Christianity:

"At first both the people as well as high society regarded the converts as a homogeneous group. Particularly the nobility and the clergy saw in them the result of a victory and at first they were enthusiastically accepted. Countless converts passed through the open doors and obtained admittance into Spanish society and the clergy."

. . the converted Jews "soon appeared in the highest positions of the clergy. . . . "The converts were accepted with equal rights into Spanish society. However, as a result they did not sacrifice their capabilities. Previously they had been especially merchants, industrialists, financiers and politicians. So now also, only with this sole difference that they belonged to Spanish society. One had compelled them to enter in order to eliminate dangerous foreigners. But now they found themselves inside the house. The problem had only been displaced from the outside into the interior of the social structure."

It is not easy to find such a deep-reaching, painfully exact study concerning the nature of Jewish infiltration into Christian society and the clergy through outward conversion. The Jewish historian ends the chapter with the most contemptuous opinion concerning the utility of baptism for the Jews, by his placing into the mouth of a Jewish defendant the following assertion: "There are three ways of wasting water, l. To baptise a Jew. 2. To allow it to flow into the sea, and 3. To mix it with wine."

On the following page he continues his study about the new Christians and writes that the converts:

"supported themselves with their social elevation, in the same way as those who have compelled them to accept the new religion, upon the higher circles of the court, of the nobility and the clergy. They had less the intention to become stronger in the economic respect, but also to attain political and social influence. . . They had become members of the Church, but not adherents of the faith. The indissoluble connection of a thousand years long religious development compelled them to secretly preserve the indestructible Judaism in their heart and to carry it with them in its deepest form. They went cautiously to work, in order not to be discovered by the adherents of their new religion. They timidly followed all rites and laws, festivals and customs of their own faith and fought in secret for this right, led a double life and each individual bore a double burden."

When the Church noticed what was taking place—adds the Jewish historian we quote—

"there arose a new battle-cry, that the Church was in danger. The Jews have forcefully obtained admittance into Church and society in order to undermine it from within. The unavoidable, if also absurd consequence of this was, that war was declared on the inner enemy. For this purpose for support, reported the intrigues at the Court, and did everything possible in order to influence high society. The converts, whom the national policy had concerned itself with, became 'swindlers', a vulgar word, which comprises the epithets 'accursed' and 'pig'."

It would certainly not have easily occurred to us to describe so exactly—as the Jewish historian—the essence of the Jewish Fifth Column in the bosom of Holy Church and Christian society. Also we could certainly not have explained so well the motives which gave occasion to the creation of the Holy Inquisition Court, which was regarded by the people and its leaders as "aids of Heaven against this evil." Its necessity and value was, however, later denigrated through a campaign of slander lasting over centuries.

In the Jewish-Spanish Encyclopaedia it is stated:

"Daniel Israel Bonafou, Miguel Cardoso, Jose Querido, Mardoqueo Mojiaj and others praised the 'Swindlers' affair as a method to undermine the foundation of the enemy as a means to shape the struggle against it more elastically." In another passage it is stated of the swindlers: "Queen Esther, who revealed neither her race nor her origin, was held by them to be a prototype."

The description New Christians, which the false Jewish Christians, especially those of Spanish and Portuguese origin, still use today, is also customary among the Musulmans. The Jewish Encyclopaedia which we mentioned cites examples under the word "criptojudios" (= Christians who secretly admit to Judaism):

"This phenomenon (criptojudaismo) is still not very old. It appeared in 1838, when the Shah of Persia compelled the Jewish community of Meshed to admit to Islam. Several hundred Jews then formed a community, which was known under the name Dja-did-ul-Islam. The new Musulmans seemingly followed the Mohammedan rites and undertook the usual pilgrimages to Mecca. In secret, however, they practised the religious customs of their forefathers. The members of the community of Dja-did-ul-lslam held religious gatherings in underground synagogues, circumcised their sons, observed the Sabbath, respected the laws of diet and survived the danger to which they exposed themselves. However, later many of them left Meshed and founded two settlements of the sect in Herat, Afghanistan, Merv and Samarkand, Turkestan, Bombay, Jerusalem and even in Europe (London). Through emigration their number in Meshed grew to 3000 and in Jerusalem there were 500 believers. The traveller and orientalist Walter Fischel described the customs and traditions of Dja-did-ul-Islam in his work 'A Swindler' (gauner = swindler, rogue, gypsy) in Persia (in Hebrew, 1930)."

May the English take heed, for many Musulmans who live in London, as well as in the entire Islamic world, are concealed Jews.



A Jewish Cardinal Becomes Pope

The highest aim of the Jewish Fifth Column in the clergy has always been to gain control of the Papacy and to place a secret Jew on the chair of St. Peter. For this would make it possible for it to use the Church for the revolutionary Imperialist plans of the Synagogue and to cause harm to our religion. In the year 1130, 832 years ago, Jewry nearly attained its goal. For the investigation of this horrifying chapter in history we have also made use of recognised Jewish and other sources, which are free of Anti-semitism.

The world-renowned historian Fernando Gregorovius—as is known in scholarly circles—and who was in addition extremely favourably disposed towards the Jews, reported about these historical events in his work History of the City of Rome in the Middle Ages. The first translation into Italian was financed by the city government of Rome, which in addition provided the author with the title of "Honorary citizen of the city of Rome". The following quotations are taken from his work: "Book II. Vol. 2, Chapter III. The Pierleoni. Their Jewish origin. The Synagogue. Peter Leo and his son Peter, the Cardinal. Schism between Innocent II and Anacletus II. Innocent in France. Letter of the Romans to Lothar. Roger I, King of Sicily.

A purely civic schism would necessarily have proved to the world that the German kings were not always responsible for the division of the Church. The wealth and the power of the Pierleoni and still more their great services in relation to the Church awoke in them the hope of making a member of their family into Pope. The astonishing fact that they were descended from Jews and had reached such high regard, gives us opportunity to cast a glance at the Synagogue in Rome."

Gregorovius describes the development of the Jewish community in Rome and then mentions that Benjamin de Tudela, the famous Jew, travelled over half the world to visit all Jewish organisations of his time. Of the Jews in Rome he says that, at the time of Pope Alexander III, they had great influence in the Papal residence, and he enumerates very intelligent Rabbis, such as Daniel, Geiele, Joab, Nathan, Menahem and others of Trastevere. According to Gregorovius the Jews have only once been persecuted and enslaved in the eternal city. "Their race understood how, on the basis of their slyness, their inventive talent and the power of gold accumulated in secret, to assert themselves against their oppressors. The first physicians and richest bankers were Jews. In their wretched houses they loaned money at usurious interest, and in their book of debts stood the names of the most respected Consuls of Rome and even of the Popes, who were short of money. And from this despised Jewish Synagogue emanated a family of senators who had to thank the usurer for their wealth and their power."

The grandfather of the mentioned Peter Leo, who played an important role in the investiture dispute, also had relations in his capacity as banker with the Papal residence and often helped out with money. He finally allowed himself to be baptised and received the name Benedictus Christianus.

Very soon his son Leo, who with baptism had received the name of Pope Leo IX, could ensure himself an important future, as was fitting for a rich, sharp-minded, bold and ambitious young man. He intermarried with Roman magnates who wished to marry their sons to rich Jewesses, or their daughters to the sons of baptised Jews. Gregorovius assures us that one of his sons, by name Peter Leo, who was the first to bear the surname Pierleoni, "had much influence in Rome and was always asked for advice."

Besides his fortress alongside the Marcellus Theatre, which no doubt his father had built, he also controlled the Tiber Islands situated nearby. Urban II also made him into protector of Castel Sant'Angelo and died—to use the words of Gregorovius—in the house of his creditor and protector. His successors—so it continues—therefore made efforts to obtain the favour of the powerful Pierleoni. However, the people detested him because he was a usurer. The nobility hated him, and we can observe that he, in spite of his friendship with Pope Paschalis, did not ask the Prefecture for his son, because he was of "the new nobility."

The friendship of the Popes, the glitter of kinship, wealth and power very soon wiped away the stain of his Jewish origin, and a short time later the Pierleoni became the most respected princely family in Rome. Leo and his successor bore the tide "Consul of Rome"—according to Gregorovius—"proudly and with masterly dignity, as if they were very ancient Patricians." The famous historian adds further that the Pierleoni were Welfs, i.e. were of the Papal party against the German Emperors, for we must not forget that at that time, at least in appearance, they were devout Christians.

The following report by Gregorovius is also very revealing. From this we learn that Pierleoni was buried on 2nd June of the year 1128 with so many marks of honour as never before for a Consul in ancient Rome. Even if the tombs of the Popes of that time were destroyed, then the "Mausoleum of this fat Jew", as Gregorovius calls him in this connection, although he was officially very Catholic, continues to stand. He reports that he:

". . . left behind many descendants. These sons of the Ghetto were so unbelievably rich, that one of his sons became Pope and another Patrician of Rome. One of his daughters married Roger of Sicily. This powerful lord had selected a Church post for his son Peter. Would one have been able to refuse him the violet cloak of a Cardinal? Was even the striving for the robes of the Pope to be dared for a son of the Pierleoni? Young Peter was sent to Paris, in order to complete his education. There he belonged without doubt to the students of Abelard. After ending of his study he became a monk of Cluny. This was doubtless the best recommendation for a candidate for the Papal dignity. . . Upon the wishes of his father, Paschalis summoned him back to Rome and named him Cardinal of San Cosmo and San Damian. . . Together with his brother he then accompanied Gelasio to France, returned with Calixtus and became Cardinal of Santa Maria in Trastevere, whence his family originated. Later he became Papal ambassador in France, where he convened Councils, and in England, where he was received by King Henry like a prince."

Holy Church had accumulated experience in the centuries long struggle against the Synagogue of Satan, and now correspondingly built up its defence. It passed anti-Jewish Church laws which, if followed, would have provided a defence. Unfortunately there were—as we have already seen—monarchs like Witiza, Ludwig the Pious and Peter the Cruel, who submitted to the influence of the Jews and caused the anti-Jewish Church Laws to become ineffective. Thus they protected the principal enemy of Christianity and allowed him to become deeply rooted in the government of the state, which had tragic consequences for the Church as also for the peoples who fell into the hands of the Jews.

These tragedies were, however, locally restricted, for while Witiza or Ludwig the Pious delivered their people to the enemy, the Papacy and other Christian states conducted further the struggle for defence of the Church and Catholicism in a zealous manner. This new situation in the nth century for the Holy See itself was doubtless the prelude for a universal tragedy, not locally restricted, which was to extend to the whole of Christianity; for the enemy was on the point of conquering the chair of the Church, and this crisis had necessarily to draw the entire Christian world into its effect.

The bitter investiture dispute between Pope and Emperor and the problem of predominance were to offer Jewry the favourable opportunity of advancing to the Holy See, by their offering their valuable services and doubtless revealing themselves as pleasing. In this struggle between Popes and Emperors the Jews began to take decisive side with the party of the Welfs, i.e. for the Pope, who under the existing conditions could not reject this unexpected, seemingly valuable support—also in the economic respect, which was then urgently necessary for the Holy See.

In this trouble, the Church Laws, the results of centuries of experience, were at first forgotten. Through their gainful-seeking adherence to the Popes the Jews had penetrated into a domain which had hitherto been refused to them. The fratricidal struggles among the Christians themselves helped the Synagogue of Satan best of all to further their imperialist plans.

This they now attained by their supporting the Church power against the civic. In the 16th century, thus 450 years later, they wished to finally destroy Christianity, by their defending the Kings against the Papacy.

In this case they made themselves indispensable as bankers, and the Pope had to hold to them in order to solve his economic problems. The famous Rabbi, poet and historian, Louis Israel Newman writes in his extremely interesting work "Jewish Influence on the Reform Movements of Christianity" concerning the schism called forth by Cardinal Peter Pierleoni in Holy Church. He attributes to the latter a decisive importance for the development of the so-called Jewish heresy in the Middle Ages, in which Popes, Councils and Inquisition with justice see the origin of all heresies. For the Inquisition proved that the secret Jews, i.e. the Jewish heretics, were the organisers and spreaders of the remaining heretical movements.

The Rabbi quoted states that "the chief factor for the outbreak of Jewish heresy in the 12th century was the election of Anacletus II, one of the members of the Jewish Pierleoni family, as Pope in the year 1130."

This confession is extraordinarily important, because it comes from a well-known leader of Jewry and in addition corresponds exactly to reality. For such a bold stroke must necessarily not only bring about the fall of Christianity, but also certainly very much encourage the Jews, who now believed that everything was attainable for them. The Rabbi mentioned confirms this view in another passage in his interesting work:

"Additional proofs of how the rise of Anacletus had effect on the Jews, one can find in the numerous literature about the mystical, Jewish Pope, who in Hebrew legend is called Andreas or Eichanan. It is to be granted that the rise to power of the member of an ancient Jewish family has stirred the Jewish communities in Italy to activity and has led to a powerful confirmation of their own traditions and opinions."

Here the Rabbi mentioned already goes too far and uses one of the chief arguments which the Jews usually advance at their secret meetings in order to prove that their religion and not the Christian is the true one. They assert that the fact that they successfully rose in the hierarchy of the Church up to bishops and cardinals and even reached the throne of St. Peter through all kinds of infamy—even if the Popes in question are really anti-Popes—confirms their opinions and traditions or proves that they can assume that their religion is supported by God.

We will answer this sophistry with an eloquent argument: every human institution which cannot reckon with God's support would already many centuries ago have been controlled through the devilish Jewish Fifth Column in the clergy. The latter believed, eight hundred and thirty two years ago, that they had finally conquered the Holy See and had Holy Church in its power. However, this devilish attempt failed then, just as is the case today, eight hundred years later, and that conquest is simply to be regarded as Utopian striving. If Holy Church could not count upon the support of God, it would already have been subjugated by the hellish mechanism of Jewry, which many with Justice hold to be the powerful tool of the Anti-Christ.

Our Lord Christ called Jewry the Synagogue of Satan, and described the Jews as sons of the Devil. Not only on account of their wickedness, but apparently also on account of the extraordinary power which the Devil lends them. Not in vain are the clergy who support the Jews to the harm of the faith described by the already mentioned Holy Council of Toledo as followers of the anti-Christ, and the Jews were called "Ministers of the anti-Christ" by famous Fathers and Saints of the Church.

This many times supernatural seeming capacity to do evil goes back to the dragon, exactly as John has prophesied in his "Apocalypse". "The Beast and the dragon will be overcome after passing temporary dominance." So was it resolved by God and Saint John prophesies this in the 13th Chapter of the Apocalypse:

"1. And I saw a beast coming up out of the sea, having seven heads and ten horns, and upon his horns ten diadems, and upon his heads names of blasphemy. 2. . . . And the dragon gave him his own strength, and great power. 3. . . . And all the earth was in admiration after the beast. 4. And they adored the dragon, which gave power to the beast: and they adored the beast, saying: Who is like to the beast? and who shall be able to fight with him? 5. And there was given to him a mouth speaking great things, and blasphemies. . . 7. And it was given unto him to make war with the saints, and to overcome them. And power was given him over every tribe, and people, and tongue, and nation."

The power, which the dragon lent to the beast, agrees in astonishing manner with the capacity of the Synagogue of Satan. In addition the latter's power over the Good—as it is written—is transitory. It was also predicted that the Beast, especially in the Communist lands, would utter blasphemies. The interpretation of various Fathers of the Church, theologians and highly-regarded Catholics at different times who equated post-Biblical Jewry with the Beast of the "Apocalypse" seems thus fitting. Reality concords in such astonishing extent with the prophesy, that no doubt seems any more possible.

However, God has also prophesied that the Beast and the dragon, after their temporary victory, will be finally conquered and cast into the fire. This is stated in the 20th Chapter of the Apocalypse:

"9. And there came down fire from God out of heaven, and devoured them; and the devil, who seduced them, was cast into the pool of fire and brimstone, where both the beast 10. And the false prophet shall be tormented day and night for ever and ever."

In the Prophecy yet a second Beast is mentioned, whose characteristics concord in astonishing manner with the Jewish Fifth Column in the clergy. It looks outwardly like a lamb, however acts like a dragon. It is its task to support the first Beast, as it is the task of the Fifth Column to make easier the triumph of the Synagogue of Satan. In the 13th Chapter it is stated:

"11. And I saw another beast coming up out of the earth, and he had two horns, like a lamb, and he spoke as a dragon. 12. And he executed all the power of the former beast in his sight; and he caused the earth, and them that dwell therein, to adore the first beast, whose wound to death was healed. 14. And he seduced them that dwell on the earth, for the signs, which were given him to do in the sight of the beast, saying to them that dwell on the earth, that they should make the image of the beast, which had the wound by the sword, and lived.".

It is really astonishing that Jewry, which was fatally wounded through the Inquisition and the activity of the good, has survived and recovered from its wounds. On the other hand, it is the task of the Beast with the exterior of a lamb to attain that men admire the first Beast. This agrees again astonishingly well with the work of the clergy of the Fifth Column which is directed so that believers almost worship the Jews. They pretend to be descended from our Lord Jesus. The latter, however, called them Sons of the Devil, and they are the principal enemy of Holy Church.

One must take into consideration that they who follow the Beast are those "whose names are not written in the book of life" (Apocalypse 17:8) and "whosoever was not found written in the book of life was cast into the pool of fire" (Apocalypse 20.15).

After this parenthesis, which was necessary, in order to prevent that the tragedy analysed here led the timid astray, we continue in synthetic form in the relation of the developing tense drama.

One saw completely clearly that Cardinal Pierleoni and his supporters made all preparations in order to obtain the Papal dignity, if the ruling Pope died. The cardinals and better orientated clergy of the Holy Church were directly in an uproar, for they were convinced that Pierleoni secretly adhered to Judaism and that, if he ascended the throne of St. Peter, Holy Church, its centuries old enemy, would be delivered to the Synagogue. The accusations against the cardinals mentioned were among others the following:

  • Under the mask of an apparently zealous, honest Christianity he paid homage in secret to Judaism. He concealed this fact behind pious eloquent sermons—for Pierleoni was one of the best preachers of his time. In addition he cloaked his Jewish belief with good works and his impressive work as director and organiser of Church affairs, as Ambassador of the Pope in France, where he summoned Councils, and also as Cardinal.
  • Besides his private property, he collected other riches, which he had robbed from the Church, in cooperation with other Jews. This money was later used for the purpose of bribing the Cardinals and, through intrigues and influence, of making his adherents bishops and cardinals. He had even bought dearly the votes of several Cardinals for the next Papal election.

In the face of this deadly danger, there formed under the leadership of the chancellor Aimerico and Giovani de Cremas a strong anti-Jewish opposition against Pierleoni, in the Holy Collegium of Cardinals. Cardinal Pierleoni was however clearly superior in this bitter struggle, since he was supported by the nobility, which was strongly permeated with Jews and also by the people whom the Jewish Cardinal had brought onto his side with gold and force. In addition he had been cautious enough to control the army.

Since Pierleoni knew that his opponents among the Cardinals accused him of practising the Jewish religion, he sought to quash these accusations through his pious, blamelessly orthodox sermons, his outstanding activity in the most different domains and even—so it is stated—through the new construction of Churches, to punish lies. As a result he deceived clergy and laity and convinced them that the accusations against him were slanders, and Cardinal Pierleoni was in reality an honest Catholic, who was unjustly attacked by envious opponents of the Jews—who wished to see Jews where none were.

Pope Honorius II was already suffering when he was exposed to the strong counter-pressure of the two groups. When the anti-Jewish Cardinals recognised that the Jew-friendly block of Pierleoni's gained more and more in strength and had the voices of most Cardinals in their pocket, they applied cunning. Upon the urging of the energetic, resolute French Cardinal Aimerico, the Chancellor of the Roman Church, the fatally sick Pope was suddenly conveyed to a monastery, San Gregorio, situated on a mountain. In the midst of the disputes between the two parties, they agreed with Honorius that the new Pope should be chosen by eight Cardinals, who were apparently appointed by the ruling Pope. Pierleoni was also among them. These Cardinals betook themselves to the deathbed of the Pope and awaited the end, in order to be able to choose the new Pope.

Honorius died—as if ordained by divine providence—just at the time when Pierleoni and Jonathan were not present. The six other Cardinals rapidly buried the dead Pope and then in San Gregorio secretly elected the virtuous anti-Jewish Cardinal of Sant'Angelo, Gregorio Papareschi, as Pope, who took on the name Innocent II.

When Pierleoni, who already almost saw himself as Pope, learned that Papareschi, one of his rivals, was already chosen as Pope, he did not, however, regard himself as defeated, but—according to Gregorovius—"went, supported by his brothers Leo, Giordano, Roger, Uguccione and numerous clients, to St. Peter's and forced an entry. He had himself dedicated as Pope by Pietro di Porto, stormed the Lateran, placed himself on the Papal throne in this Church, went to Santa Maria Mayor and confiscated the Church treasure. In the whole of Rome civil war raged, and thousands greedily stretched their hands out for the gold which Anacletus scattered."

Without doubt, Pierleoni, as far as Simony was concerned, was a worthy pupil of his predecessor, the likewise Jewish Simon Magus, and exceeded him where possible on grounds of the centuries long experience which the Jews had gathered. With the most diverse means, he attained that more than two thirds of the Cardinals chose him as Pope, and took on the name Anacletus II. This obese Jew rapidly made himself master of the situation and all the world applauded him, while Innocent II, with his loyal Cardinals, had to flee and withdrew into the Palladium, where the Frangipani protected him. The troops of Pierleoni attempted in vain to storm the Palladium. But since Innocent—as Gregorovius remarks—

"foresaw how the gold of the enemy would penetrate through the walls, he fled in April or May to the Trastevere, where he kept himself concealed in the tower of his family. Anacletus in the meantime calmly celebrated the Easter Festival, excommunicated his opponent and replaced the Cardinals, who were opposed to him, through others. Through the fall of the Frangipani, Innocent was without protection, and he was left no other choice than to flee."

Seen with human eyes, everything was lost for Holy Church. The triumph of the Jewish Fifth Column in the clergy seemed final, and its centuries long dream of the conquest of the Papacy had finally become a reality. Christianity on the other hand had apparently lost the struggle against the Synagogue.



Saints Bernard and Norbert
Free the Church from the Jewish Antipope

In this case divine providence—as promised—came to the aid of the Church and allowed capable men to come forward, who were resolved to sacrifice everything for the salvation of Catholicism. These leaders recognised at the given moment—through the aid of God—the whole extent of the disaster which had occurred and of the approaching catastrophe and flung themselves fully and completely, with selflessness, highest mysticism and great infectious energy into the struggle against the Synagogue and its supporters. Thus Saint Irenaeus appeared when Jewish Gnosticism threatened to split Christianity. In the same way Saint Athanasius, the great anti-Jewish leader appeared when the heresy of the Jew Arius had almost uprooted the Church, and thus appeared later under similar circumstances Saint John Chrysostom, Saint Ambrose of Milan, Saint Cyril of Alexandria, Saint Isidore of Seville, St. Felix and the archbishop Agobardo, Amolon and many others, who all—illuminated by divine grace— mercilessly combated the Jews, the centuries old enemies of Holy Church and also their Fifth Column, their heresies and revolutionary movement.

Who would now come to the aid of the Church, since it passed through perhaps the most difficult crisis since its origin? Who would be the anti-Jewish leaders, whom Christ had chosen in this case for salvation of Holy Church?

As usual, God's help was revealed through the appearance of two great fighters: Saint Bernard, Church scholar and Abbot of Clairveaux, and Saint Norbert, founder of the Order which bears his name, and archbishop of Magdeburg, who was related to the German Imperial family.

When Saint Bernard received news of the disastrous events in Rome, he made the rare decision to give up his peaceful quiet life in a monastery, in order to throw himself into a hard, uncomfortable, sorrowful and dangerous struggle, which in addition was already regarded as lost, since the Jewish Pope, thanks to his gold and the support which he continued to receive, was complete master of the situation. Innocent II on the other hand, forsaken and in flight, was excommunicated by Anacletus, and everything seemed lost for him. According to the opinion of important theologians and historians, he could in addition scarcely make his claims valid, since his election did not correspond to Church Law. Saint Bernard took on this already almost lost cause, because he was convinced that it was a good cause and Holy Church ought not in this manner and way to fall into the hands of its worst enemy, Jewry.

He proceeded from the correct standpoint and concerned himself neither with the majority of the 23 Cardinals who had voted for Anacletus, and the six who chose Innocent, nor with how the election had proceeded. In a letter to the German Emperor Lothar he writes among other things: "It is a disgrace for Christ that a Jew sits on the throne of St. Peter's." With this the Church scholar had struck the sore point and alluded to the seriousness of the situation. For it was simply impossible that a Jew, an enemy of Holy Church, was Pope. In the letter to the Emperor it is stated among other things: "Anacletus has not even a good reputation with his friends, while Innocent is illustrious beyond all doubt."

The Abbot Ernold, a contemporary biographer of Saint Bernard, reports that Pierleoni, as ambassador and cardinal, had collected enormous riches, "and had later robbed the Churches." And when even the bad Christians who followed him refused to destroy the golden chalices and crucifixes in order to melt them down, Anacletus had Jews put this plan into action. The latter destroyed the sacred cups and engravings with enthusiasm. These objects were sold, and thanks to this money Anacletus was—as was reported—in the position of persecuting the supporters of Innocent II. Bishop Hubert of Lucca, Andreas Dandolo, the Doge of Venice, the abbot Anselmo of Grembloux and other chroniclers and historians accuse the Jewish anti-Pope on account of this and other grave crimes.

In this struggle principally the German Emperor, but also the King of France were of greatest importance, for Germany and France were then the most powerful Catholic states. Saint Bernard, supported by his great friend Saint Norbert, used all his power in persuading the two irresolute monarchs to support Innocent. For this purpose he wrote them letters and undertook all possible steps. Louis VI of France could not make up his mind and had a Council called, which, corresponding to his wish, took place in Etampes.

Through his eloquence and his zeal Saint Bernard there attained that the Fathers of the Synod declared for Innocent. He cited the already mentioned grounds and in addition proved that Innocent was the first to be chosen and that this first election would be valid until it was legally annulled, even if later the overwhelming majority of Cardinals had voted for Anacletus. In addition he proved that Innocent had been consecrated as Pope by the competent Cardinal bishop of Ostia. The courage and energy of the heroic Cardinal Aimerico, who had rapidly and secretly buried the dead Pope and thus in somewhat unusual manner hastened the election of Innocent, were now very much of advantage.

Holy Church, Christianity and the whole of mankind must be grateful to this courageous, active Cardinal, and maintain his memory, for with his action he began the struggle for the salvation of Holy Church and thus contributed to the salvation of the whole world. If the Jews had been successful in controlling Christianity eight centuries ago, then the catastrophe would have occurred several centuries earlier, which now threatens the globe in terrible forms. Islam was then also threatened through the network of secret revolutionary organisations of Jews—such as those of the "Batinis" and of the "Murderers"—which wished to control and destroy it.

Innocent II had fled from Italy to France and had now, since the Council of Etampes supported his—(so he believed)—already lost cause, hoped once more. Upon the recognition and support of the Council followed the very valuable, temporal support of the King of France, who from now on became the principal mainstay of the legal Pope against his rival, the anti-Pope, as the Synod then described the latter. The French monarch followed the guiding principles of Saint Bernard, and there were no further discussions concerning which of the two elected Popes was the legally justified, but which was the more worthy—as the famous Abbot Suger of Saint Denis, expressed it.

In the face of the overwhelming activity of Saint Bernard the skilled diplomacy of Anacletus failed, who praised devout Catholicism and attempted with all attainable means to secure himself the support of the King of France. He pretended excessive piety and based his plans for reform on that he wished to give back to the Church the purity of its first period, which was always a very popular slogan, because it went back to praiseworthy and noble motives. He had for this reason also taken on the name of the first successor of St. Peter, i.e. of Pope Anacletus I. We are here thus dealing, from all appearances, with one of the first manifestations of that "apocalyptic beast" which outwardly looks like a lamb—i.e. like our Lord Jesus Christ—but nevertheless acts like a dragon. Not in vain was Anacletus held in that time by Saints, Bishops, Clergy and Laity to be the Anti-Christ or, in less crass cases, as forerunner of the Anti-Christ.

The conduct of Lothar, the German Emperor, was to be decisive in this struggle. He remarked quite correctly that this affair concerned the Church itself, and therefore a second Council was called in Wiirzburg. Here Saint Norbert intervened decisively so that the German Bishops granted Innocent their full support. The almost decisive battle was, however, to be fought at the Holy Council of Rheims, towards the end of the year 1131. This Synod signified a defeat for Pedro Pierleoni, for there the Bishops of England, Castile and Aragon recognised Innocent as the legal Pope and in this respect joined themselves to the French and German bishops, who had already previously recognised him. At this Synod Pierleoni was excommunicated in addition.

Concerning this we must recognise that the religious Orders also played a decisive role in this struggle. They then recognised the danger which Jewry represented for the Church, and held Anacletus for the greatest evil which had so far threatened Christianity. Passionately and dynamically, they directed the activity of the monasteries at saving Holy Church from this deadly threat.

Unfortunately at the present day, when Holy Church is threatened to such a high degree by Communism and by the Jewish Fifth Column in the clergy, no sign is present for the enormous strength of the religious Orders. These could perhaps save the situation, if they equipped themselves for the struggle. They spend the day with devout services, which are very praiseworthy, but which under the present circumstances prevent them from dedicating themselves to the main task of saving the Church. In our opinion the Orders, when they awake from their lethargy, must take note that today—exactly as in the time of Pierleoni—it is impossible to perform all devout services since these take up their whole time. It would be necessary to abandon a part of these for the moment, in order to have sufficient time for the struggle for the salvation of Christianity. As a result a decisive step would already be taken.

May God, our Lord, illumine the highest Fathers of the Orders and lead before their eyes the necessity of a supreme decisive resolution in this matter! The prayers and the activity of the rules of the Order are very important; however, it is even more important to preserve Holy Church from the Jewish-Communist danger, which threatens to destroy her.

Saint Bernard and a great number of monks had to leave their quiet monasteries and disregard the strict rules of their Order (naturally with corresponding permission), in order to go upon the street and save Christianity. And they had success! After the Council of Rheims Pierleoni could still only count on the support of Italy (for the greater part) and especially on that of his brother-in-law, the Duke Roger II or Sicily, who ruled practically the entire peninsula. The marriage of the converted Jewess Pierleoni, the sister of the anti-Pope, nevertheless possessed a value in itself. This marriage, concluded for strategic reasons, now revealed itself as useful.

However, in order to finally conquer the Jew on the throne of St. Peter's a military invasion, a kind of crusade, was necessary. Saint Bernard and Saint Norbert persuaded Lothar, the Emperor of Germany, to undertake this. Accompanied by a modest-sized army, the Emperor met together with Innocent in North Italy and advanced unhindered as far as Rome, for many Roman noblemen betrayed Anacletus at the last minute. Lothar brought Innocent to the Throne in the Lateran, while Pierleoni fled to Sant'Angelo and had St. Peter under control. Therefore the Emperor was crowned in the Lateran by Innocent. But since Roger of Sicily then advanced at the head of a powerful army, Lothar had to order a retreat. For this reason the Pope could also not stay in Rome and had to flee. The Jewish anti-Pope was again master of the situation there. Innocent had withdrawn to Pisa and in this city summoned a great Council, in which Bishops of the whole of Christianity and a great number of abbots participated, who played an important role in this struggle. Among them was found St. Bernard, who, as always, conducted the struggle.

A year later Lothar advanced again to Italy, in order to set the legal Pope in Rome and to drive out the Jewish usurper. The conduct of the German Emperor is really worthy of note, for at those moments, critical for the Church, he left to one side his personal interests and the resentments of the Empire on account of the hard investiture dispute, and placed himself fully and completely for the salvation of Christianity.

If only there existed in the present world crisis some men, who imitated this noble conduct, placing behind them personal interests and national requirements and forgot often unfounded spite, in favour of the uniting of all peoples in the common struggle for liberation against Jewish Imperialism and its Freemasonic and Communist dictatorships!

With justice wrote Innocent II to Emperor Lothar during the terrible struggle: "The Church has chosen you—thanks to Divine intercession—as lawgiver like a second Justinian and has chosen you to combat the heretical infamy of the Jews like a second Constantine."

In this campaign Lothar was in fact successful in defeating Roger and caused him to retreat to Sicily, but he could not take Rome, where to the disgrace of all Christianity the Jewish anti-Pope remained in office. When Lothar left Italy with his armies, Roger of Sicily won it back almost completely, and Pierleoni seemed again to gain dangerously in power. The concern of all Christianity increased more and more, for the power of the anti-Pope again became threatening. Arnulf, the bishop of Liseaux, Manfred, the Bishop of Mantua and other respected Prelates described the latter simply as a Jew. Archbishop Walter of Ravenna called Anacletus's schism "Heresy of Jewish faithlessness", and the rabbi Louis Israel Newman gives the assurance that the party of Innocent held Anacletus for the "Anti-Christ."

These opinions were communicated to Emperor Lothar by the Cardinals, who supported the legal Pope. Innocent made into a battle-cry the assertion that the theft of the throne by Anacletus was a "foolish Jewish falsehood." The Rabbi, eager for knowledge, whom we quote, closes his report about the struggle with the following commentary: "The 'Jewish Pope' held his position successfully up to his death on 25th January 1138." This Jewish leader, a very honourable historian, thus admits quite clearly and without reserve or fear that Pierleoni was a Jew and describes him expressly as "Jewish Pope" while he risks at the same time to call Innocent II an anti-Pope.

When the Jewish usurper in Rome was buried with all Papal honours, his Cardinals' collegium—whose members, so it is said, almost all secretly practised the Jewish religion—were concerned with appointing a new Pope or, better, anti-Pope. The choice fell upon Cardinal Gregor, who was named with the approval and support of Roger of Sicily. The new Pope took on the name Victor IV.

Saint Bernard had in the meantime through his restless sermons and through the pressure of the German armies for the legal Pope been able to conquer the chief bulwarks of Pierleonis, such as Milan and other Italian cities. Finally the eloquent St. Bernard was also successful in taking Rome itself. During the last days the Jewish anti-Pope had to once again take refuge in St. Peter's and had also occupied the powerful palace of Sant'Angelo. The party of Pierleoni, however, became smaller and smaller and gradually dissolved, so that for the new anti-Pope Victor IV the situation was practically untenable. Thanks to the eloquence of Saint Bernard, he surrendered.

In this episode we encounter anew the tactics which play the decisive role for Jewry in all its political struggles: a Jewish party, or one controlled by Jews, attempts, if it believes itself lost, to prevent that the imminent defeat becomes total destruction or catastrophe by surrendering at the right time to the enemy and begging him for mercy. Or it negotiates the permission to be able to retain the highest possible positions by its promising subjection and loyalty. If this Jewish power remains preserved from destruction, it often retains valuable posts in the new government of the victor. However, it does not give thanks for this, but in secret instigates conspiracies, in order to gain powers again, to extend them in time and at the given moment to carry out the treacherous stroke which destroys the blissfully trusting, great-hearted enemy who gave the ungrateful opponent, instead of destroying him when it lay in its power, the possibility of gathering new strength and recovering for a new blow. This has been repeated again and again in the history of the struggles between Christians and Jews for more than a thousand years and was one of the principal reasons for the re-enlivement of the Synagogue after its great defeats. Unfortunately, however, the time had come, when the roles were changed.

Giordano and the other brothers of Pedro Pierleoni pretended to repent and legged for forgiveness, abjured all heresy and reconciled themselves with the legal Pope. With their hypocrisy they touched the heart of Innocent II and Saint Bernard, who magnanimously pardoned them. Instead of casting them down, the Pope left to them their positions at the Papal court. Later he even honoured them through homage and offices in the intention of achieving a stable permanent uniting of the Church. He attempted to win over the Jews with extreme kindness, so that they would perhaps become ashamed through such great-heartedness, and finally honestly repent.

On the Church level Innocent proceeded more energetically. In 1139 he called a Ecumenical Council, the second of the Lateran, which rejected the teachings of Arnaldo de Brescia and Pedro Bruys and simultaneously declared the actions of Anacletus as illegal and deposed all priests, bishops and cardinals. To put it briefly, all clergy who had been appointed by Pierleoni were declared to have lost all their consecrations, above all particularly those who were regarded as schismatics. The Generality regarded those as schismatics who tolerated heretics and such of Jewish origin among themselves, in a word, all who in a concealed manner adhered to Judaism. Thus the Holy Father purged the clergy of secret Jews of the Fifth Column, purified the hierarchy and made with one blow all Jewish infiltration into the clergy impossible, which was naturally carried out under the protection of the "Jewish Pope"—as the renowned Rabbi Newman calls him.

The liberality of the Pope in the political domain towards the defeated Giordano Pierleoni and his brothers was to become fateful for the Holy See. It must be remarked that Saint Bernard had certainly influenced the Pope in this policy of forgiveness. The former believed, in his over-great kindness, that Holy Church could perhaps soften the hardened hearts of the Jews if it pursued a different policy. Saint Bernard admittedly combated the schisms and heresy of the Jews, but exercised extreme caution and did not wish that they should be persecuted or any harm done to them. Put in another way, he wished to tame wolves with kindness.

As always the Jews abused the kindness of Saint Bernard and proved irrefutably that it is impossible to make wolves into obedient lambs. The occurrences of the past century have proved this and forced the Holy Church to proceed energetically and often mercilessly in her struggle against the Jews. The bonfires of the Inquisition were largely the consequence of the liberal policy of forgiveness. The tolerance and kindness preached by St. Bernard had failed lamentably.



A Jewish-Republican Revolution
in the 12th Century

Several Popes had previously liberally tolerated the Jews at the papal Court, had acted towards them in a friendly manner and had used them as bankers. The consequence of this was the schism at the time of Pierleoni, which had almost destroyed Holy Church. The kind liberality of Pope Innocent II towards the family of the converted Jew Giordano Pierleoni were to embitter the last hours of the latter and cause the Papacy great harm in the political domain.

Five years after the death of the Jewish Anti-Pope, his brother Giordano used the valuable positions and aids which he had preserved thanks to the kindness of his opponents, and prepared in secret a revolution which, if it had not been defeated, would have had incalculable consequences. The conspirators proved their great political talent and worked out a fighting programme which was extremely attractive for the Roman people. Indeed, it was perhaps the only one which possessed sufficient attractive power, in order at a time, when the religiosity was very great, to move the nobility and the people in a movement of rebellion against the highest Pontifex of Christianity. With this battle plan or this battle platform, as we would call it today, the Pierleoni proved that they were capable of carrying out training and preparing future norms for the Fifth Column in the clergy, not only on the religious but also on the political front.

The movement led by Giordano Pierleoni reminded the inhabitants of the "Eternal City" of the glorious republic when Rome was ruled by the patricians and the people and not by autocrats, and had thus become the first nation of antiquity. Intensive personal labour was carried out. The glittering Roman Senate was recalled and the contrast shown between that glorious time of the Republic and the condition of enfeeblement in which the State found itself in the 12th Century. It was necessary that the Romans made efforts to rise again and made Rome once more in a political, military and economic respect the first city of the world. Then the Romans set through their will and their laws in the whole world. Unfortunately the temporal power of the Pope was a hindrance. All Christians respected the Pope, but he should be no hindrance for the rise and enlargement of Rome. He must therefore restrict himself to his religious functions and allow the city to make efforts to recover its former glory and to take up again the form of government which had made possible this glorious past.

The Roman nobility, which—as we have seen—was fairly undermined through its Jewish relationship (inter-marriage), and the rest of the inhabitants of the city were intoxicated by these sermons and gradually joined themselves to the movement led by Giordano Pierleoni. In the year 1143 this had become so strong that, with a kind of coup d'Etat, he was able to eliminate the "City Prefecture", which had been diminished in authority through the propaganda of the conspirators. In addition, the movement did not recognise the temporal power of the Pope over the city, summoned the Senate to the old Capitol and proclaimed the Roman Republic under the leadership of the renowned Patrician Giordano Pierleoni. Thus this Christian descended from Jews, whose honesty of belief was dubious, repaid the forgiveness of Pope Innocent II and of Saint Bernard and the permission to be able to retain his wealth and his position, which he now used to lead this new revolution to success. But that is in fact the law of life. Every magnanimity and tolerance which one exercises towards a wolf gives the latter the opportunity of devouring the sheep.

The heroic meritorious Pope Innocent II died embittered, without having experienced the triumph over this painful rebellion. His successor, Celestine II became Pope for five months. He had to take refuge in the fortress of the Frangapini, while the nobility and the people of Rome censured the Pope and cheered the Republic, the Senate and the new lord of the situation, Giordano Pierleoni. The next Pope, Lucius II, attempted with the help of some noblemen who had remained true to the Church, to free himself from captivity and to conquer the Capitol. However, he was mortally wounded by a stone thrown by the mob of Pierleoni and died eleven months after he had been consecrated as Pope.

So was strengthened the power of Giordano Pierleoni and his band over the new Republic. Under such difficult circumstances a modest monk was elected and consecrated as Pope, who had lived apart from the world in a monastery on the outskirts of Rome. When he became Pope in the year 1145, he took the name Eugene III. Immediately after his election the revolutionary forces attempted to persuade him to approve the Republican Constitution and to recognise the Senate. However, the Pope refused and therefore had to flee from Rome. That is also the reason, why he was consecrated in a monastery outside the city.

Afterwards he went to Viterbo, where he proved himself as very energetic and excommunicated the revolutionary leader Giordano Pierleoni and the members of the Senate, while the mob under the latter's protection stormed the palaces and fortresses of the cardinals and noblemen who were for the Pope, and committed cruel murders of Christians who kept faith with the Holy See. That liberal forgiveness, which the renowned Pope Innocent II had shown to the Pierleonis, made it possible for the latter to win great political power, which not only represented a serious threat for the Church, but also seriously endangered the life and the property of the Cardinal, and manifested itself in treacherous murders of the disciples of the Church.

Without doubt liberality towards the Godless, especially towards Jews, can lead to a serious danger for the good. However, the farmers had remained true to the Pope and together with various landed nobility supported them in the besieging of the city, to which he cut off the supply of provisions. So the rebels were finally compelled to negotiate with the Pope. They recognised him as authority under the condition that he recognised the Republican Constitution and the Senate, whose dispositions should be restricted to the city government. Through this agreement Pope Eugene III could set up his residence in Rome in the year 1145.

This was, however, only an armistice, which the Jews as usual used for gathering strength in secret, winning greater power, and then renewed their attacks. When the revolt broke out a second time, a new leader of the popular masses, by name Arnaldo de Brescia, was involved. The Holy Father had to leave Rome again, and a renewed intervention by St. Bernard in his favour was not heeded by the mass of the people of Rome, whom the revolutionaries had influenced. Arnaldo de Brescia supported the movement of Giordano Pierleoni.

From the pure political realm, where it had taken its beginning he went over, however, to the religious, accused the Cardinals of avarice and arrogance and asserted that they enriched themselves at the expense of the people. The Pope he described as a bloodthirsty creature and hangman of the Church, who understood how to fill his pockets with money that he had robbed from strangers. In addition, he asserted that Holy Church was no Church but rather a den of robbers. Neither the Church nor the clergy had the right to claim property which legally belonged to the laity and especially to the Princes.

Thus he skilfully stirred up the ambition of the monarchs and nobility, to appropriate the property of the clergy. The Pope had to flee to France, which, apart from the German Empire, supported Holy Church most magnanimously and was her chief bulwark in the struggle against Jewry. There the warlike Pope secured the support of King Louis VII of France and gathered together an army, at whose head he marched to Italy and advanced as far as the gates of Rome. Therefore Roger of Sicily offered him every support, in order to re-establish his regard.

During this year the Norman magnate had really changed. He had married a sister of Pierleoni and applied his whole power in favour of the Jewish Anti-Pope, as well as tolerated the Jews and Musulmans at his court, whose influence there was very great. But the Jews as always misused the protection granted them and the positions they had attained as a result, until finally Roger of Sicily recognised the Jewish danger. He therefore altered his policy and attempted to destroy Jewry. In addition he applied the outworn, ineffective method of compelling the Jews to conversion through laws.

At all events, after Roger of Sicily had offered the Holy Father his help, having changed his earlier policy, the Pope naturally accepted his support. Supported by the troops of the Normans he entered Rome on 28th November 1149. Unfortunately the revolutionaries had the people of Rome completely in their hands and gave themselves out as their liberators. Scarcely seven months later the Pope had to leave the city anew in all haste and withdraw to Anagni, where he died in the same year as the great St. Bernard.

After the brief period of office of Anastasius IV the English Cardinal Nicholas Breakspeare, the Bishop of Albano, was elected as Pope. When this famed, energetic Pope ascended the throne of St. Peter, the position of the Church in Rome was catastrophic. The revolutionaries under the leadership of the Jew Giordano Pierleoni had the city in their hands and carried out treacherous murders, even on pilgrims, who on account of their faith travelled into the capital of the Catholic world.

With his speeches Arnaldo de Brescia aided the progress of the revolution and it began to extend threateningly to the whole of Italy. The daring of the revolutionaries even went so far as to severely wound Guido, the Cardinal of Santa Prudenciana. This made the measure full, and the Pope resolved to proceed against them in a radical way. For the first time in history he uttered an "Interdict" against the city of Rome, as a result of which all religious ceremonies were stopped. Although the people had also allowed themselves to be deceived by the leaders of the revolution, they were nevertheless very religious, and the majority now left the inciters in the lurch. Simultaneously the Pope utilised in a masterful way the support which Friedrich Barbarossa, the new German Emperor, had offered him. As condition for his crowning he should put down the rebellion and deliver to him Arnaldo de Brescia, which he did when his troops captured Rome. As usual the Jews set all levers in motion, in order that the Pope spare the life of Arnaldo de Brescia. But with this warlike Pope, who was himself fully conscious of the danger, their intrigues were of no avail. If in fact they had been successful, the plotters would have been in the position to continue their revolution in the future, in the manner that had already occurred.

Under mandate from the Pope the Emperor had Arnaldo taken prisoner and delivered him to the Prefect of Rome, who had him hanged, his corpse burned and the ashes scattered in the Tiber. As the Pope had acted in an unexpectedly energetic way, the rebels in Rome were seized with fear, and finally the desired peace was restored in the city and its environs.

Holy Church had not wished to use any force against her foes. The latter, however, had abused her kindness, spread anarchy and created such great desolations and committed countless crimes, that the energetic English Pope understood that it was necessary to suppress the evil in order to protect the life and the rights of the good, although the deputy of Jesus Christ was against the use of force. The Church of Rome now pursued a new policy. The wolves were to be destroyed, so that the sheep could be saved. Not the Pope—as Jewish writers and their supporters have asserted—but the Synagogue of Satan is responsible for this change in policy. The latter compelled Holy Church through their conspiracy, their heretical-revolutionary movements, their crimes and the anarchy they provoked, to seize upon fully effective defensive measures. In conclusion to this chapter we must still make clear that Arnaldo de Brescia had gone in his youth to France, where he became a pupil of the heretic Abelard, who imparted to him his destructive doctrines.

Concerning Abelard it must be said that he defended the heresy of the Jew Arius and was therefore condemned. In addition the teachings of Abelard about the Jews are very interesting. Rabbi S. Raisin assures us that Abelard, the most popular teacher of that time, said among other things: "One must not lay guilt for the crucifixion of Christ onto the Jews." Abelard attacks in addition the authority of the Church Fathers and was in general favourably disposed to the Jews.

On the other side there exists no doubt that, if Pope Innocent II had not purged the clergy of Holy Church—by deposing all clergy, including the Bishops and Cardinals who were for the Jewish Anti-Pope and had received consecration from him—of the members of the Fifth Column, then Holy Church would perhaps have been subjected to the pressure of the revolutionary movement which we have investigated in this chapter or would have fallen a victim to the cunning attack of the heretical secret organisations which the false Christians, who secretly practised the Jewish religion, had founded in the entire Christian world. If the members of the Fifth Column in the decisive moments of this struggle had still occupied their posts in the College of Cardinals or in the Bishoprics, they would have worked together with the revolutionaries of the heretical sects in order to destroy the highest hierarchy of the Church. The purging by Innocent saved Christianity during the following decades from a direct catastrophe.

Concerning the revolutionary activity of the Jewish-Italian family of the Pierleoni it is stated in an official document of the Synagogue, word for word in the quoted Jewish Spanish Encyclopaedia:

"Pierleoni, a respected Roman family in the nth-i3th century. Baruj Leoni, financier of the Pope, had himself baptised and took on the name Benedict Christian. His son Leo was the leader of the Papal party which supported Gregory VII. The son of Leo, Pedro Leonis (Pierleoni), was also leader of the Papal party and defended Paschal II against the German Emperor Henry V. His son Pierleoni II was promoted Cardinal in 1116 and in 1130 elected as Pope. Lucrezia Pierleoni had inscribed on the socket of her statue her family connections with the royal houses of Austria and Spain. In spite of baptism and of mixed marriages the Pierleoni were connected for centuries long with the Jewish community."

In a highly regarded and above all not anti-Semitic work there is a brief reference to the false Jewish Christians of the Pierleoni family who set up strategic norms more than eight hundred years ago, which often repeated themselves and were decisive for the triumphs of the Jews then and also in later centuries. These norms are:

  1. It is necessary to introduce oneself into the Church and political hierarchy and to gain influence through financial support.
  2. To infiltrate the Catholic and Conservatives parties, in order, after the leadership has been attained, to make the cause fail.
  3. With mock-Christianity, to deceive not only intelligent but also such brilliant Popes as Gregory VII, who in addition—as we have already elaborated in another passage—was a radical energetic enemy of the Jews.
  4. Make one's services indispensable, as for example through the defence of Pope Paschal II against the Emperor, as a result of which the Jews obtained favourable laws and the Cardinal's hat for one of the Pierleoni. The latter was later to bring about the terrible schism in Holy Church, which we investigated in the preceding chapters, and was close on gaining complete control of the Church.
  5. Finally, a relationship was to be invented with the royal houses of Spain and Austria. As a result incautious rulers were again and again deceived, who granted the Jews protection and valuable political advantages always to the harm of the Christian nations and of the defence of mankind against Jewish Imperialism. In addition, it is revealed that in Italy and in the whole world a family descended from Jews, in spite of different baptisms, mixed marriages and their seeming Christianity, remained bound for centuries to the Jewish organisations.


Jewish Revolutions.
Secular Attacks on Traditions of the Church

Rabbi Benjamin of Tudela, in his famous: Itinerary, manifests that the situation in the Islamic World is magnificent in the Twelfth Century, with the reign of The Prince of the Captivity giving his title to the Rabbis and Cantors of the land of Sinar or Chaldea, of Persia, Khorasan, Sheba or Arabia Felix (Yemen), Mesopotamia, Alania, Sicaria, as far as the mountains of Georgia, as far as the Gihon River, Tibet and India. All those synagogues received, according to the illustrious traveller, his permission to have Rabbis and Cantors, who went to Baghdad to be solemnly installed in their orders and to receive their authority from the hands of The Prince of Captivity, called by everyone "Son of David."

On the contrary, in the Christian world, in the same Twelfth Century, another outstanding authority of Judaism said: "These are the days of exile in which we now are, and we have neither King nor Prince in Israel, but we have the dominion of the Gentiles and their Princes and Kings." In reality, according to the data we have, The Prince of the Exile (Diaspora) had jurisdiction only over the Hebrew communities of the East; those of the West, although in close alliance with the former, were governed by communal councils and general synods of directors, one of which we have seen took place in Toledo.

But the interesting thing is the confession of the said Rabbi in pointing out that, in the Twelfth Century, the Jews dominated the Gentiles (among whom they include us Christians) and their Princes and Kings. This was a sad reality, not only in the East, but likewise in the West. Jewish Imperialism, as confessed by the distinguished Rabbi, had already made enormous progress in its task of dominating the Gentile nations. It is true that in Christendom, in certain kingdoms and seignories in accordance with the Canons of the Church, the Jews were forbidden access to the offices of government, but, for one thing, some monarchs disobeyed the Canons, and for another, those who adhered to their mandates, could not prevent the clandestine Jews, under cover of generations of false Christianity from away back, from infiltrating by well organized plans into the offices of government in France, Germany, Italy, England and other countries of Christendom, as they likewise got themselves into the laity and the religious orders, reaching to the hierarchy of the Church. Judaism in those times already had a gigantic invisible power which penetrated everywhere, without the Popes, Emperors and Kings being able to avoid it.

Nevertheless, this occult power encountered serious obstacles in its attempt to obtain a rapid domination of the Christian world. In the first place, the monarchy and nobility in which the title was inherited by the first born, made the task of the Jews secretly to scale the supreme authority of the State with rapidity, very difficult. They could gain the king's confidence, get to be ministers, but it was almost impossible for them to become kings.

In the second place, their position in the royal government was somewhat insecure, and they were liable to be removed at any time by the monarch who appointed them, thus bringing down a dominion brought about by many years of preparation and effort. On the other hand, the princes of the blood royal could only wed princesses of the blood royal, thus safeguarding the headquarters of these States with a wall of blood, which made it impossible or almost impossible for a plebeian accession to the throne. Under these conditions no matter how much the Israelites were able to infiltrate into the government offices of the Christian society, the wall of blood impeded their attaining the throne.

Something similar occurred during several centuries with the nobility. Notwithstanding, as we have already seen, the Hebrews in some exceptional cases succeeded in penetrating that wall of blood of the aristocracy, which resulted disastrously for Christian society, for, with mixed marriages with members of the aristocracy, they succeeded in achieving important positions from which they supported their schisms and revolutions.

But the blooded aristocracy was, especially in some countries, an exclusive case, difficult to penetrate by the plebeians, so that in order to infiltrate it and control it, for example in England, the Israelites were obliged to work for several centuries. By contrast, in other places such as Italy, Spain and France, they achieved in a few decades great progress in the penetration of the aristocracy, although the Inquisition upset their conquests which were greatly reduced. Nevertheless, during the Eighteenth and Nineteenth Centuries they were sufficiently powerful to facilitate the triumph of their Masonic-Liberal revolutions which overthrew the monarchies.

In one way or another, the nobility presented a barrier of blood which, in many countries, obstructed the infiltration of the Hebrews into the upper spheres of society. Hereditary monarchy presented the principal obstacle for the Jews, disguised as good Christians, in capturing the offices of chief of state.

Although whenever they could they attempted infiltrating into royalty, in almost every case they failed, with the exception of Ethiopia, where they succeeded in installing a Judaic dynasty, and in England, where it is said they have already judaized royalty.

It is understandable that the Israelites of the Twelfth Century should not want to await the fruition of a long and frustrating labour of centuries, consistent with the progressive infiltration of the royal and noble dynasties; for that reason, without ceasing for a moment their attempts to do so, they nevertheless thought out a more rapid way to reach the desired goal: the destruction by revolutionary means of the hereditary monarchies and blooded aristocracies and the substitution of Republics for these regimes, thus making it possible to scale the offices of chiefs of state quickly and with little difficulty.

That is why the revolution organized in Rome by the Jewish Giordano Pierleoni, which reached quickly the highest office of government in the small republic, is of such importance. Although this revolution was not directed against a king, by this coup de main, which in a few days placed him in the apogee of power, the brother of the Jewish anti-pope had shown universal Judaism how to penetrate and destroy in short order that barrier of blood presented by hereditary monarchy. In some of the heresies of the Middle Ages, in addition to the Reformation of the Church, there was projected the overthrow of monarchies and the extermination of the aristocracies; and in modern times they have been succeeding in doing so, raising the flag of Democracy and the abolition of privileged classes.

Nevertheless, the attempt to achieve so many goals with a single blow, only succeeded in the Middle Ages in uniting the kings, the nobility and the clergy, who, as long as they remained united, defeated the revolutionary intentions of Judaism. Faced with these failures, they finally understood that it was not possible to achieve at one stroke so many ambitious objectives. The Hebrews have always had the great characteristic of being able to profit from the lessons of the past; for that reason, in their new revolution, which began in the Sixteenth Century, they no longer attacked simultaneously the kings, the nobility and the clergy, but, on the contrary, attempted to reform and dominate the Church with the help of monarchs and aristocrats in order later to overthrow these with new revolutionary movements.

Another obstacle which interfered with the rapid domination of the Christian peoples by the crypto-Jews, was the Holy Church, its clergy, its hierarchies and, above all, its Religious Orders. It is understandable that for these false Christians, judaizing secretly, it entailed a great sacrifice to infiltrate the clergy, especially the Religious Orders, without having a real vocation, and solely for the purpose of controlling the hierarchies of the Church in order to prepare its ruin. If they did it and continue doing it, it is because they have a paranoiac mystique and fanaticism, but doubtless a more rapid solution entailing fewer sacrifices must have seemed to them preferable. Faced with the impossibility of destroying the Church, due to its roots among the people, they chose to attempt a revolutionary Reformation by heretical methods, while it was yet possible to destroy it completely. Therefore, the heretical sects organized by the secret Jews from the Middle Ages until this day, among other objectives, always favoured the following:

  • First, suppression of the monastic Orders, whose vows of poverty, communal life, hard discipline, and difficulty in satisfying their sexual appetite, made difficult their infiltration. Incontrovertible documents, among them the Inquisitorial Processes, demonstrate to us that the crypto-Jews, in different times, achieve dangerous penetration in the Monastic Orders which it was important for them to infiltrate, as, for instance, at one time the Dominicans and Franciscans, and later, the Jesuits, and others as well, demonstrating that the Judaizers as well as the Christians were capable of major sacrifices for their cause. But undoubtedly for subterranean Judaism the most convenient way was to destroy these difficult barriers, by achieving in some way or other the dissolution of the Religious Orders.
  • Suppression of celibacy among the clergy. Although the records of the Inquisition show us that the crypto-Jewish clergy always had a way of having their women clandestinely with the help of their coreligionists (Jews), or of introducing into the Christian clergy young crypto-Jews with homosexual tendencies who did not have that problem, for under-cover Judaism, wearing the mask of Christianity, it was much more convenient to contrive a revolutionary reform of the Church which would do away with the celibacy of the clergy. That is why, wherever they could in an heretical movement, they abolished clerical celibacy.
  • Suppression of the hierarchy of the Church. The actual hierarchy is difficult to achieve; albeit the Jewish fifth columnists have reached the pinnacle, it is also true that this work has always been very difficult and slow. Holy Church has gradually, with time, been accumulating natural defences in its own institutions; that is why, in those heretical movements of the Middle Ages and the Renaissance, which were controlled by the Jews, the ecclesiastic hierarchies were suppressed, being substituted by Councils of Presbyteries and by a kind of religious democracy.

It is clear that in the Soviet Union, where they have absolute dominion, they (the Jews) have no great interest in suppressing the hierarchy. Having assassinated the independent bishops, they have replaced them with Jews placed in the Dioceses, according to various writers. Under these conditions, the hierarchy also serves them by giving them a more secure control over the churches.

But in the Middle Ages, and later in the time of the crypto-Jews Calvin and Zwingli, the situation was different; in those times the shortest road to domination of the Christian churches was by the revolutionary suppression of the ecclesiastical hierarchy, because, in this way, any crypto-Jew could elevate himself to the leadership of the Church, without having to go through the long and uncertain process of rising from presbyter to pope.

That is why in the Protestant monarchies they fought bloodily against the Episcopal Churches, attempting to establish those of a Presbyterian character; and, if they failed in their endeavour, it was because of the support given by the kings to the former.

The fact that the monarchs played a decisive part in the appointment of the bishops, if it did not completely prevent it, at least hampered the infiltration of the crypto-Jews into the Protestant Churches, as was also the case with the Orthodox Churches of Eastern Europe. The control of the kings over them (the churches) saved them for several centuries from falling under Judaic dominion.

The Jews had been for centuries infiltrating secondary positions of command in both Church and State, but, commencing with the Eleventh Century, they felt themselves strong enough to decide to scale the highest posts, resolving then that if it could not be done by slow and difficult infiltration, they would do it by rapid and impressive revolution. In order to accomplish this it was necessary to destroy the obstacles preventing it, by revolutionary reform of religious, political and social institutions.

This plan could not be executed by Israelites identified as such, who practised their Judaism publicly, since the Holy Church and the Christian monarchies had, over the centuries, created ecclesiastical and civil laws which prevented their access to the governing positions of society; and, although this legislation was violated by some monarchs, it remained in effect in most Christian States. Besides, in cases where (this legislation) was forgotten, giving right of way to the Jews to the peaks of power, as in the example we examined in Castile, the redeeming Crusades, organized by other monarchs under the auspices of the Holy See, saved the situation.

But the clandestine Jews certainly were in a position to attain these objectives. Identified with the other inhabitants of a region by baptism, their subterranean Judaism, transmitted from father to son, from one generation to the other, was becoming less visible, until already in the Eleventh Century it was impossible to detect it in the Christian States in which a very secret Judaism existed in many families which appeared to be Christian for generations back, some of which, although in small numbers, had managed to keep the tides of nobility acquired in the manner we have already analyzed. The great majority of these secret Jews belonged to a social class which was arising: the bourgeoisie (yeomanry), in which they were without a doubt the most powerful element and, above all, the best organized and the richest. It cannot, therefore, be considered a coincidence that, as the yeomanry grew in power, Judaism was increasing its potentialities for dominating the peoples.

To understand the decisive strength the Jews had in Medieval Yeomanry, it is necessary to take into account that in some cases they monopolized commerce and in others played the principal role in its control, that of the bankers and usurious money-lenders. At the same time, the sons of Israel formed a good percentage of the artisans.

  • Another thing that disturbed exceedingly those undercover Judaizers disguised as Christians was the veneration they had to render to the images of Christ, the Virgin Mary and the Saints. The business of having to go so frequently to churches filled with images was most repugnant to the crypto-Jews, not only because of their religious convictions which consider such adoration as idolatry, but also because of the hatred they have for the Virgin Mary and for the Saints, especially those who distinguished themselves as anti-Jewish leaders. The most odious thing of all for these false Christians was to be obliged to have their own homes filled with images in order to avoid suspicion from their Christian neighbours and friends. Therefore a form of worship devoid of images was, for these undercover Hebrews, much more comforting, so, whenever they could, in their heretical movements, they abolished the veneration of images. Nevertheless, there are instances of Christian churches, already under their control, in which they cannot yet accomplish this for fear of hurting the peoples feelings. But we have good reason to believe that they will do so as soon as they can do it without losing control of the masses.
  • Another of the objectives of the crypto-Jewish action in Christian society was to suppress what is now called "anti-Semitism", because they realized that, as long as the Christian were aware of the danger of the Hebrews for them, for the Holy Church, and for the Christian nations, they stood a better chance at defending themselves against the conquering action of Jewish imperialism, provoking, as they did provoke, constant defensive reactions which would continue to cause the failure of the Synagogue's attempts at dominion now and again, as was the case at that time. On the other hand, if the Holy Church and the Faithful lost this sense of their peril, they would have less chance of defending themselves against their dominating action. That is why, in the first millennium, and especially in the Middle Ages, one notes a tendency to achieve the transformation of the Christian mentality and that of the authorities of the Church and State intended to change their anti-Semitism into a philo-Judaism, a plan which originated those constant pro-Jewish movements organized by the Hebrew fifth column infiltrated into Christian society and the clergy of the Church.

Thus we see obtruding in many of the Medieval heresies these philo-Jewish tendencies, defended with ardour by many of the most distinguished great heretics of Jewish stock, a phenomenon which was repeated in various Protestant sects of Unitarian or Calvinist origin in the 16th and 17th Centuries, sects which were denounced by the Spanish and Portuguese Inquisitions as enterprises secretly controlled by the occult Jews disguised as Christians.

But how achieve all the foregoing if the doctrine of the Fathers of the Church, of the Popes, of the Ecumenical and Provincial Councils and of the principal Saints of the Church condemned the Jews in some way or another? Did it have to be embraced by loyal Christians? The Israelite conspirators solved this problem by "cutting through the live part" of the branch and including in their heretical programs ignorance of the Tradition of the Church as a source of revelation, and maintaining that the only source of the Truth is the Holy Bible. This war to the death against tradition was renewed by the crypto-Jewish clergy, that is, by the worthy successors of Judas Iscariot, whenever they could, repeatedly from the nth Century until now, with a perseverance worthy of a better cause; achieving their first success in the Protestant Reformation.

With this fierce (bloody) struggle against the traditions of the Church, the Judaists and their agents, infiltrated in the clergy, strove to throw out the anti-Jewish doctrine of the Fathers of the Church, the Popes, and the Holy Councils, in order to instil in Christianity a philo-Jewish thesis which facilitates the work of The Synagogue of Satan in achieving dominion over the Church as well as the Christian People. In all this there is astonishing coincidence in all the heretical sects of Jewish origin which arose between the nth and the 20th Centuries.

On the other hand, as in the rituals and liturgy of the Church there were included frequent allusions to Judaic perfidy, the crime of deicide, etc., in order that the clergy might have constant and frequent reminders of how dangerous was the mortal enemy and be prepared to defend their flocks (sheep) against the ambush of the fiercest of wolves, the first accomplishment of heresies of this type was the suppression of all these anti-Jewish allusions from the Liturgy and the Ritual, which is a very significant fact.

Removing from the sacred tradition all authority as fountain of revealed truth, there remained as such only the Holy Bible, and, although the New Testament has many allusions to the wickedness of the Hebrews, the only thing left for the Jews to do was to attempt to falsify the Holy Gospels, suppressing in them those concepts odious to the ears of the Israelites. And, incredible as this may seem, in some heretical sects they have gone to the extreme of truly falsifying certain portions of the New Testament, alleging that the Vulgate is an apocryphal bible which falsifies the original documents.

  • Another of the proposed objectives, with the change in Christian ideology from an anti-Semitism of centuries to a philo-Semitism, was to repeal all civil and canonical laws which impeded the action of the Jews, in order to gain dominion of the people, especially of the Hebrews who lived, and live, identified as such, that is to say, of the publicly admitted Jews. By this is meant those who could achieve what they call the liberation of the latter would have to be the clandestine Jews, who, upon achieving by infiltration or revolution the control of the Christian governments, could repeal the laws which prevented their Hebrew brethren, open practitioners of their sect, from participating in the dominion of Christian or gentile nations. In the Middle Ages, the underground Jews had some isolated and fleeting successes; and only commencing in the 18th Century were they able to emancipate their brother Jews (publicly avowed Jews) with the help of Freemasonry.
  • Another of the maximal aspirations of the Hebrews has been that of appropriating the wealth of other peoples. Elsewhere we have seen how they gave this pretension theological basis, affirming that it (wealth) is the product of the will of God. By means of usury, they were able, during the Middle Ages, to achieve in part this goal and accumulated gigantic wealth with cruellest plunder. Even in some of their Medieval heresies they already preach communism, the abolition of private property and the general expropriation of the properties of the Church, the nobility, royalty, and the Yeomanry.

Their expropriation of the rising yeomanry did not affect the Jews, since the only ones to suffer were the Christians and the Gentiles, since the Israelites, controlling the new communist regime, in their hands rested the riches of kings, clergy, nobles and Yeomanry. However, experience showed the Jews that the wish to achieve so many objectives all at one stroke only succeeded in uniting all those affected, resulting in violent defensive reactions against them, which altogether succeeded in smashing their revolutionary intentions. They learned that they could not defeat all their enemies at once; and in the following centuries they preferred achieving their great revolution piece by piece, dividing the enemy camp and making use of one part to attack the other, until they gained their objective, little by little, but at a safer pace.

But these sinister ends of the Judaic revolutions have been carefully concealed from the masses, which have always been deceived with attractive programs designed to carry them along, making them believe that the heresy or revolution is a movement arising from the people themselves, for their benefit, to establish democracy and liberty, to suppress the abuses and immoralities of the clergy or the civil authorities, purify the Church or the State, end tyranny and exploitation until the earth is converted into a paradise.

The crypto-Jewish leaders have always been masters of deceit; dragging with them the people with a beautiful program, whereas, in secret, they are planning something quite different. This clever stratagem has always been another of the keys to the success of the Jewish heretics and revolutionary leaders. The universal fact that the Israelites, under cover of Christianity or some other religion, are scattered among the people, using their own names without anyone suspecting they are Jews, that is, foreigners planning conquest, has made their heresies and revolutionary movements seem to spring from the people themselves.

True, in the Middle Ages the Hebrew origin, recent or remote, of many false Christians was still remembered. This permitted the clergy, monarchs and aristocrats to trace the Jewish origin of these revolts and these sects. But, as centuries passed, the origin of these families was forgotten. They, for their part, did everything possible to erase the memory of their Jewish descent until one fine day nobody suspected that, under the appearance of a pious Christian, was concealed an undercover Jew who conspired constantly against Church and State. And who never missed an opportunity to organize revolts and conspiracies, which, in such circumstances appear to spring from the people themselves and to be internecine wars between members of the same nation, while being in fact real wars inflicted upon an people invaded in the worst manner, against disguised invaders, deliberately utilizing for this purpose a large portion of the same people caught in the nets of the fifth columns by clever revolutionary plans. Very fine programs with which they make their future victims believe that, by helping them, they are labouring for their own betterment and that they are fighting for the improvement of their political, social and religious institutions.

This has been the deception of all the crypto-Jewish subversive movements since the nth Century and until our times; and this has also been the cause of the victories of the Israelite deceivers and swindlers, in guise of being sincere redeemers of the people, saviours of the nation or reformers of the churches. Initiating a revolution with the highest and noblest ends in view in order to take it later into the most perverse objectives, has been the traditional tactics of Judaism for nine hundred years. Naturally, these unwary people, entrapped by the deceitful leaders and by programs as fake as they are attractive, one day become aware of the criminal deceit, but sometimes this occurs when there is no longer any remedy and the betrayed ones are either annihilated or enslaved, suffering the consequences of their ingenuousness.

If we analyze the cases of the heretics of the Middle Ages, comparing them with the crypto-Jewish or above-board Jews, revolutionary leaders of the present days, we are frequently confronted with individuals who have known how to surround themselves with a hypocritical aspect of kindness and sincerity, with an aura of sanctity, such that anyone not familiar with Judaic fables will wind up believing he is actually face to face with a true Apostle, when in reality they are false prophets and false apostles, against whom we were thoroughly warned by Christ Our Lord and by Saint Paul, who knew better than anyone else what Judaic hypocrisy was capable of. Add to this that their crypto-Jewish gang which assists them knows how to cover them with incense to consolidate their good name and prestige, converting them into actual fetishes to gain the unconditional support of the people, later using their influence in favour of the Judaic plans for dominion and their subversive enterprises.

In the records of the Spanish Inquisition, it can be seen how the new Christians, Judaizing, would give one another prestige in order to elevate them to positions where they dominated the old Christians (Spaniards of Visigoth and Latin blood) and how they managed to pass off as good Catholics men who, being clandestine Jews, cursed the Holy Church in secret.

In few words we have just summed up what we could call the quintessence of Hebrew revolutionary movements from the nth Century on. Whoever desires to dig deeper into this theme and learn it thoroughly must study the Archives, not only of the Pontifical Inquisition, but also of the Spanish and Portuguese Inquisitions, which we have enumerated elsewhere, since those institutions were able to penetrate the innermost secrets of undercover Judaism and of the heretical and revolutionary movements it concocted in secret, since these Inquisitions had the means of making the most secretive Jews talk and forcing them to reveal their greatest secrets. In addition, they utilized another system of great utility for this purpose.



Secret Jewry and the Albigensian Heresy

It is a significant confirmation that, particularly in the regions of the Christian world where a great percentage of the population were Jews and the Israelites were most influential of all, the most important heresies and heretical movements in the Middle Ages without doubt won the greatest power.

Mostly they began as protest movements against the apparent immorality of the clergy, against Simony and the accumulation of riches by the clergy. They demanded a return to the poverty and asceticism of the first Christians and attacked the apparent oppression and tyranny of the Popes Kings and Nobles. The Church hierarchy should be abolished. Since they were against the priests, their religious leaders much resembled the Rabbis of Judaism, who are not actual priests but religious and political leaders, who lead the same life as the other Jews, from whom solely their calling as Rabbis distinguishes them. In several heretical movements the social-revolutionary aspect was especially important, for they also revealed the tendency to free the poor and they often showed strivings to set up a Communist government.

In all heretical movements, however, it is rather noticeable that they are begun with programmes which are very enticing for the people but are gradually deflected towards aims which no longer have anything at all to do with the original ones which were successful in binding the beginners. In a word, cheating was at the bottom, which is characteristic of all revolutionary movements of Jewish origin.

The Archbishop, Bishop of Port-Louis, Monsignor Leon Meurin, S.J., says citing Hurer in his work Innocent (p. 50):

"In France in 1184 a carpenter, named Durad, pretended to have had a vision of the Virgin Mary. For this reason he gathered a large number of fellow citizens around him, under the name of the Brothers of the White Cap. He applied all principles of heresy and wished with all strength to take by force the highest power. He pretended to wish to create the State of equality of primitive men, in which all must be externally equal. Every worldly or spiritual power was declared to be harmful. His supporters worked out a pact of brotherhood, in order to prepare the sudden rule of their sect. The new thing about this sect, to which all elements opposed to order joined themselves, was the fanatical zeal of their supporters and promoters. However, the support given by the Jews was nothing new."

This is the absolute limit! To use a vision of the Virgin Mary to influence the masses and then to make this influence felt in the founding of a sect, which wishes at one stroke to abolish the existing order and to found a new one with similar principles as those of present-day Communism.

Bishop Lucas de Tuy, a Chronicler from the 13th century, writes that "the heretical teachings found admission with the Princes of the State and the Judges of the cities through their Jewish relatives and friends." With good reason the 3rd and 4th Ecumenical Councils issued an Order from the Lateran and Pope Innocent III, which divided the Jews from the Christians, so that they did not infect the latter with their rebellious teachings. The rabbi Louis Israel Newman writes in his already mentioned and valuable work Jewish Influence on Christian Reform Movements on page 135:

"The presence of the Jews in southern France favoured the rise of liberal thought", and on page 136 he states: "Simultaneously with the increase of liberal thought in southern France gradually developed a more liberal conduct in the face of the Jews . . . This circumstance favoured Jewry in Provence and not only gave heresy an upward trend in general, but made it possible that the Jews and Judaism also contributed decisively to the development of heterodox movements, and caused, wherever heresy prospered, diverse Jewish tendencies and groups to arise.

"Not only the scholarly Christians but also Jewish researchers—among them Levy—have observed that the decline of hostility against the Jews went hand in hand with the opposition against the 'Secrets' of the Church, which offended reason, and the visible abuses in Church circles."

In the ensuing, the interesting rabbi Newman gives proof for his facts and mentions that the Jewish writer Leeb, in his work La Controverse Religieuse, pages 25-26, also alludes to the fact that a relationship exists "between Jewish activity and the religious movement in Languedoc." St. Bernard for his part describes in his letter No. 241 his stay in Languedoc and laments that there "the Churches are regarded as synagogues, and the sanctuary of the Lord is no longer holy."

In the monumental work of Spanish Jewry, the Spanish-Jewish Encyclopaedia, it is stated expressly:

"From the 11th to the 13th century the regions in southern France most affected by heresies enjoyed a material and spiritual well-being such has never yet again been encountered in the Christian world and can only be compared with the cultural rise of Moorish Spain. There the Roman Church became more and more corrupt and the clergy more and more worldly. This called forth in all strata of the population a great number of rich Jewish communities that were respected by the rulers and the people. . . In addition a mutual tolerance was practised, which in Europe was no longer possible until the Enlightenment. The Jews had admission to public offices, were active in the land and community government and respected in academies and schools. They lived together peacefully with the heathens (gentiles) who frequently shared table with them and even jointly celebrated the Sabbath. Jewish rabbis, physicians, scholars, bankers, merchants and farmers cultivated close contact with their Christian colleagues and mutually influenced each other on the cultural realm. It was thus only natural that the Jews, with their original Bible, powerfully supported the anti-Papal movements which, in spite of their different teachings, were united in the struggle against the falsification and distortion of early Christianity through the Church."

It is strange how the Jews regard the mutual tolerance between Hebrews and Christians which—according to their assertions—prevailed in regions where the Jewish influence was very great, and which is only comparable with the tolerance at the time of the Enlightenment. The fact must be alluded to that the Jewish-Christian brotherhood and the mutual tolerance which then degenerated into a powerful support for the anti-Papal movements, bloody revolutions and murder of Christians, was also a prelude at the time of the Enlightenment of the French revolution for the murders of Catholic priests and laymen, which the Freemasonic Jacobins exerted under the control of the Jews—as we have already proved. Through the apparent tolerance and the peaceful coexistence, as they now call it, the Jews desire namely not only to attain freedom of movement, in order to be able to control the Christians and their political and religious institutions. The terrible revolution, not only against Church but against the existing social order in general, which could be prepared in the shadow of this apparent tolerance in the 17th and 18th centuries, proved clearly what these clever, seductive demands signify for the Jews.

The writer Dr. Hesekiel Teyssier, who bases himself among other sources on the handbook of Freemasonry, supported by Condorcet, describes the important Albigensian revolution in the following words:

"They formed a giant group, to which belonged citizens, soldiers and even such important personages as the King of Aragon, the Count of Tolouse, the Count of Toix, the Viscount of Beziers and Carcassonne . . . they apparently gained great public power. Their theological theory was the deadly Dualism. In the social sphere they strove for anarchy. This occurred in the 13th century. The Pope and the kings soon learned about it. . . Since they saw themselves discovered and held themselves to be powerful enough, they called for rebellion and made a revolution which put that of 1792 in the shade, and which had its headquarters in Albi. Hence also the name 'Albigensians'. Their weapon was terror, common ownership, the independence of men from every authority, hatred for social institutions and especially for the Church.

"They revealed their secrets only to persons whom they had previously subjected to long, difficult examinations, and laid a duty upon them of maintaining secrecy even to their relatives. Their leaders were unknown to the masses, likewise the signs of recognition by speech and manner of agreement. (Condorcet, "Manuel Maconnique").

"The Albigensians were protected by powerful magnates and instigated fires, caused devastations and committed countless hideous crimes. With armies of a hundred thousand men they plundered the cities and above all destroyed the churches and monasteries. Every kind of crime was familiar to them and delighted them. The peoples were seized by terror. "

Thus ended the peaceful coexistence of Jews and Christians in southern France. In order to defeat this widespread revolution which threatened to destroy the whole of Christianity, the Papal Inquisition had to be introduced and a great crusade organised by Pope Innocent III. This army of a half million soldiers, which belonged to the most powerful of that time, was able to defeat the revolution after a long bloody war. The revolutionaries in their most radical regions strove for the collectivisation of property, i.e. Communism Another was that they skilfully understood and understand how to turn to their own advantage all shortcomings of the ruling government and the immorality of respected clergy and politicians, so that they then get themselves to be regarded as reformers of these shortcomings and correctors of this immorality. Thus they secure the support of the people, which is later deceived. If in fact the existing order is once abolished, the Jewish liberators usually fall into worse shortcomings and greater immorality than those which they pretended to correct. In the Spanish Encyclopaedia Espasa Calpe it is recognised that, among other things, the immoral conduct of many clergy has favoured the development of the heresy of the Albigensians:

"One of the first acts of these heretics was a robust opposition to the clergy, upon whom they could let loose the hatred of the people, for certain clergy left much to be desired with regard to their knowledge and virtue . . . the people sided with the heretical party."

The anti-Catholic historian Henry Charles Lea confirms this and writes: "From the other side we hear that the principal arguments were based on the pride, the avarice and the impure mode of life of the clergy and prelates." Even if these attacks are also much exaggerated, then we nevertheless all know that, in relation to the conduct of life of various clergy, they were certainly well justified. In this case also—as always—the Jewish plotters skilfully used the faults, the bad conduct or the immorality of the civil or church personages of a ruling government, in order to arouse the people against them and the government. In order to prevent the victory of the Jewish rebellions, it is therefore indispensable to moralise our own ranks and to avoid that the enemy on grounds of the real shortcomings can justify his rebellions and can deceive the masses.

This was also the opinion of St. Bernard, Francis of Assisi, Santo Domingo de Guzman and the Popes Innocent II and Innocent III, who then fought bitterly against the corruption of the clergy and through this truly purifying work triumphed over the heresies of their time, by their taking from them one of their principal rallying-cries to gain supporters and spread their heresies.

In the official publication of the respected Jewish historian N. Leven, intended for internal use by Jewry, Fifty Years History, it is stated word for word:

"At the beginning of the 13th century the Church faced the heresy of the Albigensians, which had arisen in southern France. The Albigensians are not the only Christians who attack the Church and its dogmas. On the other side also there are unbelievers. For this the Jews are guilty; the Albigensians received their instructions from them, and many a one admits that the Jewish doctrine is to be preferred to the Christian. The Jews are the founders of heresy. The church recognises this, and therefore the Jews alarm it. They were destroyed in material aspect, but in all their spiritual power they have received no harm. . .

"Pope Innocent III, who strove for domination over Europe, encountered in this little people (Israel) a hindrance which he had to overcome. At the commencement of his period of office he wished for neither the death of the Jews nor their compulsory conversion. He hoped to be able to triumph over them through humiliation and leniency. The Pope directed his attack against the Albigensians. South France is conquered with blood and fire. The Jews are thrown into one pot with the Albigensians and die with them. . . .

"When in 1197 he took over the Pontificate, he had forbidden the crusaders to rob the Jews and to convert them with force. In 1209 they were confused with Albigensians and cut down with them. . . The Council of Avignon later obligated all Barons and free cities under oath to remove the Jews from all positions and services with Christians and to compel them to practise the Christian religion."

The last refers concretely to the false Christians who were secretly given up to Judaism. Admittedly then Holy Church forbade the conversion of the Jews to the Christian religion by force. However, the Christians of Jewish origin who practised the Jewish religion in secret were certainly very well compelled to abandon this and to honestly confess to their official religion. One thus wished to exterminate the Fifth Column. On the other side it is not remarkable that, together with the Albigensians, many Jews lost their lives, for they were indeed the instigators and founders of this heresy and therefore lived together with the heretics. In addition it is recognised in this important Jewish work that the Jews were also the instigators of other heresies and unbelief.

The historian Vincente Risco reveals that:

"In Provence and in Languedoc, under the rule of the Earls, the Jews enjoyed great well-being and influence. They had positions and public offices and even occupied the stewardships and exerted a real influence on the Christians in philosophy and religion. Therefore several Jewish authors assert that they were responsible for the origin of the heresies of the Catharsians and Albigensians."

The learned Rabbi and writer Lewis Browne writes:

"If the truth were known, then one would know that the instructed Jews in Provence were partly responsible for the existence of this Freemasonic sect of the Albigensians. The doctrines which the Jews have spread for centuries long in all nations must positively undermine the power of the Church."

However, it is known that the heresy of the Albigensians therefore became a serious danger for Christianity, because many southern French nobles supported it and even led this enormous movement of revolution which caused blood to flow in streams and true Christians and devout priests to be murdered.

Jules Michelet, the renowned Gallic historian of the previous century, who was one of the directors of the French spiritual archive, establishes in his monumental work French History:

"It was amongst the nobles of Languedoc that the Albigensians found their principal support. This 'Judaea of France', as it has been called, was peopled by a medley of mixed races, Iberian, Gallic, Roman and Semitic." The nobles there, very different from the pious chivalry of the North, had lost all respect for their traditions, and Michelet expressly asserts: "There were few who in going back did not encounter some Saracen or Jewish grandmother in their genealogy."

No particular importance is attached to the existence of a Saracen grandmother, for the Musulmans in France generally converted sincerely to Christianity. The matter of a Jewish grandmother in a family tree is, on the other hand, very serious, for all Jews regard it as a duty to be fulfilled fanatically, to guide their children to the Synagogue, be it only concealed, if it is publicly impossible. In fact the Count Raymond VI of Toulouse and the Count of Comminges among others were repeatedly accused, at the time of this terrible revolution, of being only apparent Christians and in secret practising the Jewish religion. Both Counts supported the heresy very assiduously.

The cautious English historian Nesta H. Webster confirms the assertions of Michelet, and adds in addition that then: "The South of France was a centre from which went forth much of the basic occultism of Jewry as well as its theosophical dreams." She writes in addition:

"The Comte de Comminges practised polygamy, and, according to ecclesiastical chronicles, Raymond VI, Comte de Toulouse, one of the most ardent of the Albigensian Believers, had his harem. The Albigensian movement has been falsely represented as a protest merely against the tyranny of the Church of Rome; in reality it was a rising against the fundamental doctrines of Christianity—more than this, against all principles of religion and morality. For whilst some of the sect openly declared that the Jewish law was preferable to that of the Christians, to others the God of the Old Testament was as abhorrent as the 'false Christ' who suffered at Golgotha; the old hatred of the Gnostics and Manicheans for the demiurgus lived again in these rebels against the social order. Forerunners of the seventeenth-century Libertines and eighteenth-century Illuminati, the Albigensian nobles, under the pretext of fighting the priesthood, strove to throw off all the restraints the Church imposed."

The famous Rabbi Louis Israel Newman, mentions certain anti-biblical doctrines of the Cathars, the forerunners of the Albigensians, and writes later in his work The Jewish Influence on the Christian Reform Movements, on Pages 173-176 of the edition quoted:

"The chief dogma of Catharism, namely the dualism of God, has a parallel in certain aspects to Jewish tradition. . . In spite of strict monotheism, there existed in Judaism an original Dualism, which was founded on declarations of the Haagadah and even on apocalyptic allusions in the Old Testament. . . During the period of flowering of Catharism we encounter a sharpening of the Jewish discussion about Dualism, in the contemporary 'Cabbala'. . . . "Between the ideas of the Cathars and of the Cabbala exact parallel passages can be found."

One must not forget that the heresy of the Albigensians not only goes back to the Cathars but also, exactly like the latter, retains the theological dualism.

The influence of the Jewish Cabbalists on the Cathars and Albigensians and on their theological Dualism is recognised by distinguished Jewish writers. On the other hand, it seems evident that Jewry unscrupulously introduced into the movement of the Albigensians, and especially among their foot soldiers, an apparent anti-Jewish ideology in which Jehovah was frightfully slandered; just as today they show no scruples in spreading atheism in Communist lands.

But this is understandable. Since in Europe then the great mass of Christians was strongly disposed against the Jews, they could not be awakened through a pro-Semitic movement, but, in order to capture them it was necessary to surround the sects, especially in the lower strata, with an atmosphere, which caused the incautious to believe that the Jews were not participating in the movement. The best suited means for this was to slander Jehovah, to renew the Gnostic theories which identified him with the maleficent Demiurge, and to take over the teachings of the Manicheans. Since the leaders of the sects were in addition secret Jews who pretended to be Christians, it was not easy to recognise at first sight—as centuries later with Freemasonry and the conspirators—that many of them were Jews, since they had disguised themselves very well and had taken on their Christian origin, their Christian baptismal and surnames according to the religion.

Holy Church not only discovered that the sect was directed by secret Jews, but also that this ideology, apparently anti-Jewish in the lower spheres, was little by little being transformed in the higher circles, to such a point that the Jewish law, i.e. the Jewish religion, was asserted to be better than the Christian.

Also in the Freemasonry of the 18th century the ideology of the founders was gradually altered, always according to the different grades. The latter joined an official Christian association, which seemingly refused Jews admission in its ranks. However, gradually the ideology was altered through lectures, addresses, liturgy, ceremonial and special instruction in the different degrees, always according to how the Freemason rose, and anti-Semitism, which ruled in the then society, was transformed into pro-Semitism. So it was successful for the secret Jews, who gave themselves out as Christians, to create legions of allies among the Freemasons, who were ready to organise the liberal revolutions, to pass laws, which emancipated the public Jews and placed them equal to the rest of the population politically and socially, and to abolish the Churches—and civil laws, which for centuries had represented the principal bulwark of Christian society.

When the secret Jews had brought the anti-Jewish disposition to silence through Freemasonry and liberalism in the society of the 18th and 19th centuries, they dropped the pretence and left out from the Freemasonic constitutions the articles which forbade the Jews admission in the organisation. Soon afterwards the leading places were occupied by Jews, who openly confessed to their religion. Several free men, like Benjamin Franklin, were astounded and alarmed about this invasion.

In conclusion we will add an interesting revelation concerning the principles of the Albigensian heresy, which Rabbi Jacob S. Raisin makes in his work Gentile Reactions to Jewish Ideals:

"The revolution against the hierarchy was especially strong among the Albigensians. They appeared for the first time in Aquitania in the year 1010, and in 1017 we have evidence of a secret society in Orleans, to which ten priests of a church and a father confessor of the Queen belonged. A short time later we find them in Luttich and Arras, in Soissons and Flanders, in Italy and also in Rome, where many nobles and the people enthusiastically joined them. One called them good men (Bonhommes). . . . In spite of the repression ordered by the Church, the heretics remained stiff-necked, continued to preach their doctrines and were able to win over several archbishops and noblemen."

The details given by the zealous rabbi are very interesting and give us an opportunity to allude to one of the tactics which the Jews use in the founding of their revolutionary movements in Christianity. These movements consist at first of a group of secret Jews who give themselves out to be Christians. Hence it appears as if there are in this circle no Jews, but in reality it consists only of such. In addition they usually provide the secret society or the public movement with Catholic, Protestant or orthodox priests, always according to the religion of the land in the individual cases. This is easy for them, for through the Fifth Column in the clergy they have at their disposal priests, prebendaries or clergy of high rank. This measure should make possible that the true Christians believe with their admission into the association that it is the matter of a good cause, which indeed a devout prebendary or a respected cardinal belongs to.

The clergy of the Fifth Column are thus in this case used as birds of decoy, in order to capture the incautious. Thus the heresy of the Albigensians began with prebendaries and even a father confessor of her Majesty the Queen. Afterwards bishops honoured the secret gatherings through their presence, in order to allow it to appear as a good cause and thus to easier capture the naive people. The same method was used centuries later with Freemasonry, which as a result up to their lowest grades appeared to be a Christian institution and humanitarian society. Their lodges were occupied with priests, prebendaries and even with clergy of highest rank. Thus Jewry could mislead the Church and the Christians for a long time and guide thousands of the disillusioned to the sect. The secret Jewish clergy were principally responsible for this deceit. They were aggressive Freemasons, who served as bait to capture the incautious.

When the Holy See and the monarchies noticed this swindle, the Pope excommunicated the Freemasons. However the brotherhood had everywhere obtained such a great power, that neither the Church nor the monarchs were successful in holding up the onslaught which pulled away with it, for the initial ties had revealed decisive results. The secret Jews in England and the U.S.A. still represent Freemasonry as a Christian institution, and in its lowest strata as a humanitarian association. They even make outcries, which have nothing to do with politics, so that the chivalrous Anglo-Saxons, when they have once made the oath, remained caught in the mouse trap and unconsciously serve Jewry as pliant tools. Thus the Synagogue of Satan maintains its rule over two great powers.

With Communism the Jews apply similar methods. There are secret Jewish priests in the clergy of the Catholic Church. In the Protestant and orthodox churches, which have joined the Communist parties, they attempt to lead Christians astray and to convince them that Communism is not all too bad and that alliances could be made with it. It is the task of these Jews to lull the free world to sleep, so that it neglects its defence and to weaken the anti-Communist resistance of the peoples, whose shepherds these priests wish to be, in order to introduce the final triumph of Jewish Communism.

The tactics applied at the time of the Albigensians in this respect are today essentially the same. The higher the Fifth Column rises in the hierarchy of the clergy, all the greater harm can it cause Christianity in every respect. Also among the members of the present day existing Jewish-Christian brotherhoods we find hypocritical and seemingly devout clergy of the Fifth Column who through their membership of these organisations deceive and entice many good-willed personages of the Church. Since they do not know the secret aims of these brotherhoods—which make the Christian members into satellites of Jewry—they join themselves to these. As a result, the believers are naturally led still more astray and these organisations can capture them more easily and then make use of their activity to serve the Synagogue of Satan and to oppress the patriots who defend the Church and the peoples threatened by Jewish imperialism.



Dangerous Enemies of the Church:
Jews and the Waldenses

Then in the 12th century Jewry attempted to gain control of the Papacy with help of the Jewish cardinal Pierleoni, and the sect of the Albigensians also prepared in secret the greatest revolution of the time. Through this Christianity was to be destroyed, and simultaneously in secret other sects were founded, which wished to master all Europe, abolish the existing order and destroy Holy Church. Jewry thus restricted itself not only to organising one sect, one revolutionary movement, but caused secretly several, differing from one another, to arise. The ideologies and principles were different and suited to satisfy the taste of all. If one did not agree with the programme, the dogmas or the confessions of faith of one sect, then perhaps the others would convince him. And if one sect failed, another would triumph.

At all events they supported each other mutually in secret, even if also following apparently opposing and. incompatible programmes. Thus Jewry began to apply another of its tactics: not to trust to the victory of one single organisation, but to found many organisations with different and even contrasting ideologies, which did justice to the most diverse wishes and opinions. The Jews do the same today. They found Christian-democratic parties, extreme Right parties—without the name playing a role—,Centre parties, socialist, anarchistic and Communist parties, as well as Freemasonic, Theosophical and Spiritualist organisations, Rotary Clubs, Boy Scouts Organizations and many others. It would require too much space to mention all those which—as well-known writers have proved—are controlled by international Jewry. Thus the Synagogue can control men of the most different tendencies and ideologies, watch over Christian and gentile peoples and drive onward their plans for world rule.

Before we investigate other heretical sects which participated together with the Albigensians in this great Jewish revolution in the 12th century and which nearly conquered Europe and destroyed Holy Church, we will quote highly regarded Jewish sources, which provide us with details about the role which the Jews played in the heresies of that time.

The Jewish-Spanish Encyclopaedia mentions the attitude of the Church to the mediaeval heresies and confirms the assertions of priests and writers of most different epochs, who made the assurance that "the Jews were the fathers of the heresies." Then it is stated expressly:

"In the same way as the Inquisition, it accused the Jews of having instigated the mediaeval heresies, and all heterodox movements were for the Church the result of a Jewish conspiracy, and the instigators and leaders Jews." It is clear that neither Holy Church nor the Inquisition lied. In addition they had sufficient proofs to base their assertions upon.

The rabbi Lewis Browne writes in addition in his interesting History of the Jews, in a chapter with the title The Disunion of the Church and the subtitle The Help of the Jews in the Protestant Reformation:

"It is more than only a thorn. Since the Synagogue was represented in all Christian lands, it had the effect everywhere like a network of small swords, which injured the self-satisfaction of the Church. This explains the fact that the Church allowed the Jews no pause to rest. It was her most dangerous foe, since everywhere it wandered, it promoted heresies."

This learned Rabbi expresses not only completely openly the greatest of all truths, by his describing the Jews as the worst enemies of the Church, but also gives us the solution to what was for many a great mystery, i.e. the rapid spreading of the mediaeval heresies, later of freemasonry and finally of Marxist Communism, over the individual lands. Since there have been Jewish organisations all over the world for many centuries, which have the effect of "a network of small swords," being represented in all lands through influential personalities and having everywhere a great financial power, it is naturally an easy thing for them to spread with astonishing rapidity every revolutionary, public and secret movement or every other kind of connection and to provide it with international regard. Only an institution like the synagogue, which has been rooted for centuries in all parts bf the world, could provide so many perverse movements rapidly with an international character. As a result it has attempted and still attempts through its favourite weapon, deceit, to rule the peoples and to make freedom impossible. In connection with another of the great heretical movements, which in the 12th century, threatened to tear down the existing social, political and religious order, we will once again quote very highly respected Jewish sources.

Rabbi Jacob S. Raisin writes about the Waldenses:

"Another heterodox group went back to Waldo, a rich merchant from Lyons. He diligently studied the Bible and commissioned two priests to translate it into French. The rich young man had the wish to set the counsels of Jesus into deeds and divided his wealth among the poor and also among those from whom he had acquired it, and praised poverty (1175). Many men of the city followed his example, and the poor of Lyons—under this name the Waldenses were known—were imitated not only in North France, but also in Spain and Italy."

The motto of this sect could thus not be more attractive, especially for the poor population strata, who as always were in a majority. The appearance of holiness and purity, with which its leaders surrounded themselves, was extraordinarily captivating. All this caused the revolutionary power of the movement to become enormously great. It is understandable that, with such a pure, clean and, for the lower classes, so beneficial exterior, great masses of believers were captured. However, later the poison made itself perceptible. The same rabbi writes:

"For these devoted pupils of the Ebionites the Roman Church was 'the scarlet woman' of the Apocalypse, and its idolatry (revering of Holy Images) was the same as the cult which they had displaced."

Up to then, however, everything alluded to a movement of unblemished purity, which was led by men who divided their wealth, followed exactly the rules for perfection of our Lord Jesus, and fought against the immorality of the clergy, for which reason they— as they pretended—compared the Church with the "scarlet woman" of the Apocalypse. It is natural that great masses allowed themselves to be deceived by this appearance and joined the heresy.

On the other hand, their doctrines departed less from the orthodox than that of the Cathars and Albigensians who were Gnostics and Manicheans, and would therefore be more easily accepted by the masses. Who would even suspect that behind so much beauty was also concealed a renewed dark attempt on the part of the Jews to control Christian society?

We quote once more the Jewish-Spanish Encyclopaedia, that official work of Jewry, in which the later course of this apparently purely humanitarian movement of the Waldenses is described:

"The Waldenses, a sect which arose in 1170 in Lyons under the leadership of Peter Waldo, represent that aspect of the Jewish movement which also later the protestants Huss, Munzer, Zwingli and other reformers of later centuries made use of. This heresy took on a considerable extent and stretched from Lyons and Provence up to Lorraine and south Belgium in the North and Hungary and Moravia in the East. It is certainly not by chance that it arose in Lyons, as also the sect of the Passagii in Milan, since the two cities were great centres of Jewish life and influence. The Waldenses' Bible, which is preserved in some copies (MS Cambridge, 14th century, and Grenoble) contains no less than 32 Jewish books. It was read at the secret gatherings under the direction of the preachers or ancients (one assumes that this word originates from the Hebrew).

"The Waldenses also held themselves to be the 'real Israel', or, as their leader Muston expressed it, 'Israel of the Alps'. Comba and Muston spoke of Exodus and the scattering of the faithful. Peter Waldo is the 'Moses of this little people which migrated from the land of slavery' and 'the father, the Abraham of Israel of the Alps, before he became Moses.' The Ancients of the Waldenses sent missionaries to Italy 'in order to call for repentance and to feed the lost sheep of Israel in the valleys of the Alps.' The Ancients themselves, who were well skilled in the sciences, the languages and scripture, compared themselves with the Ancients of Israel, whose communities consisted of the Israel of the Alps, and whose Levites and Judges they were."

The tactic of the Jews of accusing their enemies of what they themselves do, attained its peak in the attacks of the Jewish heresy of the Waldenses against the absolute anti-Jewish tradition of Holy Church. As the rabbi Louis Israel Newman assures us, it was asserted that "the tradition of Holy Church was the tradition of the Pharisees." This reproach is frequently made by heretics. The Waldenses of Lombardy asserted that their separation from the Roman Church was justified, "for it was no longer the Church of Jesus Christ but was ruled by scribes and Pharisees."

Later the rabbi, in connection with the personal relation between Jews and Waldenses, states that:

"Cities, as for example Lyons and Metz in which the Jews were powerful and influential, were also important centres of the Waldensian heresy. . . ", and "Not only during the 12th and 13th century did the Jews and Waldenses join together."

"It is not only evident that a personal relationship existed between the Jews in Provence and the Waldenses in the 13th century, but in the 15th century also the Hussites were frequently in contact with the Jews, and the Hussites and Waldenses were directly and indirectly connected with one another. During the 16th century, before and after the Reformation, the personal relations between Jews and Waldenses became strong. . . And as late as the 19th century we find the Waldenses and Jews associated, not in intellectual relations, but in governmental ones. Thus, on 13th September 1849, in Italy, a ministerial committee was founded which was to regulate anew the special government of Waldenses and Jews."

In conclusion we will quote an interesting revelation of the Jewish historian Gerson Wolf. The latter asserts that the Jews in the 15th century were accused of having conspired together with the Hussites and Waldenses against the government. This Jew was prosecuted by the Austrian government on account of his book Democracy and Socialism, which reveals revolutionary tendencies.

One finds valuable details concerning the said Jewish conspiracy in a report which is contained in the Protocols of the Theological Faculty in Vienna, and in fact in the Protocol of the 10th January 1419. Those who are interested in investigating still further this Jewish-Hussite-Waldense conspiracy in the 15th century, which wished to abolish the existing order, can refer to the original mentioned.



Gregory VII Destroys a
Jewish Theocracy in North Italy

Another movement provoked by the members of the Fifth Column in Christianity was that of the Passagii, the Sabbatarians or the circumcised. These sects naturally made the greatest progress in North Italy and South France, i.e. in the regions of Europe, where the Synagogue was then particularly strongly represented. These sects can be regarded as the left wing of the manifold revolutionary movements of the secret Jews in the 12th century against Christianity. In order that the reader can form an idea of this revolutionary movement, we will take over word for word in the following interesting passages from the already mentioned Jewish-Spanish Encyclopaedia:

"The Sects of the Passagii, of the Sabbatarians or circumcised, arose in Lombardy, where Jew-friendly erroneous beliefs had always found favourable ground. Approximately between the years 884 and 1058 there ruled over Milan and neighbourhood a theocracy founded by Angilberto de Pusterla and Jose de Ivres, which held faithfully to the Old Testament. Its sanctuary in Caroccio received the Bundeslade. The people was ruled by captains (judges) and Levites (priests), and its entire political and spiritual life bore the imprint of the Old Testament, as later with the Baptists and the Puritan communities in Europe and the New World.

"This theocracy was at once overthrown after Gregory VII became Pope. The Jews in Lombardy occupied a leading position in it. The Pierleoni family, who provided the Pope Anacletus II (1130-1138) and from which one queen, the wife of Roger II of Sicily came, has made itself a name in history. The Jewish influence in Lombardy was so great that in many cities Christians honoured the Sabbath (Saturday) instead of Sunday, and even the Cathars in this region accepted parts of the Old Testament in contrast to the Provencals. Arianism had left behind deep traces in North Italy, and its tolerance towards the Jews favoured their position and at the same time prepared the climate for countless anti-Papal sects, among whom stood out the Jewish. Without doubt the most important, that of the Passagii, was strongly influenced by the flourishing Jewry in Lombardy."

One must read this paragraph over again before one grasps its entire importance in every respect. Here we will limit ourselves to seeing in it a further proof that tolerance towards the Jews, as is admitted in the Encyclopaedia, prepared the climate for countless anti-Papal sects—as the Jews called them. This tolerance towards the deadly enemy thus signifies giving him freedom of action, so that he can destroy the Church and rule the Christian peoples.

On the other side Gregory VII, one of the most important Popes of the Church, the famous Hildebrand, has given us an example of how one should proceed against Jewish rule. When he entered the Pontificate, he at once began to fight and suppress the Jewish theocracy on Christian soil in North Italy. Oh, if only all of us in our struggle against the Communist and atheistic forces, which are led by the same foe whom Gregory VII destroyed, would behave in the same way as this great Pope! Concerning the confession of belief of the Passagii, it is stated in the Jewish Encyclopaedia mentioned:

"Their teaching prescribed the literal following of the Law of Moses, the Law of circumcision, the diet instructions, feasts, etc. However, sacrifices, in agreement with the then Rabbinical teaching, were rejected. . . They recognised Jesus and the New Testament, which they attempted to bring into harmony with the Old Testament, so that the latter became in time most important of all, according to the extent—it is assumed—that Jewish scholarship increased."

Here the Jewish Encyclopaedia gives us a revelation which yet again confirms the development of this tactic. The movements are introduced with some demands which are suited to capture the Christians and pagans (Gentiles). Afterwards there is a gradual alteration, in the same measure as those captured are prepared to accommodate themselves to this development. Great as Jewish influence may then have been in North Italy, it was naturally nevertheless difficult to induce at the first attempt the Christians, who knew that the Apostles had lifted the Jewish Law and given preference to the New Testament, to join a sect which represented the exact opposite and did not recognise the teaching of Paul and the Apostles. The more the Jewish scholarship of the Neophytes increased on the basis of the instruction given by the sects, the more members were prepared to be convinced of the opposite. The rescinded Law of Moses was declared as valid and the Old Testament given privilege over the New. As a result a decisive step was taken on the way to the ideological influencing of Christians through the Jews and their control through Jewish Imperialism.

But let us allow the Synagogue to speak further through its quoted monumental work:

"The Passagii universally believed in general that the Jewish Law was better than the Christian and naturally rejected the dogma of the Trinity. In this sense their leader Bonacurso declared, 'They (the Passagii) say that Christ, the son of God, was not equal to the Father. Father, Son and Holy Ghost were not a single God, no single being', and Muracon asserts: Thus it is said, Christ was a first, pure creature, i.e. God created Christ.

Rabbi Louis Israel Newman writes in his work Jewish Influence on the Christian Reform Movement about the Passagii:

"The sects of the Passagii visibly represent the Jewish aspect of the heterodox movements in Christianity of the 12th and 13th century. Particularly when the Catholic Church seemed strengthened, violent protest movements began, which placed its authority in question. In the 12th century arose many sects, which in spite of all efforts to destroy them, maintained themselves."

Whoever has not occupied himself thoroughly with these questions, confuses these sects of Jewish Christians and the circumcised who celebrate the Sabbath and follow the Law of Moses in all rigour, with the false Christians who are Jews in descent and practise their religion in secret. The latter are described in the terminology of the Inquisition as Jewish heretics.

However, the Papal Inquisition with its effective methods of investigation exactly laid bare the difference. Although it was known that the Passagii, Sabbatarians or circumcised were controlled by the Jews and practised a religion which stood closer to Judaism than Christianity, the Inquisition separated them clearly from the actual Jews. The archive of the Inquisition in Carcassonne (South France) supply us, among other things, with the proof that the Holy Office was very well informed about this. The Inquisition asked the captive Jews or the false converts from Judaism, who were called "relapsed", "How does the circumcision of Christians differ from that of the Jews?"

Further enlightenment concerning this point is given us in a treatise about the heretics written in the 13th century, in which the appropriate differentiation is made:

"Take ye to knowledge that the Jews circumcise their own sons in other manner than the grown-up Christians who confess to Jewry. With the latter they cut only a semi-circle into the upper skin, while with their own sons they cut a whole circle."

As we will investigate still more thoroughly in a sequel to this work, the Jewish religion is very racially conscious, destined only for the chosen people. The new-converts at the door, i.e., the gentiles, who are converted to Judaism, are always kept remote from the real Jewish organisations and used only as satellites and common tools of the really pure-blooded Jews in lower organisations. Although they look like Jewish communities and synagogues, they are nevertheless simple mouse-traps for the incautious, who are controlled by secret pure-blooded Jews, and the naive adherents or pure Jews are radically excluded from the circles where decisions are made about the important affairs of Jewish imperialism.

The pantomime Jewish organisations are watched over by pure-blooded Jews who give themselves out as new-converts or spiritual Jews, and so it appears that these organisations rule themselves. However, they do not know that they are influenced by a secret circle of pure-blooded Jews who belong to these communities, watch over them in different manner and use the new-converts simply as tools of Jewish Imperialism. They do the same with the Freemasons and Communists. They make the unwary believe that they belong to the elite which directs the affairs of the Synagogue, so that they fight with the greatest dedication for the cause.



Jewish 'Fifth Column'
in Russian Orthodox Church

Before Jewry took root in Russia, the Jews had become powerful in the Ukraine. Their revolutionary activity was suppressed, and the consequence of this was that many of them were apparently converted to the Christianity of the Greek-Orthodox and later to the Russian-Orthodox Church. As with Catholicism, they were also in these churches the spreaders of the heretical-revolutionary movements.

Concerning one of these revolutionary organisations which shattered the Russian church and Christianity, the Hebrew Encyclopaedia studied by us reports the official work of Jewry. The sect was spread by the Passagii. In the Encyclopaedia it is stated literally:

"The concealed Jewish nucleus of the Passagii revealed itself in the development of its doctrine with the 'Shidovstvuyushtchiye' (Judaizers) in Russia in the 15th century. This sect, whose first apostle was the Jew Shkariya of Kiev who even won over the princes and the highest clergy of Moscow, believed that Christ had still not come, and, if he came, then not as son of God, as essence, but through his good deeds like Moses and the Prophets."

As one can see, this sect first spread itself in the Catholic world and was then introduced by a Jew into the Russian-Orthodox Church. Other sects, on the other hand, such as those of the Cathars, arose apparently in the Byzantine Empire and were later spread in Christianity. How serious this crisis was, can be recognised from an assertion of the Jews in their Encyclopaedia mentioned, where it is stated that the heresy provoked by a Jew in the middle of the 15th century, i.e. approximately five hundred years ago, gained to its side the greatest part of the orthodox clergy of Moscow. Also under the word Rusia (Russia) in Volume IX of the Jewish-Spanish Encyclopaedia this powerful heretical movement is mentioned, and it is asserted that the Church "attributed it directly to the influence of Jewish preachers", and other sources see a connection between it with the sects of the Sabbatarians which were very widespread in south and east Europe during the time of the Reformation, and concerning which the Jewish Encyclopaedia affirms that they had "unquestionable nexuses with Judaism".

Accordingly this monumental work of the Synagogue quotes the opinion of Dubnovs:

"At the same time there arose in Moscow, as result of secret Jewish propaganda, a religious movement, which is described as Jewish heresy. According to Russian chronicles, its founder was the learned Jew Sjaria (Zejarya), who, together with several fellow believers, emigrated from Kiev to the old Russian city of Novgorod. During the religious unrest then prevailing in Novgorod, the new sect of the Strigolniki (named after their founder Carp Strigolnik) had come into existence in this city, who announced the lifting of the Christian rites and did not recognise Christ as God. Zejarya approached various representatives of the orthodox clergy and was able to convert them to Judaism. The leaders of the rebels of Novgorod, the priests Denis and Alexei, went in 1490 to Moscow and there converted a great number of Greek-Orthodox believers. Some of them even had themselves circumcised. The Jewish heresy soon took firm root among the Moscow nobility and in court circles. To their adherents belonged also Helene, the daughter-in-law of the Grand Prince.

"The Bishop of Novgorod Henadio declared the spreading of the Jewish sects to be dangerous and made courageous efforts to root them out in his diocese. In Moscow the struggle against the new doctrine was exceedingly difficult. However, there also it succeeded in finally blocking their further progress thanks to the vigorous efforts of Henadio and other righteous stalwarts. Upon decision of the Church Council of 1504, and upon command of Ivan III, the chief rebels were burned alive and their supporters taken prisoner or concealed in monasteries. Through these measures the Jewish heresy was destroyed."

And the quoted Jewish Encyclopaedia closes with the following interesting commentary:

"However, the Jewish tendencies did not completely die out in the Russian people and occasionally made themselves perceptible centuries later in a way and manner which disturbed the imperial government."

The Jewish Fifth Column in the Russian-Orthodox Church later gained in strength through the following mock conversions of the Jews to Christianity. In the 17th century apparently many Jews were converted to Christianity and pretended to be good Christians. But in their innermost heart they remained secret Jews and hated the Russian tradition. These secret Jews were known in Jewish circles by the name Shobatnik. Several studies were made of them. Chachem Joseph Israel Benjamin, the famed Jewish leader, compiled, for example, the historic data about the Shobatnik and published it in Tiemsan, Algeria, under the title Four Years War of the Poles against the Russians and Tartars, 1648-1652. The Czar Nicholas I attempted to solve the Jewish problem, but made the tragic error of compelling the Jews to be converted to Christianity. The catastrophic result was an enormous number of mock-conversions. The Jews displayed in public a dishonest Christianity, while in secret they were as Jewish as before and had their sons ordained as priests, infiltrating them into the hierarchy of the Orthodox clergy, just as their crypto-Jewish brothers had done in the Catholic and Protestant clergy.

One must, however, recognise that the Czars, the Orthodox Church and the Russian people in equal degree violently opposed the Jews penetrating into Russia. Although the latter at first came in great masses, especially at the time when Russia conquered a great part of Poland, the Orthodox Church, the state and the people continued to fight heroically against the Jewish communities, which became as numerous as no others in the world. With the aid of international Jewry the Jews were finally successful in triumphing at first in the March revolution of 1917 and later in the Bolshevist October revolution.

The help of the Jewish Fifth Column in the Russian Orthodox Church was thereby decisive. It would otherwise have been impossible for such a weak Communist party, which in a land with a total population of a hundred million inhabitants had only a few thousand supporters, to triumph so easily and quickly. It triumphed because the members of the Jewish Fifth Column possessed the key positions of the parties of the Right, of the Centre and of the extreme Left, sabotaged the defence of traditional Russia and with evil-willed intrigues destroyed and brought into discredit those who could have saved the country. At the decisive moment the Jew Kerensky and his accomplices handed over power to a band of Jewish criminals, who tyrannised the Russian people from then onwards.

As soon as the Jewish band under Lenin imposed their bloody dictatorship in Russia, it had archbishops, bishops, priests and clergy of all ranks who held firm to their faith, murdered and replaced them with Jews in the Soutane, as intellectuals who have fled from the lands ruled by the beast have informed the free world. These Jewish Communists in priestly garb (in the sequel to this work we will prove, that they do in fact exist) snatched to themselves the patriarchate and the Bishoprics of the heroic old Russian-Orthodox Church. Although the latter favoured the schism of Constantinople to the harm of our Catholics, it must nevertheless be recognised that it fought bitterly to preserve the nation from falling into the hands of the Synagogue of Satan. As the exiled bishops of the real orthodox Church of the "Free World" have informed us, today both the Patriarch of Moscow as also the remaining clergy are Communist agents in priestly robes, who use their holy office in order to carry on Bolshevist propaganda, in order in various ways and means to make easier the triumph of Communism. They wished to weaken the defence of the free world and to deceive it with the myth that Communism does not persecute the Church and that a peaceful coexistence is possible with atheistic Marxism.

As we already know, with this coexistence only the intention is followed, of causing the Holy Catholic Church to conclude an alliance with the anti-Christ, in order to demoralise the activity of the Russian exiles and the patriots in Poland, Hungary, Rumania, Yugoslavia and the other tyrannised lands and to nullity the efforts of those who fight persistently and tenaciously to free their states from the bloody criminal yoke of the Jewish Marxists. This pact with the Devil would finally also demoralise the Christians in the U.S.A. who, in spite of high taxes, make great sacrifices in order to finance the defence of the free world.

The American people, which is already weakened through the treachery of many rulers, would be completely demoralised if it noticed that Holy Church threw its sheep into the gullet of the wolf and concluded a league with the Devil.

This is the plan for the next Ecumenical Council. As we have experienced, they will then make use of the Communists in the Soutane, who have illegally appropriated the offices in the Russian-Orthodox Church, as well as of the World Church Council, which controls a great part of the Protestant Churches. Protestant patriots of the USA have repeatedly accused the World Council of Churches in the press of treachery against Protestantism, the U.SA. and the Free World, for its policy was clearly directed to a pact with the Kremlin and the betrayal of the Free World. However, we are convinced that God will allow His Holy Church to continue to exist and will once again cause the rancours of the dragon of Hell and its synagogue to fail. At the Council a new Athanasius, Ambrose, John Chrysostom or St. Bernard will appear and at a critical moment cause the failure of the dark plans of Jewish Communism and its Fifth Column in the clergy, even if they believe they already have the Council under their control and break out into a cry of jubilation. They claim to be able to cause the Council to approve reforms which would finally ruin the Church and would allow international Communism to triumph.

Among other things, they wish to attain that the ban against Communism is lifted and peaceful coexistence with the anti-Christ is approved. The Jewish bands of the Kremlin and their clergy of the Fifth Column wish that the Soviet authorities should suddenly liberate bishops and priests imprisoned for years, in order to then lead them in triumphant procession through Rome. Exaggerated good-will letters to the Pope and the Holy Council from the side of the Communist authorities and other proofs of friendship shatter the resolution of the Fathers of the Council to continue to fight against Communism and are intended to cause them to approve the policy of peaceful coexistence, which Jewry and its satellites wish to force upon the higher clergy of the Church. The Communists know how to negotiate and in exchange for a few gestures, which shows good will, to obtain in exchange the destruction of the Church defence against Marxism and to attain that a peaceful coexistence is made possible, which shall only occasion Holy Church to no longer fight against atheistic Communism, so that the latter can more easily rule the world. For relatively insignificant concessions they wish to attain essential advantages, which secure to them the victory over the free world.

Why do they not abolish the atheistic materialism of Communism if they really wish to conclude peace with Holy Church? Why do they not release the Catholic Poles and Czechoslovakia from slavery, withdraw Soviet troops from these lands and allow free elections? Why do they not do the same with the remaining Christian nations which they have subjected? Why do they not abandon the anti-Christian and anti-religious propaganda which takes their faith from the true Christians? But they wish that the hands and feet of the Church are bound in practice and that the "Red Beast" is able to gradually consume the whole world. In exchange they make a few gestures which show apparent good will but stand in no relation to the concessions which they demand. A learned Rumanian academician, who fled to the west from the Communist tyranny, gives us a valuable report about the present position of the Russian-Orthodox Church, which we reproduce below.

Among the thousands of priests whom the Jews have murdered in Russia are:

  • The Archbishop Veniamin of Petrograd
  • The Bishop Pantelimon of Polosky
  • The Bishop Nokodim of Bielgorodsky
  • The Archbishop Grigory of Katharinenburg
  • The Archbishop Tihon of Voronej
  • The Archbishop Vladimir of Kiev
  • The Bishop Mitrofanis from the province of Arkanghelsk
  • The Archbishop Vasily from Chernikovsky
  • The Bishop Makarie Orlovsky of the Russian
  • Bishopric in the North
  • The Archbishop Andronik of Perm
  • The Bishop Amborzie of Viatka
  • The Bishop Ermoghene of Tobolsk
  • The Bishop Grigorie of Novgorod
  • The Vicar Isidor of Novgorod
  • The Bishop Pimin of Turkestan
  • The Bishop Efrem of Vladivostok
  • The Bishop Laurentius of Nijinovgorod.

In the same way as the Churches, all monasteries, seminaries and printing works of the Church were closed. The entire Church organisation was destroyed and every Christian cult forbidden. Religion (naturally not the Jewish) was regarded by the Jews, as Lenin had said, as the "Opium of the People". After everything had been destroyed and many millions of Christians were murdered, "the tyrants of Communist Russia considered it convenient to again seemingly reintroduce freedom of religion, in order to deceive the still free Christian peoples and to diminish the hostility of Christians towards the Communist regime.

The murderers of the Kremlin (continues the Rumanian Traian Romanescu in his report) found among themselves a capable man, who could play the role of "Patriarch of Moscow," and provide the impression that the Russian-Orthodox Church again created "Patriarchs". But the latter is no Christian.

"The Patriarch Alexei is in reality called Rubin. He is a Jew from Odessa in the Ukraine, and his family there owned a transit house in the harbour before the revolution. The present Russian-Orthodox Church is only a secret tool of the Communist regime and its representatives abroad, just as the Russian-Orthodox Bishops in North America, Paris and Jerusalem are members of the Soviet secret service and are just as dangerous as the Soviet spies who come to the West as diplomats."

This representation of facts, which we have taken from the work The Great Jewish Conspiracy of the Rumanian academician Traian Romanescu, brings before our eyes how the Jews at first murdered the true Christian Bishops in masses, in order then to hand over manu militari the direction of the Russian-Orthodox Church to the Jewish Fifth Column It is thus not remarkable that the members of the Fifth Column in the Catholic clergy can easily come to an agreement with their secret Jewish brothers in the Orthodox clergy. The scandalous events which await us in the next few months can only surprise those who do not know what goes on behind the scenes, to use the aptly chosen words of Benjamin Disraeli.



Jews Spread the Cult of Satan

Adolf Jakob Franck, a Jewish leader of the past [19th] century, writes in his interesting work about the Cabbala in connection with Jewish demonolatry (worship of demons):

"If in Judaism traces of dark superstition are present, then one must above all seek the cause of the terror which it inspires through its devil worship."

The confession that there has existed a Devil worship in Judaism is therefore so valuable, because it comes from an important leader of the synagogue who was no less than Vice-president of the Israelite Church council in Paris, the highest Jewish authority in France, collaborator in the Israelite Archives and assistant director of the Imperial library at the time of Napoleon III.

The Jews spread the Lucifer cult at first in various Gnostic sects and later through the secret Luciferian and Satanic sects and chiefly through the devilish magic which is universally known as Black Magic. Their doctrines go back to the Jewish Cabbala, and their chief diffusers were at all times the Jews. The most perverse phenomenon of this magic is the adoration of the Devil. It must be made clear that some circles of Jewish Cabbalists with their secret gatherings have really honestly worshipped Satan. Without doubt, however, most Jews who spread Satanism have not held this terrible superstition to be true and have only used it as an effective means to disrupt Christian society and prepare its destruction by their declaring evil to be good and conversely.

The Jews in an unexampled infamous way and manner made use of the motto: "The end justifies the means." How better in the Middle Ages could they have been able to demoralise Christian society than to cause it to worship Satan and to despise God? As one sees, the wickedness of the Jews knows no bounds. Not in vain did Our Lord Jesus call them Sons of the Devil and described the synagogues as Synagogues of Satan.

Satanism was another "octopus arm" of that great Jewish revolution in the 12th century, which in many respects was so terrible or even more terrible than that of modem time. The English writer Nesta H. Webster writes:

"Towards the end of the twelfth century Luciferianism spread eastwards through Styria, the Tyrol, and Bohemia, even as far as Brandenburg; by the beginning of the thirteenth century it had invaded western Germany."

In addition this writer asserts that it spread out as far as Italy and France.

It must be pointed out that, at the time of the crusades and afterwards, thousands of Jews in Germany and Central Europe were apparently converted to Christianity and in these lands took on usual family names. As a result, they joined themselves to Christian society and strengthened the Jewish Fifth Column.

Upon this invasion of false converts followed as usual the spreading of heresies and revolutionary movements, among which Satanism played an important role.

In Bohemia the false converts had flooded over the Church and this land, like South France and North Italy, became a veritable centre of heretics. Later the same occurred there as today in Switzerland, which became the cradle of the Jewish Protestantism of Calvin and Zwingli, which differed from the nationalistic and in many cases anti-Semitic Protestantism of Martin Luther.

Eliphas Levi describes the conjuration ceremonies of Hell:

"Those present must unconditionally dishonour the ceremonies of their religion and debase the most holy symbols. This method attains its high point in the polluting of the Holy Sacrament. The secret host was fed to mice, pigs and toads, and disgraced in an indescribable way and manner."

In the course of centuries there have again and again been scandals when it became known that Jews or converts or even Christian clergy, who were secret Jews, used hosts (Hostien) to commit terrible pollutions at their secret gatherings. Through magic the Jews, in their great hatred towards Christ, were successful in inducing many Christians infected by the teachings of the Satanists to do the same.

Nesta H. Webster, quoting Deschamps, writes:

"That science of demoniacal arts, of which the Jews were the initiators" and in which cannot be ignored the Jewish 'Cabbalists' in some form or other in any comprehensive analysis of the situation . . . Demonology in Europe was in fact essentially a Jewish science."

Eliphas Levi, an authority whom no one can accuse of anti-Semitism, asserts:

"The Jews who believed most of all in the secrets of the 'Cabbala' were in the Middle Ages almost exclusively the grand masters of magic."

Another personality whom one cannot accuse of making common cause with the Catholic Church is Voltaire. He accused the Jews of spreading Black Magic and in his work Henriade describes a revolting ceremony, in which the devilish name is named together with the name of the Eternal in the same breath:

"The priest of this temple is one of those Jews who were respected as world citizens. . .", then "It was universally customary that the Jews gave themselves up to magical actions. This old superstition goes back to the secrets of the 'Cabbala,' whose sole preserver the Jews regard themselves."

Monsignore Meurin, the archbishop and bishop of Port Louis quotes Leo Taxil and the Cabbalist handbook of Brother Constant, 30th Grade of Freemasonry, and writes:

"This report confirms the opinion of almost all authors who have dealt with this devilish magic, that all branches and practices of sorcery have their origin in the Jewish Cabbala."

Since the Jews were without doubt the founder and secret leaders of Freemasonry, they also introduced into some freemasonic organisations the cult of Lucifer. This is proved by Leo Taxil, who has employed himself thoroughly within this material. Concerning the 20th Grade (degree) of certain rites he writes:

"The Prince of the Tabernacle is now prepared for the freemasonic revelation, for in the 20th degree of the Grand Patriarch he has worshipped a glittering star on a golden cloud, which was described to him as morning star or also as Lucifer, and hears the summons of the President: 'Be like the morning star, who announces the day; bring the world light, in the holy name of Lucifer, dispel the darkness."

Concerning the purpose which the Jews follow with this reversal of values, the renowned, learned Jesuit, Archbishop and Bishop of Port Louis writes the following:

"As our readers know, the Jewish Cabbalists have reversed the value of words, in order to turn away their followers from the truth. Thus, for example, God signifies Satan and Satan God. Good is Evil. Virtue is vice and vice is virtue. Truth is lies and lies are truth. Light is darkness and darkness light. Revelation is obscurantism and obscurantism is revelation. Religion is superstition and superstition religion."



Jewish Revolutionaries of the Middle Ages

In the face of the revolutionary activity of this network of secret societies led by Jewry, which endangered Holy Church, the Christian states and the whole existing order of that time was threatened and set about building up an effective defence. Several Popes were effective one after the other in this task, and especially the great Innocent III, Domingo de Guzman, Francis of Assisi, the 3rd and 4th Ecumenical Lateran Councils and other provincial synods distinguished themselves.

The most astounding thing about the matter is that, in the organisation of this effective defence, a free-thinker, an unbeliever and bitter enemy of Pope Innocent III participated, since he realised that Europe was close to falling into the bloody claws of the Jews and their heresies. We are speaking of the German Emperor Frederick II, who on the one side fought against the Papacy, but on the other side was so spiritually with his time and far-sighted and correctly evaluated the great deadly danger which hung over the European nations. Frederick II was perhaps more concerned to save his people than the Church, but fortunately he was conscious of this deadly threat and did not disturb the work of defence, but supported it energetically and successfully.

May all German patriots, who today fight against the beast, follow his example, and even if there are also unbelievers among them, may they not nevertheless strike out on the false disgraceful path of the Nazis and turn against the Christians. The edicts of Emperor Frederick formed to a great extent the foundations for the Inquisition court and were later recognised by the Popes. The decisive intervention of this unbelieving enemy of the Papacy proves to us that not only was the Church threatened but Europe itself, and that the Inquisition court was indispensable for preserving Europe from falling under the rule of Jewish Imperialism.

Our present situation is just as serious as in the 12th century, even more dangerous if one reflects that today neither the hierarchy of the Church nor the civil rulers pay heed to the danger and arm for defence, as if they wore a bandage before their eyes, or as if a similar crisis like that occasioned by the Jewish Cardinal Pierleoni was played out in the high hierarchy, which apparently is much undermined by the Fifth Column, which resolutely with all means scatters sand in the eyes of those who could save the Church and Christianity.

Before we investigate the defensive measures adopted against Jewry and its heresies in the Bulls of various Popes and in the 3rd and 4th Ecumenical Lateran Councils, we will in this chapter briefly summarise these measures.

Since the Jews sought with all means to destroy Europe and did not allow the smallest opportunity to escape them in order to conquer and subjugate the Christian peoples, measures were naturally seized upon to prevent these aliens and traitors from causing further harm.

The most important thing was to prevent their close connection with the Christians, for only thus could they deceive them and infect them with decomposing doctrines. For this purpose the laws of the Holy Church Councils were to be strictly followed, which had already arranged this division over centuries. These laws were in fact in force, but in several regions had fallen into oblivion, and it sufficed to summon the civil and religious authorities to observe them. Later new laws were passed by the Ecumenical Councils, which declared universally authorised and obligatory the prescription that the Jews should wear a sign on their clothing, so that the Christians could recognise them and protect themselves from deception and deceit.

If a Jew who wore the sign attempted to preach a heresy or the overthrow of the social order, no one listened to him, for they knew that they were dealing with a deceitful Jew, about whose falsity the faithful were constantly warned from the pulpit. The clergy were reminded through the ritual and the liturgy, where there were repeated references to Jewish falsehood. Among this fell the entire revolutionary heretical activity, the infiltration into the clergy of the Church and completely generally the wickednesses which distinguished the actions of the Hebrews in Christian society.

Accordingly for defence the obligatory Ghetto was erected and the Jews compelled to dwell in a fixed part of the city. They were forbidden to live with the Christians and to pervert them with their destructive doctrines and intrigues. For the same reason they were excluded from the craftsmen's guilds, the rising universities and fundamental institutions of Christian society, which were thus freed from their domination. As a result, the Jews were prevented from abusing to bring to a successful conclusion their frequent conspiracies against Holy Church and against the unfortunate peoples who had opened their frontiers to them and had bade them hearty welcome.

Put briefly, the Church and its shepherds set themselves to fulfil their duty and to preserve their sheep from the cunning wolf, just as Christ commanded. At the present time, the Fifth Column in the supreme hierarchy of the clergy wishes to attain that at the current Vatican Council II certain reforms— which it represents as apparent improvements—are approved, which are intended to deliver the sheep to the wolf. For in secret they wish to make easier the victory of Communism and prevent the peoples from defending themselves against the imperialism of the Jews and their perverse conspiracies. They attempt to achieve that vague theses about uniting of the peoples or churches are set up by the Council, which later Communism, Jewry and its accomplices and agents in the Catholic clergy can misuse. While Holy Church and the Christian states undertook the former mentioned measures in order to make impossible the revolutionary activity of the public Jews or nevertheless at least to make it difficult, their attention was also especially directed at the problem of the secret Jews (Jewish heretics) and their revolutionary movements (various heresies).

Since the secret Jews appeared in public as honest Christians, lived outwardly as devout Catholics and even joined themselves to the clergy, in the course of centuries their Jewish origin had fallen into oblivion, and it was therefore very difficult to discover it. Since they were represented in all realms of religious, political and social life, they were far more dangerous than the Jews who publicly admitted to their religion. On the other side, the heretical sects also founded by them were just as secret as their Judaism, for the heretics lived outwardly like Catholics. Their organisations and gatherings were strictly secret.

Like their concealed leaders, the secret Jews everywhere undermined Christian society, without the Church or the state being able to prevent it. Only when the conspiracy was ripe and strong enough in order to carry out the decisive stroke, did the sect cause one of those bloody revolutions to break out which caused mediaeval society to shudder. If it had not been completely defeated, then the catastrophe which faces the world today would already have occurred several centuries earlier. This sore must be expunged, if the peoples wish to live in peace, the Church and Christian society to save themselves, and the nations not to fall into the hands of the Jews.

Everyone understood that one could only proceed against this network of secret organisations with a likewise secret organisation, which would destroy all arms of the octopus and especially the head, clandestine Jewry. Thus the institution of the Holy Office of the Inquisition was set up.

At first the Popes left the hearings to the Bishops. Since, however, the Prelates were concerned with affairs in their dioceses and little time was left to them, they could not devote sufficient time to this task. Experience taught that the Bishops' Inquisition was ineffective, since in addition it lacked the required coordination. Secret Jewry had spread over the entire Christian world, and likewise its revolutionary heresies. The enemy represented a supranational or international—as we call it today—organisation, and it was therefore impossible to combat it with local institutions. The civil courts could on account of the reasons mentioned not attain the intended goals, for they were not in connection with the corresponding authorities in the other states. As a result it was impossible for them to carry out a general repressive action, indispensable against such a foe.

With this splitting up of Christianity into several states—some of them dumbly rivalling with one another—the Papacy was the sole connecting link, the sole super-national institution which could face such a sizable enemy. The Papal Inquisition was therefore unconditionally necessary.

At first various Bishops, instigated by the clergy of the Fifth Column opposed this measure. But fortunately then the Fifth Column was less powerful than at the time of the Pierleonis and could not prevent the setting up of the Papal Inquisition. The examining judges were delegates of the Pope and the directorship was finally taken over by a Grand Inquisitor. Thus an organisation was created which could defeat the foe. It could also have destroyed it, if upon various occasions the Jews had not utilised the natural kindness of the Popes and abused their good faith, in order to achieve general pardoning for the secret Jews and heretics.

The latter later destroyed with one blow the strenuous work of the Inquisition completed over many years. The secret Jews skilfully utilised the goodness of the Popes, in order to preserve themselves from greater catastrophes and to gather strength for a new onslaught. Because it would forgive them again and again, the secret synagogue, after the Holy Papal Inquisition had preserved Europe and Christianity for three centuries from Jewish rule, was able to deliver the blow at the beginning of the 16th century which shattered Christianity and made it possible for Jewish Imperialism from then on to make greater and greater progress and finally to threaten Holy Church and all peoples of the world with atheistic, murderous, tyrannical Communism.

As a result of that, the problem was attacked from all sides, the defence by the Inquisition was so effective for three centuries long. Experience had taught the Church that many rebels were of right faith, so that it was impossible to accuse them of heresy. However, in a strange way, in spite of their orthodoxy they provided the heretics and revolutionary movements with such valuable support that they frequently caused the Church and the Christian peoples more harm than the real heretics. In one word, these individuals worked in the ranks of the true believers together with the heretics and in favour of heresy. In our 20th century language we could say that they were a Fifth Column of heretical sects in the ranks of Catholicism. And still more, they bragged about their orthodoxy, in order to obtain better positions in Catholic society or in the hierarchy of the Church, which they accordingly used to carry on successful espionage for the heretics or to cause the Church injury, by their providing valuable services to the sect to which they belonged.

These individuals, who were in fact not actual heretics, but supported heresy and its adherents in some kind of form, were described in the Church Laws and by the Inquisition as "Accomplices of the heretics" or "Accomplices of the heresies." Their crime could be punished in the case of clergy with immediate deposing or imprisonment, confiscation of property or even with death, always according to the harm which they caused Christian society and the Church.

Here we are not only concerned with a religious affair, for it was not a question of proving if the individual was orthodox or heterodox, but it was far more a pure political problem, for it had to be investigated whether the priest or layman had supported the heresy or the heretics in some kind of form. With this step the Church and the princes hit the sore point and began to dam up the revolutionary movements of Jewry and even to fully overthrow them, for then already the secret of Jewish successes was the activity of the Fifth Column, i.e. the accomplices of the heresies. The later remained unconditionally orthodox and rose in the hierarchy of the Church, in order to there stand by Jewry and its heresies and simultaneously with intrigues and condemnations to eliminate the true defenders of the Church. At the end of the 12th century, Holy Church and the Christian states suppressed the Fifth Column in all severity and could yet again, even if also only for another three centuries, defeat its deadly enemy.

In our time, on the other hand, these accomplices of heresies—cardinals, bishops and clergy of all ranks—while they boast with their orthodoxy, contribute in different ways to the advance of the Freemasonic and Communist revolutions and betray the Church and their fatherland, without their being deposed on account of their criminal activity. Simultaneously they attack with inexplicable rage the Catholic rulers who defend their lands against Communism, Freemasonry and Jewry, or condemn and discredit the anti-Communists who try to really fight against a Red dictatorship.

This was the principal reason for the successes of the Freemasons and Communists in the Catholic world. For since these successors of Judas Iscariot were not punished, their power becomes greater and greater, and they are already threatening to gain power over the entire Church. At the time of the Papal Inquisition, they were without doubt locked up, deposed from the priestly office, and in some cases reduced to the position of laity, in order to be executed. Only if freed from the Fifth Column could Christianity successfully ward off all attacks of the enemy. However, the defensive work of Holy Church and the Christian states was still not at an end here. There were individuals who were neither heretics nor accomplices of the heretics, but concealed them. These simple protectors, be they clergy or laymen, were severely punished. As a result, the defence of the Church and the Christian states was enormously strengthened.

For when the priestly accomplices and protectors of the heresy were deposed and energetically punished, there were fewer cases of archbishops, bishops or clergy of all ranks who supported the revolutionary heretical movements, since they knew that they would lose their positions and be severely punished. At the present day an archbishop can support unpunished Freemasonry and Communism and betray the Church, for he knows that, although he aids a bloody freemasonic or Communist revolution to victory and is therefore responsible for the subsequent murders of priests and the persecution of the Church, he will continue to occupy his comfortable Bishop's seat as if nothing has happened. We, who wish to save the Church, should reflect upon this.



Bishops Accused of Worshipping Lucifer

So that the reader can form an idea of the alarm of the people in Europe on account of the heretical movements because of the reasons previously mentioned, we will reproduce here the opinion of the anti-Catholic historian Henry Charles Lea, who was an enemy of the Inquisition. He refers to an abbot from Langres, who was accused of heresy and whom the Pope handed over to the archbishop of Sens and the bishop of Nevers for examination. Two years later he excused himself in Rome with the following words:

"He had fear at the appointed time to place himself before his judges, for the people was so much against the heresies and burned not only all heretics but also all suspects. He therefore begged for the protection of the Pope and for permission to repent of his guilt in Rome. Innocent sent him back again and commanded that the prelates should provide him a letter of conduct and grant him protection until his case had been appropriately decided."

These and similar facts allow it to be discerned that the demands of the Popes and princes to the people, to combat the heresies and reveal the heretics, even made difficult the harmful work of the clergy who aided these revolutionary movements, for in spite of their church offices they ran the danger of being burned alive by the mass of the people.

In this position naturally the clergy of the Fifth Column which had previously betrayed unpunished the Church and made easier the progress of the Jewish revolution, had to withhold their hand. Thus the Fifth Column had very much less opportunity to cause harm to the Church and the Christian states.

For the Church, a priest, who hypocritically supports the heresies and revolutionary anti-Christian movements was and is more dangerous than a layman. For the priest has, on account of his respected position, greater possibilities to harm the Catholic cause. Therefore the Church and Civil Law made it a duty of all the faithful to immediately denounce heretics as well as accomplices of heresies, including priests of every rank.

The writer and historian, H. C. Lea, who was against the Inquisition, quotes in this respect a very revealing case:

"In the year 1318 Jean de Drasic, the bishop of Prague, was summoned to Avignon by Pope John XXII, in order to answer the accusation of being an accomplice of heresy brought against him by Frederick von Schonberg, Abbot (Stiftsherr) of Visegrad. The accusation ran that the heretics were very numerous and that among them were found an archbishop and seven bishops, who each had three hundred pupils. As far as their belief is concerned, they must have been simultaneously Waldenses and Luciferians."

As we see, a zealous abbot fulfilled his duty and accused at the right time that bishop of Prague, not because he was a heretic but an accomplice of heresy, i.e. because he gave himself out to be orthodox but supported the revolutionary movements. Therefore Pope John XXII, who fought against the Jews and heretics of all kinds, had the traitorous bishop arrested and sent him to Avignon, where he faced the accusation. The confirmation is also interesting, that—as also emanates from the complaint handed in by the devout abbot—there were in that region an archbishop and seven bishops who were Luciferians, i.e. who worshipped Lucifer.

From this we see that the problems which Christian society had then to solve were as weighty as the present, with the sole difference that then both Holy Church and the Christian states defended themselves successfully against the enemy, while today those Communist bishops and cardinals or clergy who aid Communism and freemasonry could severely damage the Church and the peoples who believe in her and trust in her. One must recognise that Pope John XXII is worthy of all respect and all praise, for in this case, as also in others, he proceeded rapidly and energetically without discrimination against the clergy who practised treachery against Holy Church. He understood that a Luciferian bishop or accomplice of the Luciferians could cause greater harm than a simple layman. Just as today also a prelate who supports Communism can cause greater harm than a civic leader.

Lea then clearly elaborates that the Waldenses and Luciferians had shaken hands in spite of their different ideologies, and the Luciferians hoped that Lucifer would rule one day.

This strange connection of two sects with such contrasting ideologies is comparable to the present agreement between different so-called Catholic and Socialist-Marxist parties who carry on a very suspicious game. The aim is the same. Jewry has always excelled in uniting different ideologies, in order to be able to control individuals of the most opposed disposition and diverse tastes. When they proceed against the good and wish to collect forces for the victory of their revolutions, they are compelled to conclude remarkable alliances, which often become a stumbling-block for those who do not know the secrets of Jewry. The fact is that the associations of parties of different tendencies are controlled by a secret power, concealed Jewry.

Jean de Drasic, the bishop of Prague and accomplice of the heretics, appears to have been a worthy predecessor of the Archbishop Beran of Prague, the Primate of Czechoslovakia. When the Communist Gottwald carried through his coup d'etat, in order to introduce the Bolshevist dictatorship in Czechoslovakia, he received—to the consternation of the clergy and the Catholics of the land—the Red Leader with a Te Deum in the cathedral. In this way, and by forbidding Christians to fight against the Communist regime, he effectively contributed to strengthening the victory of the Socialist dictatorship. Even if a great part of the Czech bishoprics were horrified at the treachery and later rose against the Archbishop and Primates, the confusion which all these events had called forth in the conscience of the Catholics led to the victory of Communism. Since then Czechoslovakia has been tyrannised by the Reds, who also murdered a great number of priests and Christians.

How can it be right that, through the mode of action of treacherous priests, the true clergy are murdered and taken captive and Holy Church is persecuted? But Beran paid for his treachery. After the Communists had made use of him, they threw him into prison. What has the Fifth Column in the clergy to expect from a Socialist regime, in which leaders of the Soviet revolution like Trotsky, Zinoviev, Kamenev and thousands of others were later murdered by their Jewish brothers Yagoda, Beria and Stalin? It is painful to recall the mode of action of an archbishop and primate of our days. But it is even more painful that, through the Communist victory which he aided, so many faithful priests were murdered and the Church in Czechoslovakia was so infamously repressed.

Here we come back once again to the virtuous Pope John XXII. His zeal to defend the faithful against the cunning of the Devil is clearly shown in reference to Juan Muscata, the Bishop of Krakow, to whom the meritorious Pope imparted a severe reprimand, not because he was heretic or accomplice of the sectarians, but simply on account of his "indulgence and neglect, which had the effect that the heretics in his Diocese had become courageous."

It is easy to understand that Christians and mankind would never, with such Popes, have stood before such a catastrophe as today. Also it would then have been avoided that so many souls were lost to the Church and so much blood was shed among the Christian peoples. It may appear strange that there were bishops and archbishops who were Luciferians or accomplices of the Luciferians, just as it also appears remarkable today that there are cardinals or bishops who are secret Communists or support atheistic Communism, even when they are themselves of right belief.

What possibilities had then a man who entered very young into the priestly class, rose in the hierarchy up to archbishop or cardinal and passed his whole life in the service of Christ, to succumb to such confusions? What kind of interest could he have had then to support the cause of Luciferianism, and today to help the victory of the atheistic, priest-murdering Communism to victory? This problem was thrown up by the Christians of all times. The enemy could assert that the Luciferian errors were the truth and the Church was in error, and therefore many priests of the highest ranks supported the former.

However, this is not only completely absurd, but we have already explained and proven through facts that the Jewish fanatics in the clergy in fact gave themselves out as Christians, but in the bosom of the clergy carried out the most perverse sabotage in favour of Jewish interests or their revolutionary activity. On the other hand, this is the normal activity of all Fifth Columns in the world. The most important among them is that of the secret Jews, because it exists already a thousand years and is represented everywhere in the world. When the Inquisition was able to successfully investigate cases of this kind, it transpired that these priests of high rank who spread the most terrible heresies or supported them, were secret Jews or in our modern language priests of the Fifth Column of Jewry. That is really the most logical explanation for many, astonishing and scandalous cases.

We are certain that, if today there existed a court with such effective methods of examination as the Inquisition then, it would be known that many of those cardinals, archbishops, abbots, prebendaries, priests and monks are Jews, who so expressly and zealously—even if also hypocritically—aid the progress and triumph of freemasonry and of Communism or so fanatically and successfully defend the Jews, as they have never done in the case of Holy Church. It is difficult to understand that men who have devoted their whole life to the sacred calling of the priest could aid in good faith such objectionable, openly criminal movements opposed to the Christian faith and every moral norm. The most logical thing is that it is a question of a couple of those Jewish plotters who favour these movements and who belong from their youth on to the clergy as members of the Fifth Column.

If a Jew (Pierleoni) could become cardinal and could conquer the throne of St. Peter's, then it is not remarkable that those who rise today in the hierarchy of the clergy use their office to facilitate the victory of the Jewish revolutions and to destroy the defence of the Church, just as their predecessors in the Middle Ages have done and as was proven by the Inquisition and the civil and church authorities of that time.

In fact it was more the activity of the treacherous priests than those of the aggressive heretics which compelled the Holy See to set up the effective Papal Inquisition. The Pope perceived that the heretics represented the greatest danger for the Church and the Christian peoples and especially dangerous were those who remained apparently orthodox or supported the revolutionary movements.

Henry Charles Lea, the renowned historian of the Inquisition, who bases himself upon Chronicles, Archives and contemporary documents, asserted:

"It was diversely said that the Inquisition was founded on 20th April 1233, when Gregory (IX) published the Bulls and made the persecution of heretics the principal task of the Dominicans. Really the direct cause seems to have been the punishment of priests and other clergy who were accused of supporting the heretics and teaching them how they could escape examination by concealing their faith and feigning orthodoxy. . ."

The other Bull is directed against the abbots and monks of the "Order of the Inquisitorial preachers." Allusions are made to the damned sons who defend heresy, and then it is stated further:

"Therefore shalt thou and every other who have power where they preach, if they do not upon admonishing leave off from this defence (of heretics), and rob the clergy of their privileges, proceed against them and the rest without mercy, in case of need request the lay order to aid and overcome all hindrances without consideration by means of Church censure."



Third Lateran Council
Rebukes Clergy Who Fail to Oppose Heretics

The Pope had struck a sore point. A special organisation had to be created, which uncovered the traitorous activity of the seemingly orthodox clergy who in different ways and means supported the revolutionary movements, which then revealed themselves as heresies. For this he made use of a group of idealistic fighters, who were exclusively to devote themselves to the combating of the revolutions. First of all he chose the Dominican monks, to whom later the Franciscans were added.

The prelates were busy with the affairs of their Dioceses and had not enough time for this kind of activity. The same held for the secular clergy. On the other hand the idealistic monks of the Dominican and Franciscan orders, who had made a vow of poverty and zealously defended the Church and Christianity—a remarkable fact in the then clergy, which in general was apathetic and complacent as also in our time—were suited for the great struggle of the Church against the Jews and their heresies.

These monks, who had abandoned the world and riches, the Jews with their principal weapon, bribery, could not bring under control, in order to destroy the defence which the remaining peoples had built up against them over the course of centuries. The Jews were successful in buying for themselves at enormous prices favourable prescriptions from kings, nobles and respected members of the secular clergy. However, the Pope was certain that their attempts with the monks, who in addition had praised poverty, lived in communities without every luxury and were subjected to strict chastity and sacrificial discipline, would fail. The resolution of the Holy See could not have been cleverer and more appropriate. In addition, Francis of Assisi and Santo Domingo de Guzman had founded their meritorious orders in order to preserve Holy Church from the catastrophe threatening it and had for this purpose provided it with a corresponding organisation. Admittedly there existed previously a Bishops' Inquisition and also a kind of Papal one, but Henry Charles Lea asserts correctly that the final Papal Inquisition arose through the Bulls which commissioned the beggar monks with it.

Another pressing problem related to the monks, who filled the whole day with prayers and activities which were prescribed to them by the rules of the order, and spent their whole time with these devout duties, so that they could not effectively fight against the anti-Christian forces. The Popes grasped this serious problem and allowed the Inquisitor monks to specialise in this kind of activity and to spend the necessary time on conducting the deadly struggle against the Jews and their satellites of other heresies, even if as a result the time for prayers and the rest of the duties laid down by the rules of the order became very much contracted. This skilled measure placed legions of monks directly in the service of defence of the Church. Their activity was decisive for their victory over the forces of Satan.

In addition the Pope gave the Inquisitor monks full authority, so that they could overcome the resistances, which were always enormously large, since the Jewish Fifth Column in the clergy did not allow itself to be overthrown without violent resistance. He also gave them the possibility of receiving support from the lay class (laity), i.e. the civil authorities, so that if necessary it could be attained with force what was not possible through persuasion. As is known, Francis of Assisi and Santo Domingo de Guzman founded their beggar orders in spite of the resistance of certain bishops and contributed effectively to perfecting this distinguished defensive-network, which preserved Holy Church and the European peoples, during the three centuries when the Popes in general maintained this condition, from being subject to Jewry.

It is, however, noteworthy that besides some suspect bishops who were against the founding of the Franciscan and Dominican orders and also later against the institution of the Holy Inquisition, the overwhelming majority of prelates— full of virtue and zeal for the defence of Christian order—furthered the origin of these institutions and welcomed them. It is only natural that the Jewish Fifth Column in the clergy has attempted to prevent Holy Church from building up a defence which should destroy and prevent the Fifth Column from causing further harm. But all lies, cunning and slander of the Fifth Column, all their efforts and intrigues before the Popes and the Councils to prevent such a defence and to denigrate and to destroy the true defenders of Europe and Christianity, failed completely in face of the firm conduct of the well-orientated Popes Innocent III, Gregory FX, and John XXII. Hence the embittered struggle could once again end with the victory of Holy Church and the defeat of the synagogue.

In order to discern the great importance of this victory, we need only to compare the gloomy 12th century and the first years of the 13th century, which were distinguished through anarchy, bloody internal struggles, the devastating crusade against the Albigensians, dark plots and constant crimes of the secret Jews and their tools, the heretics, with the rest of the 13th century, which after the lasting victory of Catholicism passed with justice into history as the "golden era of the Church".

This was possible due to the effective defensive measures which the European peoples carried out, under the leadership of the Holy See, in the struggle against the Synagogue of Satan. If these measures had not been effected, the 13th century would have taken on the disastrous features of the gloomy 20th century, when Jewry and its present day heresies, freemasonry and especially Communism, are close at hand to strangle humanity with their claws. Also the activity of the laity was very dangerous for Holy Church and Europe. They pretended, to be unconditionally orthodox and in some cases even enemies of heresy, however stood secretly in connection with it and supported the sectarians and their revolutionary enterprises in the ranks of the orthodox, to whom they caused great harm.

The accomplices of the heretics were without doubt the forerunners of those apparently strict Catholic worldly leaders who at the present day pretend to be loyally bound to Holy Church and utilise Christian-democratic or Catholic and Right parties, to whom they give the most diverse names, in order to promote the triumph of freemasonry and Communism. They even make use of the meritorious Catholic Action, in order to carry through their most Godless activity. At that time, these kinds of traitors who committed the crime of "helping heretics", even though they passed themselves off as Catholics, were vigorously combated by Holy Church as "partisans of heresy", just like clergymen who adopted the same behaviour. The great, renowned 3rd Lateran Council, which began in 1179 in the Basilica of the same name, approved in its Law XXVI a series of measures for prevention of a close association of Christians and Jews.

It was emphatically affirmed that it was necessary to separate the Christians from the Jews, since one only allowed the latter to live among the Christian peoples "out of humanity". Not only were the heretics punished, but also the pseudo-orthodox who supported or concealed them. In Law XXVII it is stated about the heretics: "That they no longer keep their wickedness secret but publicly spread their error and influence the simple and the weak. They and their defenders and protectors are banned, and we forbid anyone to take them into his house or do business with them. Whoever takes this guilt upon himself, will be excommunicated and can receive neither under the pretence of our privileges; nor through approval or from another reason receive sacrificial gifts of a Christian burial. "307) ?> One thus sees that not only heretics were punished with excommunication but also all who supported or concealed them, laymen and clergy alike. This law imposed punishment for these criminals without regard to their standing or the circumstances.

The Catholic leaders, therefore, who fight in their lands to avoid being subjugated by freemasonry or Communism, are constantly betrayed. Again and again ostensibly Catholic leaders, clergy or laymen stab them in the back, men who pretend to serve the Church, but in reality promote in a hypocritical but effective way and manner the triumph of the freemasonic or Communist revolutions, or work for the dictatorships which these heretical sects could set up in many Christian states. If the anti-Communist, anti-Freemasonic and anti-Jewish leaders of Catholicism do not attack the internal enemy with the same energy and efficacy as the outer, they will finally be subjected to the Fifth Column.

Therefore it is not only necessary to unmask the false Catholics in the press or pamphlets publicly, but an organisation must also be created which collects proofs from which is revealed that they are accomplices of Freemasonry or of Communism. Action must then be brought against them by the Church courts on account of heresy or, if their orthodoxy does not allow this, because they are accomplices of heresy, i.e. accomplices of Communism or of Freemasonry. If the trials are published in the press in a seemly way and a commission sent to Rome with the mandate of establishing the truth, the destructive activity of this Fifth Column in the clergy would be hampered, and as a result it will be avoided that the good are consumed by two fires: the Jewish Left and the secret Jewish Right, which supports this Left. All political parties who defend their respective nations should therefore make special efforts, if they do not wish to fall victim to the traditional technique of the pincer movement which secret Jewry has already used for a long time. It may therefore not be tolerated that one people after the other comes under the rule of the Jews and the patriots and real defenders of Christianity are cut down. The parties should have technical advisors for the Church law, for there are countless laws of different Councils and Bulls of the Popes upon which they could support their accusations against the imitators of Judas.

At the conclusion of this Canon 27 there is in addition a terrible punishment decreed, not only against the clergy who support the heretics, but also against those who simply "do not energetically oppose them." This punishment consists in immediate dismissal from their offices, including episcopal sees when it is a matter of Prelates. In the sacred canon it is stated concerning the heretics mentioned: "But the bishops and priests who do not energetically show resistance to them shall be deposed from their offices, until the Holy See has mercy on them."

That is the conclusion of the 3rd Lateran Council, one of the most renowned Ecumenical Councils approved by the Church. If already at this Council the Bishops and Clergy who did not energetically oppose the heresies were dismissed from their offices, what punishment do those cardinals, bishops and clergy then deserve who not only show the Freemasonic or Communist heresies no resistance, but even support them in the most diverse way and manner, as well as those chiefly responsible for the successes of Jewish freemasonry and of Jewish Communism in the last centuries and are the secret immediately effective weapon of those sects, who make possible their successes? Today Christianity, if it wishes to save itself, must seize upon the same defensive measures which freed it then. If it does not do this, we are facing a certain catastrophe.

It must also be stressed that the monastic orders could again play the same role in the salvation of Holy Church and of Christianity. These legions of men, who have sacrificed everything in order to serve God, can be today as in the Middle Ages the deciding factor in the victory of the forces of good. The difficulty, however, is again the same: the strict rules of the Order and prayers take up the greatest part of their time or, better said, almost all their time, and they have therefore no opportunity to participate in the struggle against the Synagogue of Satan and its new heresies, Freemasonry and Communism. We recognise the values of these rules and prayers. But not only the Holy Church but the whole world is on the brink of the abyss, and we are of opinion that today, as at the time of the Lateran Councils, the moment has come to make a heroic resolution. It is today urgently necessary that the rules of the order be altered as then, so that the monks can devote a part, and, if possible, the greatest part of their time to the active struggle against Communism, Freemasonry and the Synagogue of Satan, just as the Franciscans and Dominican-Inquisitor monks did in the Middle Ages, and later the Jesuits.

At a time when the world is on the point of perishing, when Holy Church is threatened by destruction and the monastic orders see themselves facing the danger of extinction, it is impossible that those numerous legions of most important men, who are ready to give all for God, are crippled, without participating actively in a struggle whose outcome is vitally important for themselves. Their direct participation in this new crusade could be decisive, especially if one bears in mind that that religious order is already in itself an international organisation, and that the enemies of Christ, His Church and of mankind are also organised on an international basis, and only such organisations could effectively combat them.

May God our Creator provide the superiors and all other Fathers of this Order with the courage to make a decision which does justice to the circumstances, and adjust the rules of the orders to the requirements prevailing today. Naturally they will encounter cunning energetic resistance from the Jewish Fifth Column in the clergy and especially from the crypto-Jews infiltrated into these Orders, whose characteristic activities are perceived to a much greater extent in those which the Synagogue fears, as for example the Society of Jesus, and to a lesser extent in others. Today, as in the 12th and 13th century, the good must make zealous efforts to overcome all hindrances, and doubtless God will stand by the faithful who courageously and resolutely tackle this noble task, even if they, like Santo Domingo de Guzman and Saint Francis of Assisi, are defeated. In the sequel of this work we will—as always—on the basis of documents and sources of penetrating proof, investigate details about the infiltration of secret Jews into the monastic orders and reveal the harm which they have caused to the defence of the Church, and especially to the Jesuits.



Fourth Lateran Council
Imposes Restrictions on Jews.

Pope Innocent III, who is recognised with justice as one of the greatest Popes of Holy Church, undoubtedly played a decisive role in the struggle to save it from the devilish Jewish revolution in the 12th century; and at the same time he made possible the flowering of Christianity in the 13th century which is rightly called the golden age of the Church. But in order to achieve all this, it was first necessary to really fight and conquer the principal enemy of Christianity and of all mankind, the Synagogue of Satan, and in this realm the renowned Pope distinguished himself as with all his holy actions. It is therefore not remarkable that the Jews in their spite heap the meritorious Pope with poisonous disdain.

The Jewish leader Moses Hess, forerunner of Zionism, collaborator of Karl Marx, from whom he later separated, and who like the latter exerted a decisive influence in the Jewish world of the past century and in the development of Socialistic Jewry, writes concerning Innocent III in his work Rome and Jerusalem as follows:

"Since Innocent III conceived his devilish plan to destroy the Jews, who at that time made Christianity accessible to Spanish culture, and compelled them to sew a disgraceful mark on their clothing, which under the rule of Cardinal Antonelli led to robbery of a Jewish boy, Rome became an unconquerable well-spring of poison against the Jews."

It is, however, important to remark that the same thing happened with Pope Innocent III as with many devout men who do not know the extent of Jewish wickedness. Through the intrigue of the Jews who speak of injustice and cruelty and assert that the Jews were not so bad as made out to be, they finally believe that it is not justified to fight them, which in reality was only a natural defence of the peoples attacked by them. Thus Innocent III ascended the throne full of sympathy for the Jews and in 1199 passed a succession of statutes for protection of the development of the Jewish cult and of the legal foundations of their life, their person and their property. With this policy the idea definitely played a role, which first St. Bernard and later the renowned Spanish minister Alvaro de Luna had, that one should not make the life of the Jews impossible by compelling them to convert to Christianity.

Afterwards Jewry became more fearful and dangerous. It was to be preferred that they were publicly Jews and not false Christians who destroyed the Church from within. This idea ruled the policy of several Popes who practised tolerance towards the open Jews and provided them with a certain protection, while on the other side they combated with fire and sword the Jewish Christians who were secretly linked to their old religion, undermined Christianity and threatened to destroy it. But as in the case of Pius IX and other Popes, the traitorous schemes of the Jews and the proof that they were the instigators of the heresies forced Innocent III to alter his first well-meaning policy.

Like many things painful experience must have taught this great Pope, in order to bring him within a few years to replace his original policy of protection of the Jews with this "devilish plan to destroy the Jews" which respected and authorised Israelite Moses Hess attributes to his Holiness. At all events Innocent proved at the 4th Lateran Council that he was ready to combat them with the necessary energy, in order to save the Church.

In order to attain these goals, to organise the defence of Holy Church against the deadly enemies through a corresponding reform in a balanced way and to solve the problem of the Holy Land and other important questions, he summoned a new Ecumenical Council, the 4th Lateran, which up to the present day illuminates the conscience of Catholics. Besides the prelates, abbots and priors, who participated in this, the Emperor of Constantinople, the kings of France, England, Aragon, Hungary, Sicily, Jerusalem, Cyprus, as well as respected princes and ambassadors of other states were present. This general Synod was opened on 11th November 1215.

How widely those innovations and reform of the Lateran differ from those which the representatives of the interests of Jewry and of Communism wish to set through at the forthcoming Vatican Council! While the former tended to strengthen the Church in her struggle against the synagogue and its heresies, those who now hatch Jewry and Communism plan, by means of their agents in the higher clergy, to destroy the fundamental traditions of Holy Church, to make impossible to Catholics every defence against Jewish Imperialism, and to open the gates to Communism. All this naturally under the deceptive cloak of outwardly clever but deceitful demands, which have the purpose of concealing secret aims which pursue the aforementioned purpose.

Under the pretence of fighting for the unity of peoples and of Christians—sublime demands which we all call good—the Fifth Column in Holy Church wishes to provide false bases which shall in the future make possible the victory of its age-old foes. They are not so concerned with modernising the Church, adapting it to the modem time and abolishing obsolete traditions which no longer have any justification for their existence, but they wish particularly to destroy the traditions which are the strongest support of the Church and which protect her best against the spite of her enemies. We do not oppose the reforms which make easier the fulfilment of the task of the Church and strengthen her against her worst enemies, atheistic Communism and Jewry. But we view these apparent reforms as a deadly danger, since they are directed at the opposite, i.e. the defeat of the Church in the face of these enemies who are also enemies of free mankind.

The 4th Lateran Council gave universal force to the measures approved by the provincial Synods, to the effect that Jews must be marked so that they might be distinguished from Christians. Thus it is ordered in Canon 68:

"Canon 68: So that they cannot escape or misuse this harmful mixing through a similar error, we determine that all of both sexes, in every Christian province and at all times, must distinguish themselves publicly from the other peoples through their clothing, as Moses also commanded them."

This Lateran Council has always most of all called forth protests and furious outbreaks by the Jews against Holy Church. Thereby they do not pay heed to the Law of Moses, which they pretend to follow so zealously, in which it is commanded them to make themselves distinguishable by their clothing, as the Holy Synod asserts. The Jews follow the Law of Moses only insofar as it appears convenient to them and do not follow what does not please them. If they are so very enraged about Holy Church on account of this Law, they must logically also be dissatisfied with Moses, who commanded it to them.

But this commandment of divine providence must have its good reasons. Whoever belongs to a really honest good organisation can be proud of wearing a uniform which honours him before all the world as a member of this institution. If on the contrary he belongs to a godless association, the uniform is naturally a sign of disgrace before all people. One thus sees that the command which God laid in the mouth of Moses was based on His eternal foresight and wisdom. For, if the Jewish nation followed his commandments and acted honestly, this sign on their clothing would be occasion for honour and pride. If on the contrary they acted badly and faithlessly, then it would be a sign of shame and dishonour and would warn the other peoples of the cunning of this godless sectarian people, which was admittedly chosen by God but on account of its wickedness became the Synagogue of Satan.

Canon 69 confirmed the preceding Church laws and determined that the Jews should be excluded from the government offices, since they had the possibility as a result of ruling the Christian nations in a secret way and means. In this holy law it is stated:

"Canon 69: So that the Jews do not occupy public offices. Since it is all too absurd that the slanderers of Christ have power over the Christians, the Council of Toledo has already passed corresponding Statutes. On account of the boldness of the transgressors we renew them here in this chapter and forbid that the Jews occupy public offices, for as a result harm is caused to many Christians. If anyone tolerates this, he is, if denunciation is at hand, to be judged by the provincial council (which must take place yearly) with appropriate severity. Simultaneously the society of Christians in trade and other things is refused . . . And with shame he must leave the office which he irreverently assumed."

One thus sees that in this law the strict prescriptions for the division between Jews and Christians are confirmed, since coexistence, on account of the dishonesty and the godless intentions of the Jews, was always so fatal to Christians.

Canon 67 wished to suppress the Jewish tendency—as we have already elaborated—to rob the Christians of their goods, which they usually attained in the Middle Ages through unscrupulous usurers. In this respect it is stated in this law:

"Canon 67: Concerning the usury of the Jews. The more the Christian religion is harmed through the extortion of the usurers, all the more increases the infamy of the Jews, and in a short time they destroy the goods of the Christians.

"So that they are not all too gravely burdened by the Jews, we dispose through a Synodic decree that: if the Jews under any kind of pretence carry on extensive excessive usury with the Christians, the Christians affected by this shall take as much from them until the excessive burden is completely repaid. Also the Christians, if an appeal is proposed by the Church censure, shall carry on no trade with them.

"And for the princes we add that the Christians for this reason may not be harmed, but they far more should attempt to prevent the Jews from such crimes."

As we see, this undisputed document from the records of the Lateran which alludes to the falsehood of the Jews who in a short time destroy the property of Christians, confirms yet again the Jewish tendency of snatching away their goods from Christians and pagans, which goes back to the Sacred Books, the "Talmud" and the Cabbala. The synagogue has been for nearly two thousand years less a temple for worship of God, but rather more the headquarters of the most dangerous, most powerful criminal band of all times. There exists no doubt that the remaining people have a natural right to defence, as they are also justified in protecting their wealth from every other robber band.

No one can take this right from the peoples, not even the clergy of the Fifth Column, who serve God less than the interests of Jewry. How different is this Holy Lateran Council from other apparent Councils which contradicted the doctrine and the traditional norms of the Church and have been in reality heretical councils, as for example those which were admittedly called by a Pope, but were subjected to the Arian heretics, as that summoned by Witiza which we investigated in the preceding chapters. At the Lateran Council the divine dedication was clearly to be traced, for the vitally important traditions were heeded and some innovations introduced, but which only had as goal to defend the sheep against the cunning of the wolf and to combat the latter, who had principally taken shape in Jewry and its heretical movements.

Canon 70 is directed against Christians who were Jews in secret, and it is stated in this that, even if they allowed themselves to be voluntarily baptised, they did not lay aside the old man (i.e. the earlier personality) in order to become a new one.

"Canon 70: Retaining the remains of the earlier rite, they mix the Christian religion with it. Cursed be the man who enters on two ways, who shall wear no clothes of linen and wool. (Deut. 22.) We decree that these shall be suppressed by the Prelates of the Church if they practise their old rites in any kind of form, so that those who confess to the Christian religion out of free will thereby maintain a worthy compulsion."

It is interesting how this Sacred Canon concords with the assertion of an authorised Jewish scripture quoted by us, that the swindlers or secret Jews had two personalities, the visible, public, Christian one, and the concealed Jewish. This diagnosis is thus visibly correct, since it is recognised by respected personalities of both disputing parties. On the other side one clearly sees that at this time the job of repressing these delinquents belonged to the bishops, i.e. the so-called Bishops' Inquisition, which confirms the opinion of Henry Charles Lea that the Papal Inquisition arose only several years later.

In addition it is clear that the revelations of many Jewish writers are inaccurate, who assert that the Jewish mock-conversions to Christianity were compelled, as here it is clearly a matter of voluntary conversions and this point is emphasised, which proves that even at that time the false conversions of the Jews were not compelled but were resolved upon because they were favourable to the interests of Jewry. This is also easily explainable, for these apparent conversions gave them great possibilities to introduce themselves into Christian society and into the clergy, to undermine its foundations and to make easier its destruction.

Among other things the renowned Pope Innocent III and the authorised Lateran Council defined the doctrine of the Church and the norms to be followed. Many patriots who defend their nations or the Church against Jewish Imperialism and its Freemasonic or Communist revolutions are accused of race hatred and anti-semitism. If this renowned Pope had lived in our time and the no less renowned Council of the Lateran had taken place today, they would undoubtedly have been accused as Nazis and condemned on account of race hate and anti-semitism by those cardinals and prelates who, like those who then supported the worshippers of Lucifer and other Jewish heresies, stand today in the service of the enemies of Christ and His Holy Church.

Therefore the aims planned in secret assemblies of the synagogue and of Communism are so dangerous, which wish to have the next Vatican Council condemn race hatred and anti-semitism. For if the Jewish solution is entered into, Holy Church could seem to contradict itself and assert that what it had previously held to be good is now bad. This carries the serious danger that the confidence of the faithful in it is shattered. But that is a matter of indifference to the agents of Jewry in the higher clergy, since they particularly wish that the religious faith of Catholics is shattered and the churches gradually stand empty. We are certain that the Fathers of the Council, as far as this is concerned, will proceed with greatest foresight and will study exhaustively the Papal Bulls, the Ecumenical Councils, the doctrine of the Fathers and Saints, who held the struggle against the Jews for good and necessary, in order not to envelop themselves in contradictions which fatally damage Holy Church. They will doubtless have to overcome the violent resistance of the Jewish Fifth Column in the clergy which has stretched out its powerful feelers after the bishops' offices and the cardinals' collegium. But we believe that in this, as on similar occasions, the good will triumph over the evil with the help of God.



Monks, Nuns and Prelates as Secret Jews

James Finn, the English historian of the past [19th] century, writes in his work Sephardim or the History of the Jews in Spain and Portugal about the Jews living in both lands as false Christians:

"They took on heraldic surnames, gained the Knights Cross, became bishops and even judges of the Inquisition, although they remained Jews at the same time. Orobius declared that he had come to know Jews in Amsterdam who did penance in the synagogues for their brothers, who in Spain pretended to be Franciscans, Dominicans and Jesuits."

This work was published by the Yard Printers in the Anglican St. Paul's Cathedral and confirms to us the assertions of Jewish authors, who assert that the secret Jews attached themselves to the Dominican orders in order to later introduce themselves into the Holy Office of the Inquisition and to spy upon the secret organisation, which was to destroy and cripple them or at least to render their activity ineffective from within. This is another of the traditional tactics of the synagogue: they introduce themselves into the secret organisations which they should fight, in order to allow no possibility to arise of effectively struggling against Jewry. Thus they behaved with the Czarist Okrana and—so it is asserted—also with the Gestapo.

The secret Jewish infiltration into the offices of the judges of the Inquisition, as is stated in the English work mentioned, gave Jewry the opportunity of causing the struggle of the Holy Office against secret Jewry to remain without effect. In his famous History of the Marranos the authorised Jewish writer Cecil Roth reports to us the remarkable history of a secret Jew who entered the clergy as brother of the Order and also practised the cult which the synagogue dedicated to the brother Diego de la Asuncion, a secret Portuguese Jew. This cult was particularly strongly spread in the city of Coimbra. Concerning this Roth writes:

"There were a considerable group of new Christians there (Marranos) who belonged to the famous university, and all or almost all remained true to the belief of the fathers. Their leader was Antonio Homen, one of the most talented men of the educated society of his time . . . Great grandson of Moises Boino (the good), merchant and Jewish physician in Oporto . . . He was brought up by his mother Isabel Nunez de Almeida, who belonged to an old Christian family. Jesuits educated him, and he studied at the university of his home city, where in 1584 he matriculated in Church law. In 1592 he obtained a position in the faculty. During the great plague in the year 1599, he provided valuable services, which brought him spiritual livings. In order to enjoy these, he entered into the Holy Order . . .

"In 1614 he became professor of Church law at the university. As such, he had an incomparable reputation. Various of his treatises are preserved as manuscripts. On the occasion of the proposed canonisation of Queen Isabella of Portugal, he was requested to give his attitude in 1612. Simultaneously he attained great regard as preacher and father confessor. . . When he had reached the high point of his fame as theologian, Antonio Homen nevertheless became spiritual leader of the Jewish group in Coimbra, to which various very respected personages of the university belonged. Among these were: Andres dAvelar, lecturer in mathematics, author of various scientific works, and monks like Homen. . ."

Then the Jewish historian whom we quote enumerates the respected professors of the university who belonged to the circle of false Catholics and reports further that a member of the Jewish circle:

"Francisco de Gouves, who was born in Lisbon, was promoted after brilliant studies as Lecturer in Church Law at the university of Coimbra and was also appointed as archdeacon of Vilanova de Cerveira. In addition he occupied still other lesser offices. He had already written an important book and would in a short time publish further ones. The Inquisitor General valued him greatly and particularly recommended him to the Pope."

With an anti-Semitic Inquisition like the Catholic one then in Portugal, the events reported to us by the Jew Cecil Roth reveal how the leader of the secret Jews of Coimbra concealed his secret Jewish activity and joined himself to the clergy of Holy Church, i.e. obtained an influential position in the enemy organisation and in this manner even became Professor for Church Law and made himself a name as preacher and father confessor. Imagine to yourselves a secret Jewish blasphemer who, in his capacity as monk, utilises the confessor's chair for espionage! This is monstrous, but countless documents, both Jewish as well as Christian, report to us an abundance of similar cases.

This was one of the reasons why many religious orders were compelled to approve the so-called Statutes for purification of the blood, in which entry into these Orders was forbidden to Catholics descended from Jews, for one had many proofs that almost all remained secret Jews. Naturally the Order of the preacher monks applied the Statute for purification of the blood in the strictest way. For since they were experienced in the struggle against Jewry, they recognised this necessity clearer than the others. As we have already seen, and authorised Jewish writers confess, however, the Jews succeeded in entering into these Orders and becoming judges of the Inquisition.

This was without doubt to be traced back to the fact that, even if in the Spanish and Portuguese Empire everyone had to provide a family tree of several generations, a great number of secret Jews were not established and this for the simple reason, because many false conversions, as we have already seen, had taken place already at least a thousand years before the working out of these family trees, and it was practically impossible to go back to such distant times.

When therefore in Portugal, Spain and their dominions, Jews were not identified in spite of the family trees going back six or more generations, one can easily conceive what may have occurred in Nazi Germany, where it was restricted to investigating only three generations. It is conceivable that countless secret Jews belonged to the Nazi government as Aryans.

The facts have proved that, in the wide overseas regions of the Spanish and Portuguese Empire, Jews were discovered by the Inquisition both in the higher clergy as also in government officials and in other realms of social life, who appeared like old Christians, i.e. as pure Catholics of Jewish origin who had everywhere admittance and also the right to occupy every kind of leading positions. We come back again to the reporting by the Jewish historian Cecil Roth concerning the organisation of the secret Jews in Coimbra (Portugal), where it is expressly stated: "Other persons also, who were connected with the university, belonged to the secret group, among whose members were found a half dozen clergy, several prominent physicians and countless priests.

"They held their religious services (the synagogue) regularly in a house of Largo das Olarias in Coimbra, and two dozen people, among them various students of the university, participated in these. They were conducted by a certain Diego Lopez da Rosa, and Antonio Homen seems to have acted as Rabbi.

"The secret was finally betrayed. On the 24th November 1619, the Inquisition took Homen captive and sent him to Lisbon, where he was to be put on trial. After four and a half years in prison, he was condemned to death as a 'stiff-necked, unbelieving heretic' On 5th May 1624, he was executed by the garrotte at a public ceremony. He had not wished to confess his guilt at any price, and his body was burned, while eight lesser members of the circle (of whom one died in prison) were handed over to the worldly authority for lesser punishment. To the group belonged two priests. . ."

In the following the Jewish historian quoted gives interesting details, and about Antonio DAvelar, another Jew of the group, he writes:

"His two sons and four daughters (three of them were nuns) were put on trial, because they adhered to Judaism. . . The scandal had a wide echo. On 30th April 1629, the Portuguese courts turned to Philip III and instructed him that, at recent burnings of heretics carried out by them, besides three monks and various Jesuits, three abbots from Coimbra had also been involved. A further six—all of whom had been appointed by the Pope—were in prison. The King was therefore requested in future to approve no livings to new Christians (i.e. Catholics of Jewish descent) or to allow them to enter the Holy Order. . ."

The report of this renowned Jewish historian makes clear to us how a seemingly zealous monk, Professor of Church Law, famous preacher and father confessor, was not only leader of the secret Jews of Coimbra, but, as it appears, even a Rabbi of the secret synagogue in a private house. It is also revealed to us that to the secret group belonged monks, nuns, Jesuits and even abbots of the respected Church chapter.

For six centuries the Inquisition, with its effective methods of locating and uncovering such secret Jewish organisations and their infiltrations into the clergy of Holy Church, destroyed them and put them out of operation. But when the Papal and then also the Portuguese and Spanish Inquisition were abolished, the Church and Christian society saw themselves robbed of the institutions which had defended them against the disastrous infiltrations and activities of the Jewish Fifth Column Thus it was possible that, from this moment on, enormous progress was made by the secret Jewish revolutions, since they now, in order to triumph, could reckon with a veritable swarm of clergy as accomplices. These made easier at first the victories of freemasonry and today those of atheistic Communism. Christianity and the whole world have need of new institutions which are adapted to modern times, but which must be equally as effective or even more effective than the Inquisition, in order to protect mankind from the strivings for conquest of Jewish Imperialism.

In the publication mentioned of the Jewish publishers in Buenos Aires, this secret Jewish infiltration into religious convents is openly admitted. In this connection it is stated:

"One could set up a long list of nuns and monks who suffered under the Inquisition or have ended their lives as Jews" (and in the footnote) "The family of Manuel Pereira Continho must be mentioned, whose five daughters were nuns of the cloister de la Esperanza in Lisbon, while his sons lived in Hamburg as Jews under the name Abendana. Among other remarkable Church personages of the 17th century in Spain must be mentioned the famous dramatist and novelist Juan Perez de Montalvan, the friend of Lope de Vegas, priest and notary of the Holy Office.

Some of the priests of the Fifth Column burned by the Inquisition are regarded by international Jewry as martyrs, as for example the famous monk Diego de la Asuncion, about whom the Jewish historian Cecil Roth writes the following:

"One of the most outstanding martyrs of the Portuguese Inquisition was Diego de la Asuncion, a young Franciscan monk, who was born in Viana in 1579. He had in his veins only a small percentage of Jewish blood. . . It was impossible for him to keep his intentions to himself. Since his situation was dangerous, he attempted to flee to England or France, but was taken captive on the way. Before the Inquisition Court he voluntarily confessed everything which he was accused of, and at first pretended to repent, but later altered his conduct and proudly confessed himself to be an adherent of the law of Moses. . .

"On 3rd August 1603, he was burned alive as a twenty-five year old in Lisbon. . . A number of Jews in Lisbon founded an association in his memory which, in order to remove all suspicion, was called the Brotherhood of Saint Diego, and which maintained a perpetual light in front of the Ark of the Law of a synagogue, in a place of greater religious freedom. Thus the blood of a sacrifice fructified and strengthened the faith of the secret Jews."

At the time of the Inquisition, the technical organisation of the Holy Office frequently discovered the members of the Fifth Column, who in the Church today conduct themselves as they wish, without anyone preventing it. The defence of Christianity is destroyed or crippled, the internal enemy causes all possible harm and rapidly brings us towards Communist slavery. On the other side, one sees that a small percentage of Jewish blood suffices for a Christian man to be a secret fanatical Jew who gives his life for this dark cause.

The Jewish historian mentioned speaks once again about the Catholic but secretly Jewish nuns and writes:

"To the 231 persons who were condemned, in Portugal, in the eight years from 1619 to 1627, to public burning as heretics, belonged fifteen doctors of the university, two of whom were professors, eleven additionally academicians, twenty lawyers and the same number of physicians and notaries, and in particular 44 nuns and fifteen priests, of whom seven were abbots."

In other cases, the career of the priest serves the secret Jews for the purpose of not having to confess to the real priests. This device is especially of importance for the confession of children who, on account of their age, are unable to conceal a secret and therefore, during the first years, are true Christians and do not know that their parents secretly belong to Judaism. If then the children at the age of thirteen or later are prepared for the secret introduction into Judaism, it may happen that for many of them the Christian faith is already rooted, and that they naturally wish to ask their father confessor for advice. It would thus be very dangerous if the father confessor of youth were a real priest, who obtained knowledge of the great secret of clandestine Jewry and sounded the alarm, watched strictly over the confessing child, made it attentive to the Jewish error and could strengthen it in the Catholic belief. If, on the other hand, the father confessor is also a Jew, he can be decisive for the final resolution of the vacillating child.

At the time of the Inquisition this was a vitally important problem for the new Christian families, for every child was obligated, under threat of excommunication, to denounce to the Holy Office every attempt of the parents to introduce it into Judaism. And every indiscretion of the boy towards the father confessor could have the consequence that the latter convinced him that he must reveal this to the Inquisition, which represented a serious danger for the entire family. In this sense the Jewish writer quoted, Cecil Roth, writes in the American edition of his work mentioned, which was published by the Jewish Publication Society of America, that an English Jew "who died in 1890", had said about the secret Portuguese Jews:

"Many [Portuguese] families, including those of merit, were Jews, and in different districts the Jewish families were very numerous. Often also a monk, so that he could take confession from the families in the neighbourhood."

In another place we will report how other Jewish writers describe the procedure of how to introduce the young generation of secret Jewish families, had lived as Christians, to judaism. At a suitable moment they are introduced in an imposing, gloomy ceremony into the dark sect of Judaism.

Concerning the strict control that the Inquisition exerted over the Christians of Jewish descent and over the population in general in order to unmask secret Jews, reports to us the respected Jewish historian Frederick David Mocatta, who in the previous century was President of the Jewish Historical Society of England, in his work written in 1877, The Jews in Spain and Portugal and the Inquisition:

"The unfortunate Jews, outwardly the most devout of the entire Catholic population, followed in all secrecy the laws of their old faith in spite of the great danger linked with it. The traitors had on grounds of their denunciation such great advantages and the suspicion was so easily believed, that no one escaped with whole skin if the servants of his house, secret enemies or incautious brothers had slandered them. In spite of the greatest caution the new Christians were not secure from showing an inclination to Judaism. Their clothing, suits and especially their food were carefully watched over."

The Jewish historian mentioned further reports, that it was observed how they practised the Catholic rite, how they behaved on the Sabbath and Jewish festivals, that their expressions and gestures were zealously observed and often an unconscious action was denounced. Then an official of the Holy Office, called by the relatives, appeared at the door in order to fetch his victim, whom he kept in prison for months, years or perhaps forever. "So one generation of secret Jews followed upon the other. They mixed with all social strata and occupied all State posts and especially Church offices.

This strict superintendence was carried through, although the secret Jewish clergy, in order to arouse no suspicion in general, pretended to be anti-Jewish. For any defence of the Jews would have sufficed for the Inquisition to regard them as suspect, to accuse them of practising the Jewish religion in secret, and to put them on trial in order to discover the truth. In our time the secret Jewish clergy defend the Jews unpunished, for there is no Inquisition or a corresponding modern institution that has investigated and revealed the dark practices of Jewry.

In another passage of his work the president of the Jewish society for historic studies in England asserts:

"In fact the converts adapted themselves outwardly to the Catholic confession of faith, took on new names, filled their houses with crucifixes, holy images and other Christian symbols and went regularly into the Church. . ."

Then he closes by remarking that, despite everything, many were discovered by the Inquisition.324) ?> One can easily imagine how difficult it was under these circumstances for the secret Jews to effectively develop their revolutionary movements. In addition, the Inquisition had to be abolished or made harmless before the first revolutionary attempt could have positive and lasting results.

One of the most renowned anti-Jewish works of the 17th century was the famed Sentry on the tower of the Church of God. The author was the virtuous Franciscan monk Francisco de Torrejoncillo, the Prior of various Franciscan monasteries including, among others, that of St. Bartholoma of Valencia de Alcantara, our Holy Virgin of Rocamador and our Holy Virgin of Montecelli del Hoyo; he had also been clerk with three different provincial fathers. In his quoted work he writes expressly about the secret Jewish priests:

"In the monastery of St. Hieronymus, says Velazquez, they once cheated one of the monks and chose him as Prior and Prelate. Secretly he carried out his rites and ceremonies, until he was discovered by the Inquisition, taken prisoner and publicly burned. From then on great Laws and Statutes were introduced in this monastery and in the entire Order, that none of this race should be admitted. . . In the kingdom of Murcia a superior or prefect of a religious order preached all day zealously the Law of Christ and at night he went out with another Jew, who was door-keeper in his foundation, in order to teach the Law of Moses to the Jews of a house. Many of them were burned with their teacher and others died in prison. "

Here we have another scholar of the scripture, i.e., secret rabbi, who, in order to conceal his true character, became at first monk and then superior of the Order, which made it possible for him to secretly practise his activity as rabbi. But the Inquisition knew very well, that the greatest danger lay in the higher clergy, watched over them all, and finally discovered that the devout superior of the religious Order was a secret Jewish leader, and also discovered his parish children, who were burned or met death in prison.

And Father Torrejoncillo further reports:

"If a man wished to become Prelate, then he told others that he did not wish to, and since the others saw that he apparently rejected it, they gave him the office. Accordingly, he confessed, that he was a Jew."

These revelations of the famous protector of the Franciscan Order compel us to explain a fact which other writers confirm and is also corroborated through documents from the time of the Inquisition. The rules of the monastic order, to refuse the offices to those who strove after them, were set up to the greatest part in order to prevent the secret Jewish infiltration. However, they were skilfully evaded by the Jews, which even today is still the case. The best God-fearing men do not strive in reality after such dignities, while the secret Jewish monks act as if they are not interested, but provide skilled teamwork in order to obtain these positions and even gain control of the leading positions in these religious Orders, in whose control they are most interested. The same occurs with the Bishops' offices, for the best, most virtuous and most devout priests are not concerned with gaining Bishops' seats and often refuse to accept them when they are proposed for them, in contrast to the Jews, who mutually support one another and through the influence of their own in Rome easily rise in the hierarchy of the Church.

When the Inquisition still existed, it suppressed this infiltration as far as possible and even put famous archbishops and bishops on trial, who had been seduced to practising Judaism in secret. But when this defence of Christianity was destroyed, nothing any longer held up the infiltration of the Fifth Column into the supreme hierarchy of the Church. For this reason there are so many cardinals, archbishops, bishops, abbots, presidents of an Order for the province, abbots, etc., who in inexplicable manner support the enemies of the Church, for it is a matter of Jews, of freemasonry or of Communism. If we wish to prevent this situation degenerating into a catastrophe, the competent authorities must build up at the right time a new defence against these infiltrations and against the otherwise traitorous activity of the Fifth Column.

The educated member of the Franciscan Order reports further in his quoted work:

"A treasurer of Holy Church (Cathedral) of Cordoba, pretended to fall into ecstasy in a solemn procession. A short time later he was burned, and his figure and insignia are today exhibited in this Holy Church. Since that time extreme caution was exercised that no new Christian should occupy an office. . . Another was vicar of the Bishop of Cordoba and set the entire Holy Church into confusion with prosecutions and dispute among the old Christians. With matters in dispute, which he had to decide as judge, he always gave judgement in favour of the new Christians. For it is ordered in their law that one shall support the other against the Christians. However this may be, everything undertaken against the Christians is just, even if it is a matter of killing us."

Concerning this Pharisee, Father Torrejoncillo reports in addition the following:

"With the midday or evening meal the Jews wish to have the best place, and in the Church they also wish to have the best seating places. . . In Valladolid there was another new Christian in a monastery, who there instigated great dispute among fifteen noble pupils. Therefore some have thought that the old custom had begun in the monastery of the Holy Cross, in memory of them (the Jews), as is described in the fifth Chapter of this book."

The most serious danger of the new Christians, who overthrew everything and brought their children up from infancy as Jews, is made clear through the following report of Father Torrejoncillo:

"During confession a priest asked a child, in connection with the fast obligation, for his name. The child answered: 'Are you asking me for the name which I have at home or outside?' 'I ask about the name you have at home.' And the child said: 'My home name is Abraham and the other Francisquito'."

It is thus understandable that the false Christian families, who do homage to Judaism, undertake the introduction of their baptised children, who have been educated as Christians, into the Synagogue only at an age when they are no longer incautious and they always attempt to give them a secret Jewish father confessor. In addition they subject themselves before their acceptance into Jewry to a succession of examinations, which prove that they are capable of preserving the most closely guarded secrets. Through experience all these methods were perfected in the course of centuries, which the Jews use all over the world, and since there exists no Inquisition or like organisation that defends the people and watches over this devilish sect, the danger today for the Jews is very small.

The uncertainty of the peoples about this problem has this consequence: that the natural lack of caution, which occur again and again, is not noticed. Here in Spain we have, for example, experienced something remarkable: A member of the Catholic Action, which was very much against Franco and for Gil Robles, once said to us: "I am a zealous, apostolic, Jewish Catholic." When we asked him what he meant by Jewish, he became excited and said: "I have made a mistake, a slip of the tongue, I wished to say Roman. Well, you see, one often says one thing in place of the other." (Jewish in Spanish = marrano, Roman = romano, very similar words). The Jews are naturally men like us all and no gods, and they constantly commit indiscretions. But since the people know nothing of all this and on the other side there exists no organisation that can discover and destroy this godless sect, these indiscretions are overlooked.

In Spain and Hispanic America, the secret Jews of the 20th century jokingly say to one another, "Catolicos Apostolicos Marranos" (Catholic apostolic Jews) instead of (as is correct) "Catolicos Apostolicos Romanos" (Apostolic Roman Catholics), and naturally the power of custom allows them to commit such indiscretions, but today, due to the reasons mentioned, they have no importance.

In the monumental work of modern Jewry, the Jewish-Spanish Encyclopaedia quoted, it is stated:

"The monasteries are full of Jews. Many of the abbots, Inquisitors and bishops also are descended from Jews. Many of them are in the bottom of their heart convinced Jews, even if they also, in order not to have to abandon worldly goods, pretend to believe in Christianity."

As one sees, this quotation from an official work of Jewry concords with other no less credible sources. We will deal in the sequel of this work, on the basis of undisputed documents and sources, with the tragedy of Jewish infiltration into the Protestant clergy, but here we will make some allusion in advance, which particularly draws our attention to it and proves that the problem of the Jewish Fifth Column in the clergy is a general phenomenon that concerns all confessions. In this connection it is stated expressly in the monumental Jewish work, quoted by us, under the word "Holanda" (Holland):

"Many new Christians turned, from 1566, to Calvinism and other reformed doctrines. It is, for example, known that a certain Marco Perez, of Jewish descent, was president of the Calvinist Church Council of Antwerp. "

This proves that it is not a question of a tendency but of a clear striving for domination, for this Church Council was the highest Calvinist Church Council in Antwerp, and in fact a Jew was president, i.e., the highest authority.

These Jewish infiltrations into Christianity had at times dangerous consequences for the Christian rulers. In the Jewish Encyclopaedia quoted by us, another interesting revelation is made. Under the name "Gaden Stephan", alias Daniel or Daniela Yevlevich, it is stated:

"Physician at the court of the Czar, in the 17th century . . . altered several times his religion and finally entered into the Catholic men's association of the Greek Orthodox Church . . . he was cruelly murdered on account of his friendship with the Bojars, who planned the overthrow of the Czar."

In addition, this official work of Jewry provides us with the following other details:

"Alexei Protopop, Russian priest and one of the leaders of the Jewish sect in Kiev, Novgorod, Pakow and Moscow (1425-1448). Was apparently pupil of caraita Zejarya . . . Ivan III, Grand Duke of Moscow, appointed him as director of the Cathedral of the Ascension in Moscow, where he succeeded in converting countless personages of the court and oftheChurch."

Concerning the Jew Bar Hebraeus, whose Christian name was Gregor Abul Faradesh, it is stated in the Encyclopaedia: "Historian and dignitary of the Syrian Church, of Jewish origin, see Bar Hebraeus." Under the name "Bar Hebraeus" it is then stated:

"Bar Hebraeus (Gregor Abul Rafadch or Abu-al-Faradch), Superior of the Church of Jacob in Syria, historian, philosopher, theologian and physician, was born in 1226 in Melitene and died in 1286 in Maraga, Persia. He was the son of Aaron, a converted Jewish physician and became Bishop of Guba (1246) and Aleppo (1253) and in the year 1264 director of the Jacobus Church in Persia. He wrote countless books in Arabic and Syrian about history, philosophy, medicine, grammar, biblical commentaries and a book with histories and chronicles, which contains anecdotes and simple proverbs, of which a part refers to the wise Jews. In 1889 E.A.W. Budge translated this book into English."

In another passage, it is stated in this monumental work of Jewry: "Abraham Rabbi, prior of the barefoot monks, new convert, burned in 1270."

Alexander Michael Solomon, converted Jew, first Anglican Bishop in Jerusalem . . . religiously educated in Germany, studied the rabbinical sciences and in 1820, when he went to England, was confirmed in the Synagogue of Plymouth as cantor. In 1825 he was baptised . . . appointed superintendent of the English clergy and of its men's associations in Syria, Mesopotamia, Egypt and Abyssinia."

We will not tire the reader with numerous data that we have at our disposal concerning this material. After what has been said already, he can nevertheless form an opinion concerning the universal spreading of the Jewish Fifth Column in the clergy and also concerning the deadly danger that it represents not only for the Catholic Church but also for the whole of Christianity.


CHRISTIANS MUST UNITE TO RESIST JEWRY


In conclusion to this chapter we will mention a regrettable fact. In some lands, where the Protestant and Orthodox patriots heroically fight against the Communist infiltration into their churches, the former commit the fault, when they have noticed that certain dignitaries of the Catholic Church aid Communism to victory, of accusing Catholicism in general of what only the members of the Fifth Column in the clergy do. This conduct is unjust and the same would be the case if we Catholics conversely were to accuse the Protestants and Orthodox, who are to the greatest part anti-Communists, of betrayal, which the members of the Fifth Column in the clergy and the leadership of the orthodox and Protestant Churches daily commit on their chosen fatherland and the free world. We real Christians, who are also necessarily anti-Communists, must therefore recognise that the Catholic Church, as also the Protestant and Orthodox Churches to the same extent, fall victim to the destructive activity of the same enemies.

The Synagogue of Satan, which through its infiltrations into the clergy of the different churches furthers the triumphs of the Communist, atheistic revolution, which in secret is directed by the synagogue itself. The fact that we are threatened by the same danger and the same enemy, should allow ns to see the necessity to apply our powers in common against the enemy. As long as we remain divided through religious, racial or national hatred, the Jews will conquer us one after the other until they have enslaved us all, as they have done with the unfortunate peoples under Communist rule. For self-preservation we must therefore unite our forces and as an organisation represented in the whole world fight against the foe.

Only thus can we counter with prospect of success an enemy, who at present solely and alone hinders the true Christians and pagans on account of the disunity among us, and rules not only the world but the entire planet. If we unite, we will become much stronger than they, easily defeat them and be able to secure the salvation of Christianity, of independence and of well-being of our peoples. Victory or defeat can thus depend on our unity or disunity. Our alliance in the political realm is relatively easy to bring about; for, if we are not blind and wish to save ourselves, we must regard it as urgently necessary.

As far as the unity of all Christians in the theological domain is concerned, then it seems—even if it is an apostolic ideal, which encourages us all— very difficult for the one and attainable for the others. In every case it is clear that if we Christians, Catholics, Protestants and Orthodox form an alliance in the political sphere against Jewish Imperialism, its Communist revolution and its Fifth Column in our Churches, then this struggle against the materialist atheism of Communism is the best preparation for a greater approach in the theological sphere, through a friendly discussion, which allows us all to discern the truth. How different is this Christian striving for unity from that of the agents of Jewry and of Communism in the Vatican clergy, which they wish to spread at the next, Second Vatican Council!

Under the pretence of uniting Christians, they attempt to destroy the traditional foundations of Holy Church, the foundation of its most important defence against the Jewish-Communist revolution, so that atheistic materialist Marxism can easily rule the Catholic world. The same goals are followed by analogous so-called Christian unity movements, which are led by secret Jewish members of the Jewish Fifth Column, who are also secret Communists and control many Protestant Churches. In these cases simply the sublime ideal of Christian unity is utilised for the dark purposes of somehow furthering the victory of the Jewish-Communist revolution. In other cases they wish to control the Churches, which they do not rule, through those national or world church councils, in order upon diverse ways and means to favour the triumphs of Communism and to attack, by denigration, the patriots who defend their peoples against the beast.

Also among Protestants and Orthodox there are efforts for uniting of Christians against Communism. Fortunately, there are many Protestant pastors and dignitaries who desperately fight with Christian zeal to free their Churches from the Communist Fifth Column.

The same is the case with the Orthodox Churches. In order to be able to form an idea of the violent dispute in this domain, we will reproduce what the renowned orthodox Bishop Alejo Pelipenko says concerning this in his work Communist Infiltration into the Christian Churches of America

"And if the Patriarch of Moscow works together with all kinds of sectarians, who in reality fight the priests of Christ, supports the spiritualists who are not even Christians for they do not recognise Christ as God and do not believe in the Resurrection, why should we Orthodox not work together with our Catholic Brothers and fight together with them against the forces of Hell? We must keep before our eyes that if, under the constant attacks of the Kremlin and of the Patriarch of Moscow, unity is lost and the power of the Catholic Church diminished, none of the Orthodox Churches will remain free, but would be enslaved by Moscow."

Thereupon he writes concerning the "ICAB" (Iglesia Catolica Apostolica Brasilena) (= Apostolic Catholic Church of Brazil), which is ruled by the Orthodox Church of the Kremlin: "I have reflected upon all this with the publication of this book. I have trustworthy information about the harmful work of the ICAB not only for the Catholic Church but also for the entire Brazilian people, and I have not only the right to write and speak openly, but for me this is a sacred duty. May many others follow my example and join themselves together in an anti-Communist Front. Why does power always lie only in unity?"


ASSAULT ON INDEPENDENCE OF THE PEOPLES


As we will investigate extensively in another volume of this work, the League of Nations and the Organisations of the United Nations are, in spite of their noble ideals, controlled in fundamental points by Jews and Freemasons who occupy the bureaucratic key positions and also sit in many national representations of States, whereby the most diverse ideologies and Communist, anti-Communist or neutralist tendencies are followed. In all three camps the Jews and Freemasons take up important positions, for they introduce themselves secretly everywhere they can and utilise all these key positions, in order to further the triumph of Jewish Imperialism and its Communist revolution or to attack the important patriotic governments that Jewry does not control. Thus the League of Nations and the UNO, which could have done much good to preserve world peace and to promote the progress of mankind, have failed, for frequently they are used by Jewry, Freemasonry or Communism for purposes which do not justify their existence.

However, the ideal of Jewish Imperialism has always been to found a world state, which would make it possible for it to control the states which could not be conquered. One of the measures which seems indispensable to Jewry for the preparation of such an ambitious plan, is the setting up of a world police under the control of UNO, which has power in every state and—so they say— should serve for securing world peace and unity among the peoples. These apparent goals are only intended to conceal the real ones. These are: (i) to have a new Fifth Column of Jewry in the Christian and pagan states, which is fully supported by the UNO, for it must be an effective organ within this organisation; (ii) to use the world police for espionage against the states which Jewish Imperialism does not control. For this police will be controlled by Jewish, Freemasonic or Communist agents, like almost all bureaucratic organs of the UNO, even if these agents also seemingly represent the most diverse political tendencies, from the Right to the very Extreme Left, and thus pursue the centuries-old tactics of the Synagogue.

As one sees, the possession of this world police, which in the hands of UNO is a satellite of the Synagogue, would be one of the most important measures that the Jews could take in order to destroy the remaining independence and freedom of the peoples. We will discuss this matter further in the sequel of this work.

Jewry wished to make the League of Nations, as also later the UNO, into that Super-State which had sufficient full powers to make an end to the independence of the peoples. But the resistance of many nations, who zealously defend their sovereignty, compelled Jewish Imperialism into recognition of this sovereignty, in order in these state alliances to join together most or all states. For many of them would not have participated in these organisations if their independence might have suffered. Therefore Jewry saw itself compelled to equip these two super-state organisations with limited executive powers. All this was provisionally accepted, in order to gradually give greater authoritative powers and finally to fully abolish the sovereignty of the states. One of the preparatory steps to this goal is the planned world police, which shall have the right to exercise its power in the most different states of the world. They wish to use—so they assert—their powerful influence in the Vatican in order to attain that this proposal is drawn into a document, and thus becomes the doctrine of the Church.

In the same way they wish to bring it about that the Holy See is transformed into a kind of satellite of the Synagogue of Satan and even serve them as a mouthpiece, if it appears purposive, so that in the name of Holy Church proposals or definitions of doctrine are made that directly or indirectly favour the political plans of international Jewry. For to this shall also belong naturally the plans that are connected with the condemnation of patriots who fight against Jewish Imperialism, or with measures which somehow make easier the victory of Marxist Socialism and the policy of the Kremlin. These Jewish projects seem to us not only satanic, but also monstrous and prove once again that, in the same way as the Scribes and Pharisees constantly led our Lord Jesus into temptation and wished to entice into a trap so as later to have arguments in order to kill him, the descendants of these Scribes and Pharisees have taken over the methods of their forefathers and attempt to constantly place traps in the way of the highest Church dignitaries so that they, if they fall into these traps, can bring forward arguments against them which they need in order to degrade Holy Church and prepare its disintegration.

Under the present Pontificate, the Synagogue of Satan behaves as at the time of the secret Jewish anti-Pope or satellites of Jewry, for it believes it has almost everything in its hand. But it does not reckon with the support that Our Lord Jesus has always granted His Holy Church and which has always condemned the hellish conspiracies of the Synagogue to failure. At the time of Pius IX, for example, the Jewish-freemasonic forces had already struck up a cry of triumph. They even boasted that this Pope was a freemason. But Our Lord God illuminated at the right time the Vicar of Christ, who finally opened his eyes and recognised the infamous intrigues of Jewry.

One of the measures which clearly allow the change in his policy to be discerned, was the frequent enclosing of the Jews in the ghetto. Upon other occasions the Pontificate had always been represented by secret Jewish cardinals. But in these cases the support was always revealed which God showed His Holy Church, in that He illuminated other Church dignitaries and gave them strength so that they could organise the Holy Councils and convince the Fathers of the necessity of not recognising the descendants of Judas Iscariot as Pope, and to declare them to be anti-Popes and—as in the case of the Pierleonis—to declare null and void their actions, declarations relating to doctrine and investiture of priests, although they had sat for many years or a whole life on the throne of St. Peter in Rome and had been elected by a two-third majority of the cardinals.

The case of another well-known Pope, who at first on 1st April 1412 summoned the Holy Council of Rome and later in 1413 the Ecumenical Council of Constance, is also revealing. At the seventh session on 2nd May 1413 he was declared by the general Holy Council to be a rebellious, incorrigible rebel and Simonist, and at the 12th sitting of 29th May it was added to these earlier accusations that he was a notorious Simonist squanderer of goods and rights of many Churches, repellent on account of his revolting unnatural morals, stiff-necked and guilty of many other crimes. The Holy Council finally deposed him as Pope and took from him every power. All this was attained, as in the case of the Pierleonis, with military aid, which various powerful Christian heads of state provided the Holy Council. The latter understood that it was a duty to save the Sacred Council and their lands from the danger hovering over them.

The history of Holy Church shows that the divine assistance has revealed itself in a very varied manner but was finally always revealed against the infamous spite of the enemy. Not in vain did Our Lord Jesus promise men that "the powers of hell should not rule over them."



Jewish Infiltration of Jesuit Order

In the Jewish Spanish Encyclopaedia, Limborch is quoted as follows:

"In Amsterdam and elsewhere there are Augustinians, Franciscans, Jesuits and Dominicans, who are Jews."

As we have been able to discern, the secret Jews usually strive for all positions of the secular clergy and the monastic orders. In reference to the latter we must, however, still mention their preference to attach themselves to and control those orders which are most dangerous of all for their infamous plans, since they could make them ineffective through their control. When, in the 13th century, the Templar Order signified a great danger for them, they entered it and finally in all quietness conquered the highest positions, brought it away from its goals and used it against the Church and the Christian monarchies. This was a real catastrophe, and the Papacy and the Christian monarchy rapidly intervened, dissolved the Order and had the Grand-Master executed, in order to preserve Christianity from a catastrophe. In the Middle Ages they preferred the infiltration into the Orders, who worked out the plans for the Papal Inquisition, in order to make the latter's struggle harmless. Since, however, the Franciscans and Dominicans exactly knew the Jewish problem and were masters in the struggle against Jewry, they were nevertheless able, as we have seen, to assert themselves.

In modern times the meritorious Society of Jesus has fought most of all against the Jewish revolutionary enterprises, freemasonry, spiritualism, theosophy, Communism, etc. This is to be attributed to the fact that many of their members are not subjected to such strict rules and prayers and have the necessary time to devote themselves to political-social struggles.

Naturally the Jews, since the founding of the holy work of St. Ignatius, have attempted to introduce themselves there in masses. It is known that the Jesuit Order at first played a decisive role with the counter-Reforms, which made it possible that Poland and other states were won back for Catholicism. Although very soon the new Christians flooded over this land and gained control of the key positions, the true Jesuits still fought heroically against the Jewish threat and attained that a Statute was approved, which, as also with another Order, refused admittance into the Society of Jesus to descendants of Jews. Even today, there is a statute which forbids admittance into the Order to Jews up to the third generation. However, it is no longer heeded, for if today one investigates the family tree of the false secret Jewish Catholics of our days, it can be to the greatest part proved that they are descended since ten or more generations from Christians, which is to be traced back to the false conversions of their forefathers before this point in time.

Until now we have seen by means of recognised Jewish or Catholic sources that the presence of traitorous Jesuits, who secretly practised the Jewish religion, was at various times a frequent occurrence. In the following we will now, even if only summarised on account of the expediency of this work, investigate this regrettable occurrence.

Among other things, the Jewish Jesuits have attempted with intrigues to bring away from its goal the meritorious Society which was founded for the defence of the Church, and to occasion it to exactly the opposite, i.e., instead of combating the enemies of the Church to fight against its best defenders. Naturally the secret Jews, who pretended to be Jesuits, first of all set the Society against the sole bulwark of the Church, the Inquisition. This we will prove by means of Jewish sources, who enjoy the greatest regard in the modern synagogue.

In the Jewish-Spanish Encyclopaedia, it is stated under the word "Bahia" concerning the false Jewish Christians in Brazil:

"It is highly probable that in Bahia, since its foundation, there were secret Jews, for the Portuguese needed settlers for their possessions in the Western Hemisphere and made use of the suspect new Christians. Many other Jews emigrated to Brazil in order to escape the Inquisition . . . Also in the trade with African slaves they played an important role, since it became necessary to introduce workers more capable of resisting the climate for the heavy plantation labour than the natives. Besides Jewish planters, manufacturers and merchants there were also some physicians. During the first centuries of the Portuguese settlement, the Jews lived relatively free in Bahia in spite of the activity of the agents of the Holy Office in Lisbon. The authorities represented economic and fiscal interests for the capital and were tolerant in living together with the Jesuits, who were then against the Inquisition. The Jews secretly held religious services and maintained rabbis."

In this case the organisation of St. Ignatius, founded for the defence of the Church against her enemies, was led astray and occasioned to be exactly the opposite, to oppose the Inquisition, which represented the principal defence of the Church and to tolerate its enemies. Here also we see once again the participation of the Jews in the hated slave trade, which in the preceding centuries was one of their most productive occupations.

The present day false Jewish Christians in Brazil, whose forefathers captured the unfortunate negroes, who really deserved a better fate, like wild animals or sold them like cattle, proceed in a really shameless way when today they lead the Socialist and Communist movements in Brazil and give themselves out to be liberators of the negroes or Mulattos of the population, when they brought their forefathers in chains and made them into slaves. The Brazilian negroes and mulattos must open their eyes and recognise that the same evil powers who condemned their forefathers to hated servitude, now lead them towards the worst slavery of all, Communism, and deceive them with enticing means of liberating them and creating a paradise for them. They did the same with their forefathers who were cheated by the secret Jewish slave dealers and believed their lying promises in the hope of being led to a better life and one fine day awoke with the chains of slaver when it was too late to free themselves.

Let us select one of the many cases in Brazil, for to this land we have hitherto devoted little space in this work. This terrible struggle took place a hundred years later than that which we have just investigated. The details we take from another authorised source of Jewry. The most renowned historian of the present, Cecil Roth, writes in his History of the Marranos concerning the suppression of the secret Jews in Brazil by the Holy Office and continues as follows:

"In this time a ray of hope fell through the clouds. An Interregnum in the office of the Grand Inquisitor from 1653 to 1673 admittedly did not influence the activity of the Court, but diminished certainly its regard. Meanwhile Antonio Vieira, the great Jesuit, who had earned the surname Apostle of Brazil, had taken over the defence of the new Christians in Brazil. He pressed Juan IV to abolish the disappropriations and to erase the still existing differences between old and new Christians. Through his free expression of opinion he engaged upon a feud with the Holy Office. After three years of imprisonment (1665-67), his writings and he himself were formally condemned. Through his experience with the terror of the Holy Office his sympathy increased with the oppressed. He went to Rome where, in the citadel of Christianity, he attacked the Portuguese Inquisition as a godless court not influenced by devoutness, which condemned the innocent just as often as the guilty and was the enemy of the best Christian interests.

"The Society of Jesus—afflicted on account of the treatment of one of its most regarded members—supported his cause. Encouraged through the change of events, the new Christians turned to the throne on account of definite reforms, including the free pardon of those prosecuted and the replacement of the Inquisitorial procedure through a more humane form customary in Rome. For such modest concessions they offered to pay 20,000 Cruceiros yearly, to send 4000 soldiers to India and each year 1200 as reinforcement and a further 300 in event of war. The Inquisition protested energetically, but the application was supported by many great men of the kingdom and even by the faculty of the University of Coimbra (which, as we have seen, was flooded with secret Jews) and personally supported by the Archbishop of Lisbon. It was thus approved and sent on to Rome for final decision.

"There Francisco de Azevedo, the representative of the new Christians, together with Vieira, prepared a sharp denunciation, and allowed it to be seen that the Portuguese Inquisition was only a means of repression, enriched itself through extortion and was out for the last blood of every new Christian. The latter—so they asserted—were all zealous Catholics, who, because they denied, i.e., denied Judaism, were condemned or were pardoned on grounds of a false confession. After a long struggle, the new Christians won. On 3rd October 1674, Pope Clement X took over control of the activity of the Portuguese courts and ordered that the most important cases should be transferred to Rome. Since the Inquisitors refused to cooperate on the following investigation, under the pretence that thereby the secrets of the trial could come to light, an interdict was uttered against them and on 27th May 1679 they were finally deposed from their offices.

"The easing was not of long duration, for on 22nd August 1681 the deposing was already annulled, after a couple of reforms of no further importance had been resolved. The resumption of activity in Portugal was celebrated with triumphant processions and carnival lights. In January of the following year, the first burnings of heretics took place again in Coimbra. Upon this followed a few months later the burning of four persons in Lisbon on, 10th May, three of them alive, because they did not repent. To the latter belonged a lawyer of Aviz, Miguel Henriquez (alias Isaak) da Fonseca, who had himself called Misael Hisneque de Fungoca, Antonio de Aguiar (alias Aaron Cohen Faya) from Lamunilla in the neighbourhood of Madrid, and Gaspar (alias Abraham) Lopez Pereira, who were all lamented by the literates in Amsterdam as martyrs."

The renowned Jewish historian reports further concerning the burnings of several secret Jews as heretics, and the Jewish researcher describes the high point of this terrible struggle as follows:

"This resumption was given expression in September 1683 through a command that all persons who had been pardoned on account of membership to Jewry, must leave the kingdom in the impossibly short period of two months. They should in addition leave behind their children who were younger than seven years until they proved that they lived in their new home as true Christians. The rapid increase of the communities on grounds of the dispersion in that time was partly to be traced back to this measure, which first became invalid when the war with France broke out in 1704."

Later this and other renowned Jewish historians assert that, despite everything, secret Jewry in Portugal and Brazil survived, i.e., the repression through the Inquisition was able to be avoided. The case particularly investigated by us is an important example of how the Synagogue, against the intentions of St. Ignatius of Loyola and the other meritorious founders of this order, has utilised the Society of Jesus in order to destroy the defence of Holy Church. It also makes the serious fact clear to us that a bad Jesuit or a group of wicked Jesuits let themselves into an unjust struggle against the real defenders of the Church and later drew in the entire Order by that they utilised the noble spirit of solidarity of the meritorious society towards non-members. With all respect and high regard for the Jesuit Order, we allow ourselves to give warning of such manoeuvres which frequently occur in this disastrous time.

In addition the special interest of the Synagogue of Satan to introduce itself into the Society of Jesus and to control it, is proved in an official work of freemasonry, which we have just received from one of those groups of devout Latin American clergy, who, out of the noble striving to save Holy Church, provided us with the extensive South American Bibliography, which is so inestimably valuable and useful for the rapid preparation of this work and to spare us expensive travels and the search for Bibliography, which would have considerably delayed the publication of this work. We speak of the Abbreviated Encyclopaedic Dictionary of Freemasonry, which was written by the freemason of the 33rd degree (grade), who under the name Pascalis or Pascualis writes expressly:

"Pascalis or Pascualis (Martinez) Jewish theosopher and renowned enlightener, leader of the sects of the Martinists . . . founded a school of the Cabbalists, made in 1754 talk about himself for the first time as founder of a philosophic-spiritual, Jesuitical rite, which he described as a rite of the chosen Coons . . . It is revealed from his writings that the doctrine of Martinez Pascalis goes back to the Cabbalist tradition of the Jews."

In connection with this rite, it is stated in the freemasonic dictionary under the term "Elegidos Coons", word for word: "Chosen Coons. Description for a philosophic-spiritual, ultra-Jesuitical rite, which was founded in 1754 by a Portuguese Jew named Martinez Pascalis. Coons means priest in Jewish."

Concerning the repeated attempts of Jewish freemasonry to introduce itself into the Society and to control it, another source gives us information about this freemasonic rite created for this gloomy purpose. It is stated in the official encyclopaedic dictionary of freemasonry under the term "estricta observancia" (strict observance):

"Estricta observancia. Description for a rite which had split up into many others and represents the most perfect expression of the Templar system in freemasonry. This rite was the third freemasonic innovation of the Jesuits, who stirred up the hope among their supporters to come into the possession of the riches of the old Templars. The chronological history of the Grandmasters corresponds to that of the generals of the Society of Jesus. The rite of strict observance was finally set up in Germany, between 1760 and 1763, by the brother Karl Gathels, the Baron of Hund, who to the six grades of the Order at first determined added yet another. The rite was organised in the following seven degrees: pupil, companion, master, Scottish master, novice, Templar in three classes: Eques, Socius and Armiger, and Eques professus."

The fact that, since his grounding in this Rite which was intended to control the Jesuits, a new Grandmaster was also chosen if a new general of the Order was appointed, shows the tenacity of Jewry and its satellites, freemasonry, to introduce themselves in the Holy Work of St. Ignatius and to control it.

On the other side is the special wish to make this freemasonic rite in connection with the Templar Order very significant. We must not forget that the Templar Order was founded in order to defend Holy Church against its enemies. The Synagogue of Satan, however, gained entry into it until the secret Jews occupied the leading positions, then brought it away from its original aims and made it become a serious danger for the Church and the Christian peoples. One must also bear in mind that, in the prosecutions against the Templars, the effort was revealed to skilfully conceal themselves, for, although the Christian Order was watched over by the enemy, it remained in its official outward realms bound to Holy Church, even if also in secret circles the easier controlled Catholic Templars were seduced and their religious faith gradually taken from them, until they had finally become secret satellites of Jewry.

The infiltrations of the Synagogue and of Freemasonry into the Society of Jesus followed visibly the same aims, for this freemasonic-Templar rite of the Jesuits wishes apparently to make the Society of Jesus into a new Templar Order with retention of its outer official structure is then finally secretly ruled by the enemies of the Church and then used in order to destroy its defenders and with the purpose of making easier the victory of Jewry and its satellites, freemasonry and Communism. From the valuable Freemasonic document, which we study, it is revealed that even other schismatic rites of Freemasonry, which were for this reason called mixed rites or also controlled by the Jewish Cabbalists, were organised in order to influence the meritorious work of St. Ignatius of Loyola and to control it. Accordingly it is stated under the expression "Clerigos de la estricta observancia":

"Clergy of the strict rule of the Order. Title for a Jesuitical mixed rite, which was formed by Cabbalists, Alchemists, Black Magicians and members of the Society of Jesus."

This is apparently a Freemasonic rite, which emanated from a schism of the "Rite of the strict rule of the Order", which, as is stated in the dictionary of Freemasonry mentioned, was subjected to schisms. Both rites are of Jewish origin and we must allude to the fact that in Judaism frequently inner dissensions occur, which are reflected in the schisms which every Jewish party calls forth in the Freemasonic organisation, which at first is ruled by the Jewish cell, but then later passes through its own split. It is not further remarkable that to this Freemasonic rite, which is intended to control the Jesuits, Black Magicians belonged, for we have indeed already proved that the Jews were the most principal spreaders of the Lucifer cult and of Black Magic. On the other side, it was revealed, through many prosecutions of Templars, that in secret circles of the Order the devil was worshipped, even if the open outward structure of the Templar order appeared additionally so Catholic and orthodox as in good old times.

The hair-raising facts, which we describe and have taken from official works of Judaism and of Freemasonry, allow us to clearly recognise the devilish stiff-neckedness of the Synagogue of Satan in infiltrating itself into and controlling the Society of Jesus, which in modern times was for it the most combative, most dangerous Catholic Order, in order then to use it against Holy Church, just as it did circa seven centuries ago with the Templar Order.

But what interests the Catholic world certainly most of all is how far Jewry could realise its intentions to make the Society of Jesus into a satellite. Since today, however, there are no Holy Inquisitional Courts or a like institution which could discover this with effective methods, no balanced investigation in this sense is also possible to us. However, certain facts allow it to be concluded that a traceable process of Judaisation is in progress in some domains of the Order of St Ignatius. There are Jesuits who, to the harm of Christianity, defend the Jews and the Synagogue of Satan. Others favour with any disposable means the enemies of the Church instead of combating them, while on the other side they attack cruelly and in an anti-Christian way the defenders of the Church, especially those who successfully and tenaciously fight against Jewry, Freemasonry and Communism. Others again further the victory of the Freemasonic and Communist revolution, perform tenacious disruptive work against the few Catholic governments which there are in the world.

In addition—and that is the most remarkable thing in the affair—the good fighting Jesuits who fortunately still exist in great number, when they defend the Church against her enemies, especially against Jewry, Freemasonry or Communism, are in an inexplicable way and manner opposed hostilely in the Order by other Jesuits themselves, who stir up rancour against them for so long until they make them harmless or can attain that the superiors forbid them to fight further against the enemies of the Church. In other cases we see well-regarded very intelligent Jesuits, who on grounds of their great capacities could do much good for the Society and Christianity, set back and practically eliminated. As a result, the Order and Holy Church loses the opportunity of using these so valuable capable men. All this gives the impression as if the enemy already sat deeply in the meritorious work of St Ignatius.

But we are convinced of the fact that the Jesuit Order can still save itself from the cunning of its enemies, for the majority of members are honest upright Catholics who entered the Order in order to serve God. If the members, who secretly belong to the Jewish Fifth Column and their Freemasonic accomplices were able at times to make progress with their attempts to conquer this fortress, it was only because they proceeded highly secretly and always with the most skilled deceit. We believe honestly, through warnings and the unmasking of the enemy, that the honest Jesuits will, with our modest aid, prosper, so that they can save the Society from a possible catastrophe.

As the reader will have remarked, we quote in these last chapters details from official sources of Jewry and of Freemasonry, who cannot be accused of any Antisemitism or fanatical clericalism. Whoever wishes to carry out further research in this sphere as to what methods the secret Jewish monks and nuns have applied at various times, in order to exert their practices in the strict life of the cloisters, can deepen their knowledge in the archives of the Holy Inquisition, which we mention in another part of this work.

In the Archive of Torre do Tombo in Portugal and that of Simancas in Spain, in that previously mentioned in Italy, France and other lands of the world, we find the handwritten original records of countess trials of the Holy Office against Jesuits, Dominicans, Franciscans and monks and nuns of various other religious Orders—among them even abbots and dignitaries of the Order—who were led over and confessed to have secretly paid homage to Judaism in the peaceful life of the most strict cloisters. All this would appear unbelievable to us if, in addition to those admissions from the Jewish and Freemasonic side, the existence of thousands of Inquisitional prosecutions were not able to be quoted which with many details confirm this terrible fact. From these trials are revealed the revolutionary activity and the terrible secret blasphemies of those monks and nuns, who apparently lived with holy dedication according to the rules of their religious Order, against Our Lord Jesus and the Virgin Mary.

In conclusion to this chapter it seems to us necessary to draw the attention of the organisers of patriotic organisations and political parties to the danger that the Jews and Freemasons join themselves to these organisations, finally control or ruin them. Many simpletons believe that the infiltration by such enemies is not important. Others, no less naive, are of the opinion that it would be easy to hold up this invasion. Those who with regrettable naivete believe the one or other, must reflect that the Catholic clergy and the religious Orders are from diverse reasons far more rigid institutions, into which it is more difficult to penetrate than into simple political parties or associations. If it was successful for Jewry, even at the time of the Inquisition, which particularly wished to prevent this by all means, to infiltrate into the Church institutions, the Synagogue will be able to influence political or social associations even more easily, since they demand neither vows of chastity, poverty and obedience, nor strict monastic life, absolute discipline and all the rest, which in the religious orders have nevertheless held up the deadly infiltration of the enemies of mankind, even if it could not prevent it entirely.

The leaders of political movements should thus prevent by all attainable means that the Jews, Freemasons or Communists enter into their ranks, for, if they are not successful in this, the enemy can bring these movements to ruin. We can make the assurance that the possibility of the triumph of a political Christian or pagan association is to the greatest part dependent upon whether it triumphs before the Jewish, Freemasonic or Communist infiltration can prevent this. The necessity to eliminate the Christians of Jewish origin rests upon the fact, proven in the course of centuries, that by far the majority of mock-Christians, are Jews in secret, as we have proved by means of indisputably credible documents and sources in this work.

We have here to do with a sad political truth, which has been proved to sufficiency, and not with racial prejudices, which we as Christians in no way foster, and as followers of Jesus Christ all men are for us equal before God and the law. It is one thing, however, to have no racial prejudices, but quite another to allow oneself to be surprised knowingly by the Fifth Column of an enemy who wishes to enslave and destroy us. If we wish to defend ourselves against such an invasion, we are simply making use of our natural right to justified self-defence.



Conspiracies Against History and the Rites

The Jews have made the falsification of history into one of the great—perhaps the most important of all—secrets of their successes. Without this, Jewish Imperialism would not have been able to control almost the whole world, but would perhaps have been defeated by the threatened institutions and peoples, as it also repeatedly occurred in the Middle Ages, when Holy Church and the Christian nations recognised the enemy who laid in wait and could defend itself against him. Particularly the Church and worldly chronicles and historic studies provided this knowledge and described the true origin of the earlier attempts of Jewry to control the Christians, to rob them, to gain control of their governments, to destroy Holy Church, to call forth schisms, to organise degrading heresies or to conspire against the Christian peoples.

Since they recognised the historic truth, the Christian and pagan generations could always identify their principal enemies, take heed before them and bring about the failure of their renewed revolutionary plans for rule. On grounds of the knowledge of historic truth, the priests and dignitaries of Holy Church could exactly recognise that the most bitter enemy of Christ and of Christianity was satanic Jewry, and were thus in the position to defend the Church against all its cunning. For in order to destroy an enemy, one must first recognise him. There is nothing more dangerous than an enemy who can conceal his hostility or his identity, for in these cases he can destroy his victims with decisive surprise attacks. If the victim does not know the aggressive plans of his enemy, he is incapable of preparing a defence or even of recognising the necessity for this. Not to mention the fact that the presence of the enemy may not even be known.

Jewish Imperialism grasped this at the right time and therefore it applied enormous powers in a succession of heretical-revolutionary movements and in intentions of political conquest, even if these were also bloodily defeated with great losses for the 'Synagogue of Satan". These unfortunate events have taught them to apply a part of their energy really attentively to a long-lasting work of organisation, in order to falsify the worldly and religious history of the Christians and to cleanse them all from that is connected with conspiracies, attacks or revolutionary movements of the Jews and finally to attain that in the historical texts every allusion to the participation of the Jews in these enterprises will be left out, which they carry out for centuries, and prepare with a tenacity and energy which would be worthy of a better cause.

For examination of these assertions one can for the sake of studies compare the version of the mediaeval chronicles and historical books and those edited at the present concerning the same factual content. In the comparison one will be able to establish without difficulties, that in the present version every single reference of the mediaeval chronicles to the participation of the Jews in plots, rebellions, crimes, treachery against the King and of the land in question, etc., have been left out although nevertheless the modern historical texts should give again the truth, as this is revealed from the sources upon which they support themselves.

The same is the case with the historical texts of Holy Catholic Church. The clergy who are interested in this kind of investigation should make a thorough comparison between the histories and chronicles of the Church, the writings of the Fathers, the Bulls and the records of the Councils, which were written between the 1st and 15th centuries A.D. concerning events of the time and the edited historical reports in our time We can predict to them in advance that they will be astounded at the mysterious omissions in the modern Church histories of all allusions to the intrusion of the Jews in the heresies and against the Church and the movements directed by the Popes or their cooperation with crimes and conspiracies against the Christian peoples, which are present in the old chronicles and documents, which serve as basis.

Naturally, in the history books of different lands errors occur about one or other fact. But it is highly strange and revealing that in all or almost all modern texts—a remarkable coincidence—that particularly all reports existing in mediaeval history books, chronicles and documents concerning the revolutionary, harmful interference of the Jews into the historical events of the time were left out. It would be ridiculous to hold that such a universal and persistent circumstance must be due to chance or to some kind of magic which from the historical texts caused only one line to vanish concerning social activities. In fact, the knowledge of this should have made the succeeding generations watchful, so that they defended themselves against Jewry. One thus sees that in the course of centuries an organised work was performed, in order to leave out from the new historical sources everything which could damage the plans for world conquest of the Jews.

Every serious researcher can affirm that this mutilation of the Chronicles and history books becomes more frequent and general, the more the Jews and principally the false converts to Christianity joined themselves to Christian society and gained in influence in it. As far as Church history is concerned, then, the conspiracies increased when the current of secret Jewish new Christians became greater, who introduced themselves into the clergy of Holy Church in order to gain control of her from within or to disintegrate her through schisms and heresies. Thus, for example, we can observe that up until the 11th century A.D. in the Chronicles and Documents the harmful, destructive participation of the Jews in social events and also all other interesting historical events are mentioned. From the 15th century onwards there are historical texts written by Christians and even by Catholic clergy, whose authors were in general converted Jews or descendants of converts, in which carefully the allusions to the wickedness of the Jews were left out. In these texts every revelation concerning the participation of the Jews in various events was left out and it was even attempted to falsify certain factual contents.

The more the secret Jewish historians and chroniclers descended from false converts to Christianity mutilated the historical texts and chronicles of their time—and that is what is serious about the matter—the real Christian historians, who went the most simple way, supported themselves on these already mutilated sources, without consulting the older more credible documents, which represented the events without evil-willed omissions. Thus one can establish that even in the 19th century, scarcely a Church or lay historian, even when it was a matter of well-believing persons, gives details about the harmful activity of the Jews in the past centuries. We are in the sad situation of having to reach back to the Jewish history books destined for internal use by the Synagogue, in order for the greatest part to reconstruct the true history of Holy Church.

In the face of the indisputable fact that both Church history, which is studied in the seminaries, and secular history, which is studied in the schools and universities, are incomplete and distorted and in them all that is missing which can give an idea of the most tenacious and very worst enemies of the Church and of mankind. It is urgently necessary that those particularly make efforts who are in the financial position to do so, in order to finance the work of researchers who are free of all suspicion of being accomplices of Jewry, so that they reconstruct the real history of Holy Church and also the true history of Europe. In this way, future generations, both civil and ecclesiastical, will throw off the blindfold obscuring their eyes and be in constant alert, ready to defend against the new attacks and conspiracies hatched by the enemy.

In the Liturgy and the rites of Holy Church there are constant references to the danger of the Jews, to their falsity and their infamous hatred for Christ and His Church. This warning greatly disturbs the Jews, for it signifies a constant drawing of attention to something which the Jews wish to efface in the memory of Christians: their infamy and danger, from which everyone must take great heed. For this reason they now wish to undertake an unbelievably bold step and to use the next Ecumenical Council in order, with the help of their Fifth Column in the bosom of Holy Church, to carry out a total reform of the Church, to alter the liturgy and the rites and to leave out all allusions to the infamy and danger of the Jews.

With this the Jews and their accomplices in the clergy wish to throw even more sand in the eyes of Christians and Church dignitaries, who then, when they no longer know the principal foe of the Church, have no opportunity to defend themselves. Thus can Jewry easily continue its unexpected advances for enslavement and destruction of the Holy Church of Christ and of mankind.

One must bear in mind that all zealous clergy who have carefully worked out the Liturgy and the rites, and Holy Church, which in the course of centuries has made these part of itself, had good reason for certain, very clear allusions to the Jews. When Holy Church accepted them, it has in no wise erred, as those assert, who support Jewry, but as divine institution has performed the correct decision. In addition, there exists the plan to abolish tradition as source of revelation, as we already investigated in other chapters and alluded to the fact that the chief aim of this infamous manoeuvre is to abolish the highly anti-Jewish determinations in Bulls and Council Laws, and to abolish the doctrine of the fathers as doctrine of the Church, even if other reasons are given for this.



Errors of the Nazis and Imperialists

When Russia was conquered by Communism, millions of Christians were murdered by the Soviet Jews, and in Hungary and Bavaria, towards the end of the 1st world war, Marxist coups d'Etats took place. Europe was justly disturbed. It saw itself directly threatened by subjection and enslavement through the seemingly irresistible Red avalanche, especially on account of the complicity of the secret Jewish government in London and the victory of the separatist tendencies in the U.S.A.

The visible predominating participation of the Jews, not only in the Communist revolution in Russia, but also in the revolutions in Hungary and Germany, opened the eyes of many European patriots and allowed them to recognise that the Red conspiracy was a tool of Jewish Imperialism. Russian monarchist writers had already warned the world, and subsequently Frenchmen, Rumanians, Spaniards, North Americans, Germans and others from various parts of the world and of different race and religion have drawn attention to the same danger. When it appeared as if Europe had been conquered by Jewish Imperialism and its Communist revolution, various patriotic organisations arose on the old continent and attempted to save their lands from the danger threatening them. They would perhaps have been successful in this, if the most important group, the National Socialist Workers Party of Germany, had not arrived upon false paths, which caused this European revival to fail sorrowfully.

All peoples have the right to justified defence against the attacks of Jewish Imperialism. If the Nazis had limited themselves to saving their people and Europe in the face of the deadly threat, no one could reproach them and perhaps they would have had success with such a praiseworthy enterprise. Unfortunately, into the National-Socialist movement imperialistic, aggressive tendencies against other peoples and races crept in. Even the Jewish racial hatred would not have been dangerous if it had remained limited to seizing upon internal measures for the betterment of its race or racial union. Even mixed marriages with the Jewish people could be forbidden, without that we protested against it. What causes Jewish race hatred to be unacceptable and dangerous, is its aggressive imperialist tendency to conquer and to enslave other peoples and is made authoritative to the harm of the legitimate rights of other races.

The same holds for the Nazi race hatred. No one can deny the great capacities of the Nordic race and refuse the German people the right to improve the good qualities of its race, or better expressed, of the complex of races. No one can also dispute its right to defend itself against Jewish Imperialism, and less still Holy Church which for nineteen centuries long has fought tenaciously and heroically against the cunning of the Synagogue of Satan. But it is not permissible that a nationalism or a so-called race hygiene strikes out upon imperialist paths and injures the legitimate rights of other peoples or sets itself up above them. The unjust invasion of Poland, the repellent Pact with Russia to divide the Polish territory, the violent conquest of Bohemia and Moravia, the attacks against neutral peoples, the over-estimation of German superiority and the under-estimation of the quality of other peoples, which the Nazis so greatly promoted, and which damaged so much their relations with their allies, were only a logical consequence of the Imperialist racial hatred which the National Socialist movement subjected itself to, and in a certain aspect is very similar to the Imperialist race hatred of the Jews.

Another serious consequence of the preceding were the events in the Ukraine, where the Germans were received as saviours, and which could have been one of their most loyal, most valuable allies against the Kremlin, but soon became an enemy on grounds of the policy of conquest and subjection which the Nazis pursued in this land, for instead of as liberators they came as cruel conquerors.

With the race hatred of the Nazis one must certainly very well distinguish between the purely defensive and the aggressive or Imperialist aspect. They first wished to drive the Jews from government posts and in general from valuable positions, which they occupied in German society. The Nazis only did what Holy Catholic Church has ordered upon various occasions during the last fourteen centuries as a measure to preserve Christianity from the conquest and revolutionary activity of Jewish infiltration.

The writings of the Church Fathers as well as various Papal Bulls and Council Laws give us evidence of the struggle of Holy Church, in order to depose the Jews from public offices and leading positions in the Christian states, since they have always utilised these in order to destroy Christianity and to subjugate the Christian peoples.

We have already investigated how the Church applied all possible means and even attempted to keep the Jews remote from the social and family life of Christians. For this reason we could also not criticise this aspect of the Nazi race policy, for we would as a result blame Holy Church, and as Catholics we could not do this. On the other hand, the aggressive Imperialist aspect of Nazi race hatred is absolutely to be condemned and rejected. For if the so-called Nordic race with its great scientific, artistic, and political talent is to preserve, cultivate and apply its outstanding talents to the well-being and service of other races, as the Nazis wished.

With such a mode of thought it is incomprehensible that this alliance between Nazi Germany and the Japanese Empire could have been honest and effective, for the Japanese Nationalists also founded their movement for freedom upon a racial Imperialism, which was just as extreme and dangerous as the Nazistic, and wishes to aid the yellow race to world domination under the leadership of the Japanese. With this fateful ideal in mind they attacked China and fell upon other peoples. How under these circumstances could the two Imperialists work together loyally and successfully? To this lack of cooperation on the part of both allies their defeat in the last world war is to be attributed. Even if the Jew Roosevelt, as respected North American patriots have proved, did everything in order to encourage the Japanese attack upon Pearl Harbour, then nevertheless the Japanese government, if it had not had such insane Imperialist intentions, would not have fallen into the trap, which international Jewry had laid for it.

As we already said in another passage, all great peoples of the world have unfortunately inclined to Imperialism and the subjugation of other peoples in favour of their own. The Assyrians, Chaldaeans, Persians, Greeks, Carthaginians, Spaniards, Portuguese, Turks, Dutch, French, English, Russians and North Americans did the same in this respect.

In connection with Imperialism, we could repeat the divine sentence of our Lord Jesus: "He who is without sin amongst you cast first the stone." All men, without difference of race or religion, must understand that every new Imperialist enterprise is not only unjust but is also suicidal, for in face of the deadly threat hovering over all religions and peoples of the world from Jewish Imperialism and its Communist revolution we have no other choice—as our elementary self-preservation instinct tells us—than at least to join together in the political realm. For only through the uniting of the peoples and the alliance of all religions can a coalition come into existence which is strong enough to save us and mankind from the Jewish-Communist slavery threatening us all to the same measure. This great alliance can only be concluded, if a real feeling of brotherhood exists among the peoples and a respect of the natural right of each individual.

It would be fateful and catastrophic if the movements for freedom against Jewish Imperialism and its Communist revolution, which arise in different nations of the world, became Imperialist nationalisms. For then the defence of the peoples would be impossible, which at these moments is so necessary, in order to triumph over Jewish Imperialism. We would once again fail with this perhaps last opportunity, in order to save ourselves, for the Jews and their Freemasonic and Communist satellites would skilfully utilise every Imperialist tendency of an anti-Jewish liberation movement, in order to set the threatened peoples against it, just as was the case in the last world war.

This is a decisive moment in history, and we have only a few years to liberate ourselves from Jewish-Communist slavery. The liberation movements which in several countries fight against Jewish Imperialism, should understand that today such conduct is suicidal and should therefore zealously fight, not only to liberate their peoples from the Jews, but to also unite in a brotherly way with similar liberation movements, so that the whole of mankind can be freed, including naturally the unfortunate peoples, who are already subjected by Red totalitarianism. The Imperialist Jews would be defeated by a closely allied world. But their victory over a mankind split up on the political realm in national, racial or religious rivalries is certain.

National and racial rivalries should be laid aside by wav of peaceful negotiations. Differences of opinion in the religious domain should be decided in an honourable, peaceful, theological discussion, which in the long run gives the right to those who deserve it, but prevents that these antagonisms degenerate into religious wars or violent conflicts, which always make impossible a political uniting of the peoples, which is so neces-sary, in the first place to eliminate the threat by Jewish Imperialism and later to secure world peace, which is indis-pensable for the progress and maintenance of the human race.

We have already mentioned another tragic fault of the Nazis, who in their struggle against Jewish Imperialism made no difference between the ancient chosen people, which provided us with our Lord Jesus, the Holy Virgin Mary, the Prophets and Apostles, and the sons of the Devil, as Jesus called the sectarians of the Synagogue of Satan who denied Him, crucified Him and have bitterly fought His Holy Church in the course of centuries. With this erroneous thesis the theoreticians of Nazism take up an anti-Christian conduct, which was to make impossible the traditional highest Christian union of Europe against Jewish Imperialism and thus also prevented the victory.

Whoever is still so simple as to believe that Christianity can easily be destroyed without divine help, should at least see the facts as they are. For if the mighty Roman Empire was not successful in three long centuries of merciless persecution, if the criminal Jews in the Soviet Union did not achieve it in 45 years of bloody terror, then still less will any modern Imperialism be successful, which in addition must still simultaneously conflict with the secret, enormous power of international Jewry.

We stand at the edge of an abyss, and the unbelievers and even the adherents of anti-Christian tendencies must, if they are not blind to the threatening danger, understand that we must all lay aside our dislikes and our national or religious resentment and must organise a common defence against the deadly enemy threatening us all. If we continue to think in terms of national hatred, revenge for injustice done and religious rivalries, we will all perish in the ever increasing onslaught of Jewish Imperialism and its Communist revolution. We must therefore all make efforts to bring about this unity, which is so necessary in order to save ourselves. In this chapter we decline to comment upon the slaughtering of the Jews by the Nazis, for we deal with this in the 3rd and 4th chapter of the part of this book which bears the heading "The Synagogue of Satan".

We should condemn for ever the war between the individual states, because it is first of all catastrophic for all and secondly aids the totalitarian Imperialism of Jewry most securely to the final victory. We must ally ourselves against Jewish Imperialism and also liberate our own peoples and all the others who are subjected by Jews, so that after victory over the worst form of Imperialism which has ever existed in the world—which hypocritically preaches peace but constantly furthers war—all lands of the earth can form a world organisation which, with respect for the legitimate rights of all, secures world peace, promotes the truth and the progress of mankind, and raises the living standard of all men, especially that of the economically weak strata, as high as possible and simultaneously fights to bring men nearer to God, the beginning and the end of the whole Universe.

The failure of the League of Nations and of the UNO is—as we shall investigate further in the 2nd volume of this work—to be traced back to the fact that both institutions, even if they announce the noblest most humanitarian aims, are controlled by the secret power of Jewry and Freemasonry and are used to promote the victory of the Imperialist plans of the Synagogue.

We anxiously call upon the patriots in the U.S.A. and England, that in the liberation of their nations from the Jewish yoke they may not enter upon the suicidal path of Imperialism. We make the same summons to the heroic-minded President Nasser of Egypt and the patriots of the other nations of the world who fight for the same goal.

The struggle for Arab unity is without doubt just. But if it is achieved, it must not pass over from nationalism to Imperialism. For by this it would give the Jews of the world the wonderful opportunity of suppressing Arab Nationalism, just as they did with Marxist Imperialism, which unintentionally gave the Synagogue the opportunity to destroy nationalistic Germany. The National Socialists hampered for a time Jewish Imperialism and had raised the living standards of the working classes in astonishing degree.

Thus the revival of Germany achieved in a few years was once again destroyed through the Imperialist ambitions of the very same creators of the revival. The great peoples and leaders easily become egocentric through repeated success in their important enterprises and often devote themselves to suicidal Imperialist intentions. Let us think, for example, of Napoleon, who snatched rule over the French revolution from the dark forces of Jewry, made it into a really national undertaking and completed the miracle of making a destroyed anarchistic France into the most important military power of the world. If Napoleon had not allowed himself to be led by his unlimited Imperialist ambition, then his work would have been of longer duration. The successes give the leaders and peoples a feeling of superiority, which drives the one or others to a kind of delusion of grandeur and causes them to forge Imperialist plans which finally leads them to collapse, especially in times when Jewish Imperialism utilises all these situations in order to stir up all the other peoples to struggle and war against those powers and leaders who disturb or endanger the plans for domination of the Synagogue of Satan.