Plot Against the Church: Part 4 - Maurice Pinay




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. "