Plot Against the Church: Part 4 - Maurice Pinay




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.