Plot Against the Church: Part 4 - Maurice Pinay




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.