Plot Against the Church: Part 4 - Maurice Pinay




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.