PART FOUR

THE “JEWISH FIFTH COLUMN” IN THE CLERGY

CHAPTER ONE

THE OCTOPUS STRANGLING CHRISTIANITY

The Freemasonic­Jacobin revolution was successful in ruining the whole of Christianity, according to the same method that now triumphs in overwhelming form in the Jewish­Communist revolution: for the Holy Catholic Church and the whole of Christianity 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 it, 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 East­European states), and now has the plan of enslaving the rest of mankind.

The lasting victory of the Jewish­Freemasonic and Jewish­Communist 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 Churches1 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 centuries­long 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 crypto­Jewish 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 Jewish­Communist 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 so­called 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 Freemasonic­Jacobin and Jewish­Communist ones of the present time.

Those Catholic clergy who are horrified at mention of the word Inquisition because they are influenced by the age­old 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 well­founded 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.

CHAPTER TWO

THE 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.

In his “History of the Marranos”, published by Editorial Israel of Buenos Aires, 1946, Jewish Year 5706, he says:

“Introduction: The Early Life of Crypto­Jewry. Crypto­Jewry 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 (‘scheat­ha­schemad’). 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 (590­604) 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 French­Jewish 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 newly­made 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 crypto­Jews. 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 crypto­Jews 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 pseudo­Messiah 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 crypto­Jewry 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 (612­620), a very stiff­necked 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 newly­converted 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. New­converts 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.”2

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

1. That crypto­Judaism 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

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:

Chapter XX. “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.’”6

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 watching­over 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 Jewish­Freemasonic triumphs and afterwards the Jewish­Communist 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 Chapter II of the “Letter to the Galatians”: “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.”7

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.”8

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.’12

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.’”13

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.14

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.15

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.”16

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”.17

The “Jewish Encyclopaedia” asserts that Gnosticism had a “Jewish character” before it was transformed into a Christian one.”18

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.19 On the other hand the “Jewish­Castilian 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.20

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 Greco­Roman and Egyptian­Oriental 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, Neo­Platonic, 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 crypto­Jew 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.21 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.”22

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.”23 And we must not forget, that Valentine – the false Christ and crypto­Jew 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,24 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.”25

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.26

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 Illuminés” 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.”27

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,28 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 crypto­Jewish “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

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 Arles 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 Jewish­Communist threat, which, exactly as in the case of the Jewish­Arian 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.32

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 Jewish­Freemasonic or Jewish­Communist 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.

CHAPTER SIX

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 re­establishment 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 Jewish­Castilian 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 setting­in of Christian persecutions.”33

CHAPTER SEVEN

SAINT JOHN CHRYSOSTOM AND SAINT 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 Jew­friendly 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.”34

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 anti­Jewish 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 (388). 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.”35

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

“The Middle Ages began for Jewry with Theodosius II (408­450), 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.”40

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 drawn­out 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 half­naked 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.’’41

In its turn, the “Jewish­Castilian Encyclopaedia” already quoted states under the word Cyril in this reference:

“Cyril (Saint) of Alexandria, Patriarch (376­444). 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.”42

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 half­naked 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.”43

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

history books what had occurred by inserting hair­raising 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.”44

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.”45

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), wh0, 0n 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:

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.”49

The historian and great friend of the Jews, José 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.”50

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 “Jewish­Castilian 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 Arles (508) against Clovis, the king of the Franks, and in that of Naples (537) against Justinian.”51

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.”52

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.”53

In his turn, the Jewish historian Cecil Roth refers to the fact, that the Arian Visigoths favoured the Jews, in contrast to the

54

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.”55

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.

CHAPTER TEN

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 anti­Jewish reaction in the lands newly conquered for the Church of Rome.

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.60

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.”61
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.”62

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.63

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 “Jewish­Castilian Encyclopaedia” refers to, which says the following in this connection:

“Leo VI the Philosopher (Byzantine Emperor), son of Basil, re­established religious freedom for the purpose of preventing the appearance of false Christians.”64

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.”65

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 anti­canonical. 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

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.”73 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.74

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 anti­Jewish 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 anti­Jewish 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 Semitophile 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.”75 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

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.”80

Canon 64 rejects the capacity of giving witness and in fact here not by the open Jews, but by the crypto­Jewish 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 LXIV. 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…”81

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 says: “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.”82

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 weak­minded 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 far­reaching 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”.83 It is entirely natural that the anti­Jewish 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.

(continued)

[1] Here we avoid using hard words against those churches, in order to support the wish of our Holy Father, John XXIII, of attaining a drawing closer together of the Christian Churches.
[2] Cecil Roth, History of the Marranos, Israel Publishers, Buenos Aires, 1946. 57506, pp. 11­18.
[3] Bible, Gospel of Saint John, Chapter II, Verses 23­24.

[4] Bible, Gospel of Saint John, Chapter VIII, Verses 31­59.
[5] Bible, Apocalypse, Chapter II, Verses 1­2.
[6] Bible, Acts of the Apostles, Chapter XX, Verses 18­19 and 28­31.
[7] Bible, Letter of Saint Paul to the Galatians, Chapter II, Verses 4­5.
[8] Bible, Letter of Saint Paul to Titus, Chapter I, Verse 10.
[9] Bible, Second Letter of Saint Paul to the Corinthians, Chapter II, Verses 12­15. [10] Bible, Second Epistle of Saint Peter, Chapter II.
[11] John Yarker, The Arcane Schools, pp. 167, 365.
[12] Bible, Acts of the Apostles, Chapter VIII, verses mentioned.
[13] Bible, Acts of the Apostles, Chapter VIII, Verse 24.
[14] William Thomas Walsh, Philip II. Espasa Calpe, p. 206.
[15] J. Matter, Histoire du Gnosticisme. Ed. 1844. Vol. I, pp. 12, 44.
[16] Nesta H. Webster, Secret Societies and Subversive Movements, pp. 27­29.