by Don Curzio Nitoglia.
Translated into English by Roberto Hope, from a Spanish translation of the Italian original published at www.doncurzionitoglia.com/giudeo_protestantesimo.htm. The Spanish version may be found at: http://lascadenasdeobligado.blogspot.mx/2014/11/l-judeo-protestantismo-anglicano-don.html
The Anglican Schism
After Henry VIII's schism, Protestants in England formed a net of families wielding great economic and political power. The two distinctive characteristics of pre-Reformation Christendom had been: a) the primacy of the spiritual over the material, of the Church over the State; and b) the Church's opposition to usury and chrematistics. (According to Aristotle and Saint Thomas Aquinas, 'chrematistics' is the attitude of trying to become ever wealthier, as if attaining wealth were the end of man and not a means of living with dignity; whereas 'economy' is the virtue of prudence, subordinated to the ultimate end, and applied to the decorous sustenance of the family and of the home).
As a consequence, with the separation of the kingdom from the Pope, usury became established, resulting in one of the major incentives in the Anglican revolutionary struggle against the Church's hegemony in European culture. Indeed, born from Henry VIII's lust, from the thirsty rebellion against Peter, and from enrichment at the expense of the Roman Church, Anglicanism cannot be called a religion in the proper sense of the word. It is actually a heretic concentrate of three concupiscences (sensuality, pride, and avarice); in other words, it is a counter-religion. This first alliance among licentiousness (free divorce), liberalism (separation of Church and State), hyper-capitalism (chrematistics), and revolution made its first appearance in England when the king, wishing to divorce his legitimate wife, separated himself from the Pope, consecrating himself as 'pope', and when families in the 'nobility' started getting ignobly richer by taking advantage of the property of the Church, establishing themselves as the conservative 'elite' of Great Britain, where, as in the rest of the world, nobility is not always a synonym of 'elite' or 'aristocracy' or vice-versa.
Hebraism in England
In economic matters, Anglicans are inspired in the Hebrews (m. Jones, The Revolutionary Jew). Jews had been officially expelled from England in 1290 after the ritual homicide of a child, William of Norwich (Toaff, Pasque di sangue).This type of expulsions normally applied to Hebrews who wished to continue practicing their religion (only 16,000 Hebrews left England in 1290), while the majority remained with a lifestyle like that of the Marranos, masked as Christian. These Marranos constituted a natural network or system to sustain the rest of the Hebrews who returned secretly to England in subsequent centuries, beginning at the time of Oliver Cromwell. Then the times ripened, increasing the Hebrew influence over English culture ever more, hidden behind the mask of a 'reformed' or Anglican faith. Many have noticed this transformation of English culture over such period, and the consequent growth of Great Britain as a Philo-Semitic nation. Barbara Tuchman, American historian, (Boble and Swird), noted that “England changed in the Sixteenth Century, although an exact date cannot be fixed, [...] reaching the point of converting the God of Abraham, of Isaac, and of Jacob into the English God. And 'the heroes of the Old Testament substituted for the Catholic saints.'
Sola scriptura as an opening to Judaization
Tuchman maintains that the main reason for England's Judaization can be traced to a very rabbinic translation of the Bible made by William Tyndale, which began to be smuggled into England in 1526, transported by Sephardic Jewish merchants in double-bottom wine barrels. Tyndale's translation of the Bible, according to Tuchman, converted England into a Judaizing nation from that time until the Balfour declaration (1917) which established Hebrews in Palestine.
When the Bible has been adulterated it turns into 'a ferment of extraordinary violence' (Maritain, 'Three Reformers'). Sola scriptura leads naturally to Judaization, and Judaization leads naturally to revolution, the same way as today the 'Mass alone', may lead to the Judaization of the Catholic world still linked with the apostolic tradition, especially if the 'dogma' of the Holocaust is accepted (according to the modernistic view of the heterogeneous evolution of dogma), surrendering to Jewish finance, which is tantamount to 'putting the sheep under the care of the wolf'. This has come about in ecclesial environments, theology-wise with the Declaration Nostra Aetate, and economy-wise with the designation of masons and Jewish financiers in the Vatican Bank (IOR) which lead it to collapse in the seventies and eighties. Once the Church was repudiated as judge of the Holy Scripture, the Bible was no longer read in accordance with the spirit, but in accordance with the flesh or the letter, which is the same way as the Hebrews read it, as a means to establish paradise on earth, and a screen in face of anxiety, pride and sensuality. The Gospel is understood carnally as soon as it comes separated from the Church (“the letter gives life, the letter kills' Saint Paul) justifying violations on matters of chastity, of usury and of financial speculation, being Switzerland and Amsterdam / Antwerp the masters in Europe and London, and New York the masters in the world.
Cromwell and Puritanism
This Judaizing tendency reached its full bloom when Oliver Cromwell became a dictator in England, since, as Tuchman maintains: 'With the Puritans arrived an invasion of Hebraism stressing the influence of the Old Testament' Tuchman also mentions that the scripture is transformed into a pretext for avarice when she affirms that the Puritans followed the Old Testament verbatim, as they saw their own desires reflected there'. Then Puritanism signified the end of Christian morality by importing Hebrew uses. The general tendency of Puritanism since the Sixteenth Century consisted in discarding Christian morals and putting Hebrew customs in English life, which signified a regression of social morality to a very low level, implemented in the country and abroad. The first manifestation of this moral regression was the spreading of poverty in a scandalous way, culminating in the Nineteenth Century with the 'Industrial Revolution', which brought about the Soviet Communist Revolution, poverty which characterized English life for two centuries. 'From the middle of the Sixteenth Century (Tuchman) it is possible to talk of a revolution, an international political movement, bent on totally discarding the medieval vision of the world, substituting it with 'some novel thing'
From Talmudism to Super-Capitalism.
That new thing in England meant justifying greed, avarice, pride, and sensuality; justification which was subsequently known as liberal super-capitalism, which would channel all wealth to the power of the revolutionaries, thanks to the robbery of Church properties (see Cesare Tommasi de Lampedusa's 'Il Gattopardo'), which lead them to imitate the Hebrews both in theology and in economics. None of these advances in finance would have been achieved without the intentional collaboration of the Hebrews, which was offered in several ways. As the Hebrews, the wealthiest families supported the heretic forces in religion and liberalism in politics (Walsh). In economy, it meant usury, a system which lord Francis Bacon (†1626) explicitly defended in one of his essays. England is converted into a second Judea, not only because the Bible was read and it had been translated into English by the rabbis, but especially because the most important families, promoters of the massive distribution of the heretical translations, used the Bible — which since that time each one had the right to interpret his own way — as a justification to give himself to usury, pride and sensuality, and because economic means were used to consolidate themselves in the political power.
Liberty, in these and in other ambits of life, implied the right of the potentates to determine what was true. Everyone was free to interpret the Bible his own way. But if such interpretation did not accommodate the interests of the potentates, these had the decisive reason. When the dissidents became actually stronger in the State Church, the result was the civil war which would later come about in the country. Once the ecclesial relation which united England with Rome, the relation which united the Englishmen among themselves was fatally weakened, because once England ceased being a Catholic nation it transforms itself into an 'ideological' nation, the new government favoring the foreigners against the natives (as it happens in Maastricht's Europe today), which would most surely have opposed, including those that simply did not understand what was occurring. Both the dissidents and the unwary were displaced by the foreign tide, which favored immigrants over natives. In this form, the Protestant was left outside of the community as a foreigner or stateless person par excellence.
Whether he was a proto-Puritan in England, a Huguenot in France or a Calvinist in the Netherlands, he would secretly obey the obscure conjuration coming from Geneve, not the interests of his country (as it happens now with the Zionists who live away from Israel), and which interests were always manipulated to favor the elites which govern such countries.
The Protestant Spirit and Super-Capitalism
England was the country which converted finance into an arm more powerful than all the armies of Spain's Philip II. Revolution for Münsters Anabaptists meant communism. In England it was known not as the 'opposite of communism' (collectivist materialism) but as a 'communism of the opposite sign', an individualist communism, not collectivist, in other words, a 'conservative revolution' promoted by neo-conservatives, known as liberal super-capitalism. As Marx correctly understood, super-capitalism began with the robbery of Church properties. The robbery continued when the wealth of the Church was put to the service of the kingdom of Mammon, which is to say when the English families enriched with the property of the Church decided to go in business associating themselves with the Hebrew usury monopoly. The same thing happened during the Italian 'Risorgimento'
December 20, 2010