The Jew In the Mystery of History

 The Jew in the Mystery of History 

By Father Julio Meinvielle (Argentinian priest 1905 - 1973)

Translated from the Spanish by Roberto Hope

Translator’s note: In this and a number of future posts, I intend to publish my translation of the entire 145 page sixth edition of Father Meinvielle’s book. This particular post only includes the prologues to the first, third and sixth editions. The subsequent ones will contain chapter by chapter the actual contents of the book .

Only in the faith and in the love of Christ can your reconciliation be attained

To the extent that you separate from Christ, you will increase the burden of your sins and you will also increase your mutual enmity. Christ is the Greatness and union of the Jews with the gentiles because Emmanuel was given to us as Peace to all men of good will.

And Christ, stumbling block, risen above, beyond time and space, with the arms stretched, will divide this people in two; the ones in the person of the Apostles will be the great instruments of God's Mercy  in the Founding and Propagation of the Church; the others in the person of the scribes and pharisees, shall be instruments of Divine Justice in the Kingdom of Satan, in his work of perdition of the Church and of the souls.

Prologue to the first edition

It is not possible to pretend that the topic of the present book is not an extremely difficult and extremely fascinating one.

Difficult because the Jewish people fills the entire history of God and men. What period in history can be written without mentioning this people? Without mentioning this people, be it glorifying it or condemning it, but it is mandatory to make mention of it. Two are the mysteries of history, a Jewish writer has said (Fleg, Jesus Racontté par le Juif Errant, p.177): Jesus is a mystery just as Israel is a mystery!. And when you put these two mysteries together, do you want me to tell you what happens? There is a third mystery, even more mysterious, itself alone, than the other two. 

Fascinating because, who can deal with the Jewish people without a sentiment of admiration or of contempt, or of both at the same time? A people which one day brought Christ to us, a people that rejected Him, a people infiltrated in the midst of other peoples not to blend with them but to  callously devour their substance; a people ever dominated, but a people always filled with an insolent desire for domination.

Still more fascinating now because the domination of this people, here and everywhere, is becoming ever more effective. Because the Jews dominate our governments as creditors do their debtors. And this domination is made felt in the international politics of nations, in the internal policy of the parties, in the economic orientation of the nations; this domination is made felt in the public instruction ministries, in the formation of teachers, in the mentality of university students; Jewish domination is exercised on the banks, on financial consortiums, and on all the complicated mechanisms of gold, of currencies, of payments, this unfolds irremediably under their powerful dominion; the Jews dominate the world´s information agencies, the newspapers, magazines, pamphlets, in a way that the mass of the people gets to have its mentality forged in the Jewish molds; and Jews dominate in the wide sector of entertainment, and impose that way the fashions, control the brothels, monopolize the film industry and the radio stations so that Christian customs get to be shaped in conformity with their impositions.

Where does the Jew not dominate? Here in our country, what vital spot exists in our region in which the Jew is not being benefited with the best of our wealth, at the same time that he is poisoning our people with the most pernicious of ideas and entertainment? Buenos Aires, this great Babylon offers us a typical example. Every day its progress is greater, every day the Judaic power over it is also greater. The Jews control here our currency, our wheat, our corn, our linen, our meat, our bread, our milk, our incipient industries, everything that can report a profit, and at the same time it is they who sow and foster the dissolvent ideas against our Religion, against our Fatherland, against our Homes; it is they the ones who foster the hate between laborers and employers, between the bourgeoisie and the proletariat, they are the most passionate agents of socialism and communism, they are the most powerful capital providers in whatever burlesque and nightclub infecting the city.

It can be said that all the money taken by the jews from the fertility of our soil and the work of our hands will then be invested in poisoning our intelligence. And what we see here can be seen in every place and time. The Jew, carried away by the frenzy of world domination, takes the wealth away from the peoples and sows desolation. Two thousand years has the tenacity of his race persevered in this task, and is now about to achieve effective world domination.

And to think that this proscribed people, which, without assimilating, lives mixed in the midst of all peoples, through the most diverse vicissitudes, intact always and everywhere, incorruptible, unmistakable, and conspiring against everyone, is the greatest lineage on earth!

The greatest lineage because this lineage has a 6,000 year indestructible history. The greatest lineage because Christ, Son of the Living God, took flesh from it.

And well, this people, which here and everywhere, now and in the twenty centuries of Christian Civilization, fills everything in spite of being an infinitesimal minority, what is its origin? how and why does it perpetuate itself? what fate belongs to it in history? what attitude should be taken in face of it? This is what I pretend to explain in the following chapters.

Explain, I say, because these pages pretend to be an explanation of the Jew and, in this case, the only one possible, a theological explanation. Theology is the science of God’s mysteries. God's mysteries are the inscrutable judgments of the Most High, which are made known to us when He considers it fit to manifest them to us. Without His manifestation we would never be able even to glimpse into.

Now, as Catholic theology teaches us, the Jew is the object of a very special calling of God. Only theological light can explain the Jew. Neither psychology, nor biological sciences, nor even the purely historical sciences can explain this problem of the Jew, eternal universal problem, which fills history for its three dimensions; a problem which, for its condition itself, requires a universal, eternal explanation that is valid today, yesterday, and always. An explanation which, just as God, has to be eternal; that is, theological.

Is it necessary to forewarn our readers that these lessons, which touch a red-hot problem live, are not in themselves meant to justify the semite or antisemite action? Both terms tend to belittle a deeper and more universal problem. In the Judaic problem it is not Sem against Japhet who fight, but Lucifer against Jehova, the old Adam against the new Adam, the serpent against the Virgin, Ishmael against Isaac, Esau against Jacob, the Dragon against Christ. At the same time that Catholic Theology shall shed light on the “itinerant mystery” which every Jew is, it shall indicate the conditions for coexistence between Jews and Christians, of brethren peoples which are to live separated until God’s mercy decrees their reconciliation.

Buenos Aires, 1936.

Prologue to the third edition

The first edition of my essay is already more than twenty years old. But its position has not changed in the least. Nor can it ever change. In examining the reason for the Jewish problem ‒ a problem as fundamental as history itself ‒ we have tried above all to identify its root cause. And it lies not in economics, nor in politics, nor in sociology, nor in anthropology, but solely in theology. The Jewish people is a sacred people, chosen by God from among all other peoples to fulfill the salvific mission in humankind, which consists in bringing our Redeemer out from its flesh. But this people, in part, has made itself unfaithful to its calling, and for that reason fulfils in humankind the sacred and diabolical mission of corrupting and dominating all nations.

This book pretends to be a meditation ‒ a simple meditation ‒ on precisely this point, to highlight it with all its strength and have it penetrate the distracted mind of modern man.

The study of precisely this point has led us to add a fourth chapter in this edition, entitled “The Jew in the Mystery of History”, in which the exceptional role the Jew is called to perform in history and in eschatology is considered. This consideration is also of a theological nature, based on the exegesis of chapters nine, ten, and eleven of Saint Paul’s Letter to the Romans.

In adding this new chapter we took great care not to remove anything of what was there before. However, the general viewpoint on which the problem appeared to be focused throughout the entire book was as if transported to a different level, which makes it less polemic. For the same reason, we chose to change the title under which the first and second editions appeared. So, indeed, our book will be titled “The Jew in the Mystery of History.”

As dissension between Jews and Christians regarding the perversity of the Talmud, true and  only sacred book of the Jews, have persisted until now, we have used for this edition, the famous book by I. B. Prainatis “Cristo e cristiani nel Talmud”, where its author photographically reproduces the Hebrew text of those passages where the Talmud refers to Christ and to Christians, By way of sample, so that the readers get a precise idea of the value of Prainatis’ work, we reproduce a photographical copy of some pages of said book in this edition.

The rewordings we have introduced in some passages of this edition do not affect its contents in the least, but try to reinforce it.

The Author.

Feast of Apostles Saint Peter and Saint Paul, 1959.

Prologue to the sixth edition

I: This here is a profoundly serious book. And if this claim results to be evident given the distinguished capacity of the author, it is not so evident, however, by the nature of the topic covered.

So much has been said and written about the persecution of the Jews; so much have the minds been sensitized to the phantom of totalitarianism; so much has public opinion been conditioned with the menace ‒ supposedly constant ‒ of antisemitism; and so much has it been fantasized around the alleged resurgence of the Third Reich, that it has become impossible to face the Jewish problem critically without being charged with repeated apriorisms.

That of “Nazi” is the first and inescapable one, and it appears that Nazism causes concern only in what it has of antihebraic. At the time of admonitions never its hatred of Christ and Catholicism 1 remembered; just as those who so much flaunt their repudiation of National Socialism never invoke their manifest rejection of the Cross and of the Church, rejection whose paradoxical similarity with certain rabbinic prescriptions has not failed to call the attention of some observers. But additionally, he who objects, questions or judges Judaism, will become a “pamphleteer” or, if possible, a madman. No one will ever dare to grant him the standing of lucidity or of scientific scholarship. 

Such being the state of things ‒ and here we expressly include Argentina and this book in the described situation ‒ forgive us for repeating our initial observation: This here is, effectively, a serious book. Written with the methodological rigour of the sciences, with the lucidity of the service to Truth and with the necessary charity for that of Saint Augustine’s: “suppress the error, but love the one who errs”. Each thesis has a thorough grounding and a solid backing. The reader will find neither an inclination toward heterodoxy nor vain impetuosity, nor fantastic or capricious protestations. Neither will here be found aggressive nor rancorous attitudes, as those that becloud intelligences and twist behaviors.

Meinvielle knew quite well what he expressed. His theological wisdom was the product of an effort and a gift of intelligence. With it he would make intelligible the entire course of the ages. His rigorous political and social information provided him with the necessary facts to show their reality with all its heartrending miseries, but also with its recondite hopes.

He could then, implacably, draw the veil of the new and old “artificial fables” (2. Peter. 1, 16); and as the best apologists, he wrote with faith, that though persecuted and threatened, history will culminate with the triumph of the faith; but precisely in the mystery of history ‒ of history theologically understood, which is the only way to understand it ‒ he found the reason and the key to the Jew.

II. The book is comprised of four fundamental parts. In the first one “The Jew according to Catholic theology”, Meinvielle begins by centering the analysis in its exact point; that is, in and from the theological sphere. Those who see in Judaism a political, economic, racial or cultural question are mistaken. Being so without doubt, it is not reduced to that, nor should the accidents be confused with the essence. Judaism is, above all, a theological question. Only theology can unveil to us the drama and the enigma of the greatest and most miserable lineage on earth. That which was elected but balked; that of the fidelity of Abraham and of the treason of Judas; that of Ishmael and Isaac, that of Esau and Jacob; the lineage that engendered Mary and killed the Redeemer.

Since then, since the ineffable crime of Calvary, only two opposing ways remain open: the Christian and the Jewish. But also since then, the Jews are ”theological enemies”, with a “universal, inevitable and terrible” enmity of which Christians should guard and defend against. Even more, they are duty bound to it “until God’s mercy should decree the time of reconciliation”. Reconciliation which should only take place ‒ it needs be recalled in this time of unheard of eclecticism ‒ when the Jews recognize, accept, and fervently love Our Lord Jesus Christ. 

To contribute to this recognition, to this penitential acceptance and this repentant love, must be the main reason why the Church has been fostering bonds with the Jews. But if this purpose does not signify an unabdicable mission, such bonds not only will be unconducive, but risky to the spiritual integrity as it has been happening in some cases.

In the second part: “The Jew and the Christian peoples” four tremendously grave and true accusations are formulated: “1. how the Jews, carried away by a satanic hatred, seek the destruction of Christianity; 2. how they conspire against the Christian states that give them shelter; 3. how they appropriate the property of Christians; and 4. How they exterminate Christians, taking away their lives, when they can.”

It is useless to clarify to him who is not disposed to a serene and receptive reading, that these formulations are not inventions, nor are they motivated by hate; nor do they constitute an incitement to antisemitism, which the author expressly and categorically condemns with the authority of the Church.

Meinvielle, does nothing but on the one hand quote the Talmud and representative Jewish authors, clarifying the ruses to which they have resorted to prevent their genuine reading and dissemination; such is the case of the Israeli Synod gathered in Poland in 1631 o the conspiration against Father Pranaitis finally murdered. 2 But, on the other hand, Father Meinvielle bases his accusations on the word of the Gospel itself and of the Church; on those unequivocal documents in which the Magisterium pointed out to the Jewish danger, the imperious need to seek their conversion, coupled with the one of preserving ourselves from their negative influence.

The third part: “The Jew and the de-Christianized peoples” could serve as an answer to a basic conundrum, sometimes formulated with suspect candor: what have the Jews done? what are their deeds and their fruits over time? The true answer leads us to the mystery of iniquity. Because inquiring on human events, behind the iniquity, the Jew always shows his face.

We have not been referring to personal cases; it is not this or that israelite who can be pointed to us ‒ praiseworthy, selfless, or sinner like any other contingent being ‒ the target of those assertions. It is the Judaic spirit which has been advancing implacably.

From the first persecutions of Christians ‒ read the Acts of the Apostles, the Acts of the Martyrs, the confessions of the apologists ‒ through the present attacks of Zionism, it is a proven constant that Judaic is the sense of the Global Anti-Christian Revolution, as Judaic are its plans, its principles, and its protagonists.

Jewish was the triumphant spirit of the Renaissance and the reformation, Jewish the inspiration that spurs Freemasonry; Jewish creations are Capitalism and Communism, Jewish machination the crisis which now devastates the Church by the combined forces of Progressivism, and all the de-sacralizing currents.3

The journalistic sentimentality is not to remind us this or that invention or this or that benefactor of Hebrew origin. That is not the case to which our question was aimed, nor is it either ‒ as we saw ‒ the essential answer that history objectively gives us.

Truth is that the factual has been absolutized, but the same ones who have opted for following this approach turn their backs to certain facts when these fail to fit into their own ideological artifices.

The fourth part: “The Jews in the mystery of history and of eschatology”, unites us again ‒ in a felicitous culmination and synthesis ‒ with the first theological principles. History cannot be understood without God, because He is the Lord, the Author and the Axis of the centuries. The sense of passing is not provided ‒ as historicisms wish ‒ by the supposed distance between a simian origin and a future continuous progress, but by “the time required for peoples to embrace the Christian faith”. Only in the convergence with Christ will man and nations find their historical significance. And this is true in a most particular fashion for the Jews.

They shall convert without doubt at the end of the road, but that road they shall transit ‒ they have been transiting it ‒ seeding the germs of subversion and ruin, corrupting everything. They will go wandering through the paths of the world humiliating and being humiliated ‒ until they adore Him to whom they never willed to grant even an instant of repose.

It is their punishment and their fault. And it is the stimulus for us Christians to exercise the good and fight the good battle. Because, as Father Meinvielle correctly points out, “it is necessary to shake this mortiferous domination with virile energy affirming and consolidating the Christian life within the peoples and directly repressing the Judaic snares with the frank and resolute tactic of the sword”. This is protecting and strengthening the Natural Order with the legitimate and responsible resources of Justice.

III. Among us, the reediting of this book could not be more opportune. At the time of writing the presente lines, Argentine has already been trampled before various international forums for supposedly antisemitic activities. In the name of human rights the duties to Truth, to national sovereignty, even to God, are violated.

It is not the first time this occurs, but today the paradox becomes intolerable. And we say paradox because strictly speaking our nation has been invaded, cornered, and chosen by the Jewish Power in seeking their own benefits and strategic convenience. To affirm this we need not resort to any esoteric Patagonian Plan or to controversial Protocols. It is the Jews themselves who have affirmed this with greater or lesser subtlety. It is the Jews themselves who daily give evidence to it ‒ communications media, industries, banks, lodges, consortiums and a very long etcetera ‒ the intertwined occupation net which they have laid over the Nation. Neither do we need to support ourselves on the authority of ‘reactionary’; read certain writings of Sarmiento’s and even of La Nación by Mitre 5 and you will understand the currency of their severe preventions and objections to the Jewish presence in our homeland.

Our country has known how to fight a severe war against Marxism. Our Armed Forces destroyed its squads in heroic confrontations, but both the nourishing sources of the evils and their toxic fruits. And it is here where it is imperative to know about Judaism, because two errors should be carefully avoided in any assessment to be made of marxism.

The first one consists in explaining it as a social, political and economic phenomenon; and the second, in believing that such phenomenon is in open opposition to Capitalism. Nothing more far from the truth. To reduce Marxism to a cultural expression, no matter how real this claim turns out to be, is to limit the assertion to its consequences while refusing to seek the cause. And the cause of Marxism is none other than the arrogant apostasy of the creature before the Creator, the impious claudication of the soul before the matter, the desertion of Eternity, the wandering flight from the Cross seeking the thirty pieces of silver: Marxism is the deicide madness which after uttering the ‘Requiem aeternam Deo’ ends in the ‘homo homini Deus’. God being dead, man is the only god for man. That is why Marxism ‒ which is either theologically understood or not understood at all ‒ could not be other than a Judaic creation. Because the Jew incarnates as inescapable mission the perfidious will to subvert. It is Cain’s crime, the liberation of Barabbas, and the treason of Judas. It is the blind non serviam of Lucifer.

These minds of the post-war era so fond of statistics, of surveys, and so ready to simplify everything, owe us an explanation, because, from Marx through Timerman, the long, unending list of revolutionaries is basically made up of Jews. No effort shall be made even to stammer a causal relationship in this time of measurable reasons.

It is fit to accept, then, and with the value of a confession, the thesis which many Jews defend: “Judaism is the father of Marxism and of Communism”. 5

With respect to the second enumerated error, its rectification demands the same theological perspective. Capitalism, the Power of Gold, the sordid eagerness to possess the gold, is nothing but the other characteristic of the Judaic nature.

From the desertic night of the faith, that moved them to adore a golden calf (Exodus 32, 4) through the conspiration of the Sanhedrin, the most thorough image of the Jew is still that of the Iscariot; for money, he is even capable to crucify Love.

Since then, subversion and money have marched in intimate union. “Satan’s dung” is how Papini refers to money, and it is understandable that the feces of the devil can only suit  his children, the Jews, according to the forgotten teaching of Christ (John 8, 44).

True history demolishes all fictions silently, and the myth of Communism being in the antipodes of the powerful and the proprietors class buckles, displaced in the face of the undeniable fact that all marxist revolutions have been and are financed by the Jewish plutocracy. Argentine was no exception in this, and the famous “Graiver case” can only be explained in this universal and theological context. It is the millenary Jewish intercourse ‒ subversion and money ‒ which, once more, has been triumphantly consummated.

And a third error, perhaps the most contagious one, would remain to be amended. The foolish presumption that liberal democracy is the antithesis of Communism and that the latter is fought with more democracy. The concrete examples speak so clearly that the theoretical concepts can be obviated.

It suffices to turn our eyes to Europe, where Communism has taken over precisely when it ceased to be a passion ‒ as Gómez Tello noted ‒ to turn itself into a suffragist market: It suffices to turn our eyes to America or to our own country.

Do understand once and for all, that democracy is the vulgar procuress of International Communism. It is the natural, inevitable, mandatory path leading to the Bolshevik terror; it is the logical bridge which Marxism requires to cross in order to install itself. This is how, with complete spontaneity Marx and Engels, Lenin and Trotzky, Mao and Stalin, Castro and Allende and whatever Communist congress, party or International ever congregated until our days have claimed. “The first step towards the Workingmen’s Revolution is the conquest of Democracy” says the ‘Manifesto’. “The Democratic Republic is the most proximate access for the Proletarian Dictatorship”, explains Lenin in “State and Revolution”. And this has been fulfilled with a precision that many have forgotten.

Or were not perchance the “great Western democrats” the ones that in Yalta and Potsdam delivered half the world to red brutality?, or was it not democracy that permitted and impassively contemplated the bloody triumph of the hammer and sickle in Russia, Poland, Hungary, Slovakia, Vietnam, and in America? Or was it not the democrat Lanusse the one who convoked to power the Great Responsible for subversion, whose criminal cadres spat on our soldiers while ‒ by work and grace of the “unappealable verdict of the sovereign people” ‒ the presidential staff was handed over to the “hombre alfombra” [Raúl Alfonsín ‒ translator´s note] of the true victor? It behooves us to be reminded, given the possibility of the same errors reiterating themselves, of what Marxism did in the years of the most voted, most applauded, most democratic government of whichever our country ever claimed to have had.

No one can deny this terrible assertion: the marxist guerilla sunk its claws in our Nation under the patronage of the most pure liberal democracy. And at the time of the ‘feast of the corrupt’, Democracy convoked everyone, and the Synagogue did not fail to attend the sinister appointment.

Behind the iniquity is the Jew. And he will also be, when God so disposes, behind the Glory and the Grace.

But in the meantime, we have the duty to fight, to not let ourselves be deceived, to know and to learn, to be watchful and vigilant, to resist courageously and wisely.

To all of this and much more, this formidable book by Father Julio Meinvielle, which no Argentinian should go without reading, urges us, helps us, and guides us. This is especially true for anyone who proudly considers himself a militant Catholic in the service of Christ the King.

Antonio Caponnetto

Buenos Aires, March 25, 1982

Feast of the Annunciation of Our Lady

Go to Chapter I