The Jew - Chapter I

 The Jew in the Mystery of History 

(Continued)

By Father Julio Meinvielle

Translated fim the Spanish by Roberto Hope

Go to Prologues

Chapter I

The Jew according to Catholic Theology

The Jews are not like the rest of the peoples, which arise today, and tomorrow disappear; which build an admirable civilization restricted to one point in time and space. Let us remember the great empires of the Egyptians, the Persians, the Greeks, the Romans. Their glory was glory for a day.

The Jewish people, a minuscule portion nestled in the crossroads of East and West, is made up of smallness to carry the mystery of God throughout the centuries and to carry this mystery etched in their flesh.

It is not one to create a civilization, because this is human, and to it the divine has been reserved: It is the theological people which God creates for his purposes. Moses refers to us in Genesis how the Lord God, 2,000 years before Christ, calls the Patriarch Abraham, who lived in Ur of Chaldea, in Mesopotamia, and tells him:

1 “Go forth out of thy country, and from thy kindred, and out of thy father's house, and come into the land which I shall shew thee. “

2 “And I will make of thee a great nation, and I will bless thee, and magnify thy name, and thou shalt be blessed.”

3 “I will bless them who bless thee, and curse them who curse thee, and in thee shall all the kindred of the earth be blessed.” (Ch 12)

The Jewish people, sons of Abraham thus have their origin in God, because He chooses them from among the rest of humankind, and because He promises His benediction in a way such that in them all the lineages of the earth will be blessed. Israel, then, is great, and great with a theological greatness.

But does this greatness stem purely from their carnal descendancy from Abraham, in which this people has been formed on the loins of the Patriarch, or rather does it stem from the faith that Abraham has in God’s promise?

This is of utmost importance; because, if God’s promises are to Abraham´s carnal descendancy, for the purely carnal descendancy, then for the fact of they being sons of Abraham, the Jewish people will be chosen and blessed among all lineages on earth.

If on the contrary, the blessings are reserved to the faith in the Divine Promise, the purely carnal descendancy has no value; a descendancy from Abraham for the faith in the Promise is necessary, that is, a spiritual descendancy founded on the faith.

Ismael and Isaac

Where does Israel’s greatness, according to Divine designs, stem from? To teach this, God gives Abraham two sons: One from his slave, Hagar, born in an ordinary, natural way who receives the name of Ismael. The other, who against all hope is given birth by his wife, Sarah, in her old age, in fulfillment of God’s promise, and is called Isaac. 

With Isaac and his descendancy after him, confirms God the pact made with Abraham. To Ismael, the Lord also grants a purely material benediction, promising him to become the leader of a great people. From this Ismael, today’s Arabs descend, who so strongly have opposed the entrance of Jews in Palestine. As Ismael, the son of the slave, would ridicule and persecute Isaac, Abraham, at his wife Sarah’s request and in accordance to God’s command, had to send him away from home. (See Genesis, chapter 21, 9-21)

What meaning do these sons of Abraham, Ismael and Isaac have? Saint Paul, the great Apostle of God’s mysteries, explains to us that in Ismael and Isaac, two peoples are prefigured. (St. Paul ad Gal. 4, 22-31)

Ismael, who was born from Abraham first, as natural fruit from his slave Hagar, is a figure of the Synagogue of the Jews, who glory themselves for having come from the flesh of Abraham. Isaac, however, who is born miraculously, in accordance with the Divine Promise, from Sarah, the sterile, represents and is a figure of the Church, emerged, as Isaac, from the faith in Christ’s promise.

It is not, therefore, the carnal descendancy from Abraham what saves, but the spiritual union with Christ for the faith.

With the Jewish people, formed in Abraham, it is not precisely by their carnal union with Abraham, but by resembling him in the faith, believing in Christ, how they will attain salvation.

All those who unite with Christ form the blessed descendancy from Abraham and the Patriarchs, and are the object of the divine promises. The Church is Sarah made fecund by virtue of God. “It is the spirit that quickeneth: the flesh profiteth nothing.”(St. John 6:64).

Could it so happen that these people, or a part of these people, united by carnal bonds with Abraham, should believe that this purely genealogical bond is what justifies and saves?

Yes, it could happen, and it did happen… And to prefigure it, comments Apostle Saint Paul, God decreed that Abraham should have two sons, one from the slave and one from the free. But that of the slave was born according to the flesh; on the contrary, that of the free was born by virtue of the promise. All of which was said by allegory to signify that the fact of a purely carnal union with Abraham is represented in Ismael, son of the slave, and the imitation of Abraham by the faith in Jesus Christ is figured in Isaac, son of the Promise.

Hence the need to distinguish between the true Israelites who imitated his faith in God believing in Christ, and these are figured in Isaac, and the Israelites who descend from Abraham without imitating his faith, and these are figured in Ismael.

Ismael persecuted Isaac. And Saint Paul, in commenting, adds: “But as then he, that was born according to the flesh, persecuted him that was after the spirit; so also it is now.” (Gal. 4, 29)

And here is expressed the theological need for Ismael to persecute Isaac, the synagogue to persecute the Church, the Jews united with Abraham only for the carnal bond persecute the Christians, the true Israelites, united for the faith in Christ.

Esau and Jacob

The same mystery is revealed to us by the two sons the Lord gave to Patriarch Isaac: Esau and Jacob.

Genesis tells us in Chapter 25:

21 “And Isaac besought the Lord for his wife, because she was barren; and he heard him, and made Rebecca to conceive.” 

22 “But the children struggled in her womb: and she said: If it were to be so with me, what need was there to conceive? And she went to consult the Lord.” 

23 “And he answering said: Two nations are in thy womb, and two peoples shall be divided out of thy womb, and one people shall overcome the other, and the elder shall serve the younger.” 

24 “And when her time was come to be delivered, behold twins were found in her womb.” 

25 “He that came forth first was red, and hairy like a skin: and his name was called Esau. Immediately the other coming forth, held his brother's foot in his hand, and therefore he was called Jacob.”

Saint Paul in his Letter to the Romans, where he reveals the mystery of the Jewish people, lets it be seen how the eldest according to the flesh, is the Jewish people, united to Abraham solely by blood bonds; and Jacob, the younger of the two, is the Church (formed by Jews and Gentiles), which because of it being united by the faith in Christ, is favored over Esau. And thus the words "As it is written: Jacob I have loved, but Esau I have hated" (Malachías 1:2) are fulfilled. And thus the Church triumphs over the Synagogue, although the Synagogue, just as Esau, keeps its hate alive and says “I will kill my brother Jacob” (Gen 27:41).

Greatness of the Jewish People

I have recorded these figures of the ancient Patriarchs not as a literary evocation, but because in the origin of the Jewish people itself, in Abraham and in Isaac, the greatness and the misery of these people and their opposition to the Church are figured.

The Jewish people is the Theological lineage, chosen, consecrated, sanctified and stigmatized, to bring us Him who is the Truth and the Life, which means the salvation of men.

But why is this flesh holy? Why is it of Abraham’s lineage or why is it to bring Christ to us? In other words: is Christ who sanctifies the Jewish Lineage or is it the Jewish lineage what sanctifies Christ? Lo and behold, as Isaiah had predicted (ad Rom. 9, 33) Christ has been placed as a stumbling stone and a rock of scandal for these people.

Because, if this people, with the humility of Abraham, believes in the Christ that sanctifies their lineage, they are called to be the root and trunk of a luxuriant olive which is the Church of Jesus Christ; if, on the contrary, a part of this people reject Christ, based on the pride of their lineage, they are called to be the root and trunk of a wild grapevine which produces nothing but the bitter fruits of sin.

If the first, these people will be Isaac, Jacob, Abel; if the second, these people are called to perform the role of Ismael, Esau and Cain.

But this chosen lineage will always be superior to the rest of the lineages on earth. If it accepts Christ, it will be the principal, the best of the Church. It will be the root and trunk of that olive which produces fruits for eternal life, as the Apostle teaches. If it rejects Christ, it will be the main, to wit, the worst of the kingdom of iniquity.

Apostle Saint Paul, who proudly considered himself to be an Israelite, underscores this superiority of the Jew in goodness and in evil when, writing to the Romans, he says: 

“Tribulation and anguish upon every soul of man that worketh evil, of the Jew first, and also of the Greek.”

“But glory, and honour, and peace to every one that worketh good, to the Jew first, and also to the Greek.”

Great is, then, the superiority of the Jews, the same Apostle teaches (Rom. 3,2), because the words of God were entrusted to them.

The Jew is, then, first in the order of goodness, in the mystery of grace. Jewish, then, the trunk of the tree which is the Church. Jewish or Israelites, the Patriarchs; Jewish, the Prophets; Jewish, John the Baptist, the Precursor; Jewish, Saint Joseph; Jewish, the Mother of God; Jewish, our adorable Savior, in whom all nations are blessed; Jewish, the Apostles and the Evangelists; Jewish, the Protomartyr Stephan.

What a people, this theological people made the trunk of the Tree of the Church.

Compared with this Olive, what are the gentile peoples which are nothing more than poor wild olive?

What about the power of Rome and the science of the Greeks? Stupidity and foolishness the Apostle calls them, because for salvation they serve for absolutely nothing.

The gentiles, with the greeks at the head, have to enter by charity, taking advantage that some Jews will be rejected so that they can be grafted, and so the Apostle says that the fall of part of the Jewish people has come to be the occasion for the salvation of the gentiles:

17 “And if some of the branches be broken, and thou, being a wild olive, art ingrafted in them, and art made partaker of the root, and of the fatness of the olive tree,” 

18 “Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee.” (Rom 11).

Miseries of the Jewish People

But the grander Israel’s greatness is, which has been predestined in the Christ, the greater ought to be its fidelity to Christ. Woe of these people if they get to reject Him who is their salvation! Then he will continue being the foremost, but the foremost in iniquity. And anything the more iniquitous and perverse the world shall produce will also issue from these people.

Jewish was Judah the traitor, Jewish were Annas and Caiaphas, Jewish the people that savored the blood of our Savior and exclaimed: let his blood fall on us and our children! Jewish were those who killed James the Apostle of Jerusalem. Jewish all who plotted against the preaching of the apostles. The greatest crime of all times, the killing of the Man God, has been perpetrated by this people, which for this reason have deserved the epithet of ‘perfidious’.

Wherein do the root of the sin and of all the Judaic errors lie?

In the fact that a part of this people believed that the Promises made to the Jews for the cause of Christ who was to be born from them, were made to their flesh, to their genealogy.

In other words: instead of realizing that, if the Jewish people were a chosen people, it was because of the Christ, they, in their blind obstinacy, believed that the Christ received His glory from His genealogical descendancy.

So, it was not from Christ that glory came to them, but from Abraham’s flesh. For this reason, the Pharisees, genuine encarnation of this spirit of iniquity, so as to reject Jesus Christ, proudly said: “We have Abraham as father.”

Their sin, then, was to embody the Divine Promises in the flesh. In this manner, they assigned substantive value to what was nothing but a figure. They expected salvation from what was nothing but a sign.

And of the Messiah, who was the one awaited to bring grace and truth to the world, they made an earthly political dominator who was to ensure and perpetuate the greatness of Israel over all nations, subjected as slaves to the Judaic empire.

Carnalness of the Jewish people.

It is instructive to indicate the stages of the carnalism worked on the Jewish people. The Israelite was always of perverse natural conditions, dominated by great pride and great avarice.

Moses adminishes the Israelites (Deut. 9,6):

“Know therefore that the Lord thy God giveth thee not this excellent land in possession for thy justices, for thou art a very stiff necked people.”

And later expressly warns (Deut. 9, 13-14)

“And again the Lord said to me: I see that this people is stiff necked:

Let me alone that I may destroy them, and abolish their name from under heaven, and set thee over a nation, that is greater and stronger than this.”

But in a particular way, this people prevaricated and turned into carnalness during the time of the Kings, giving themselves to a thousand dishonesties and idolatries, resulting that, in punishment, it was first dismembered and then taken captive to Babylon by king Nabuchodonosor six hundred years Before Christ. 

This captivity lasted seventy years, at the end of which the Jews returned to Palestine, they reconstituted themselves as a nation on the newer and firmer bases given to them by Esdras, whom the Jews consider a legislator almost as great as Moses. From this reorganization that Esdras gave to the Jewish people actually begins Judaism as it was at the time of Christ and as it has been perpetuated to our days.

To characterize the Jews, we must say that they are a people tied to a Book, the Book par excellence, the Law, the Torah. Actually the Torah is formed by the five books of the Pentateuch written by Moses. But the Jews accept the Torah only with the interpretations that the Rabbis have been transmitting from mouth to mouth as word of God, higher than that of Moses himself, interpretations that have been petrified in a certain way in a voluminous book, called the Talmud, which is the civil and religious code of the Jews.

Judaism

Jews are, then, a people forged by the mentality of the Rabbis, especially the pharisaic Rabbis. Pharisees vividly show us Jewish carnalism. Carnal, I say, not precisely in the sense that they may have any special propension to the sins of impurity, but in the sense that Jesus Christ gave to that word when he anathematized the tendency to attribute a literal, baser, and terrestrial interpretation to what has a spiritual, higher, heavenly meaning in God’s mind.

The Pharisees, instead of following the path marked by the Prophets who, as Isaiah and Ezequiel, had preached the adoration of God in His spirit, compunction of the heart, reform of customs, charity with all men, endeavored to inculcate among the people the literal observance of paltry rites, and a sentiment of pride for the fact of their carnal descendancy from our Father Abraham (Saint John, 8, 31 and subsq)

The Pharisees, miserable casuists, had written numerous prescriptions on purification, the ablution, the lotion and immersion of the hands, of the bodies, of the cups, of the tabletops, done as to ensure the purity of the people. They mandated bathing whenever they touched a non-jew in a stroll, in the market, and considered the violation of these rules a great sin.

He who eats bread without first washing his hands ‒ says the Talmud ‒ acts as wrongfully as he who lies with a harlot.

Nothing demonstrates the Judaic carnalism better than those terrible woes which Christ pronounces in the last days of his mortal life, denouncing the hypocrisy of religion, hypocrisy of purity, hypocrisy of piety, of the pharisaic people (Matt. 23).

He denounces the hypocrisy of religion when He says:

13. Woe to you, Scribes and Pharisees, hypocrites, because you shut the kingdom of heaven against men, for you yourselves do not enter in; and those that are going in, you suffer not to enter."

14. Woe to you scribes and Pharisees, hypocrites; because you devour the houses of widows, praying long prayers. For this you shall receive the greater judgment."

15. Woe to you scribes and Pharisees, hypocrites; because you go round about the sea and the land to make one proselyte; and when he is made, you make him the child of hell twofold more than yourselves."

16. Woe to you blind guides, that say, Whosoever shall swear by the temple, it is nothing; but he that shall swear by the gold of the temple, is a debtor.

23. Woe to you scribes and Pharisees, hypocrites; because you tithe mint, and anise, and cummin, and have left the weightier things of the law; judgment, and mercy, and faith. These things you ought to have done, and not to leave those undone."

24. Blind guides, who strain out a gnat, and swallow a camel.

He denounces the hypocrisy of purity when He rebukes them saying:

25. Woe to you scribes and Pharisees, hypocrites; because you make clean the outside of the cup and of the dish, but within you are full of rapine and uncleanness.

27. Woe to you scribes and Pharisees, hypocrites; because you are like to whited sepulchres, which outwardly appear to men beautiful, but within are full of dead men's bones, and of all filthiness.

He lastly denounces the pretense of worship and piety with respect to their ancestors when he says:

29. Woe to you scribes and Pharisees, hypocrites; that build the sepulchres of the prophets, and adorn the monuments of the just," 

30. And say: If we had been in the days of our Fathers, we would not have been partakers with them in the blood of the prophets.

32.Fill ye up then the measure of your fathers.

33. You serpents, generation of vipers, how will you flee from the judgment of hell? 

34. Therefore behold I send to you prophets, and wise men, and scribes: and some of them you will put to death and crucify, and some you will scourge in your synagogues, and persecute from city to city:

35.That upon you may come all the just blood that hath been shed upon the earth, from the blood of Abel the just, even unto the blood of Zacharias the son of Barachias, whom you killed between the temple and the altar.

No one in the course of history has pronounced more terrible anathemas than the Son of God against this perfidious Judaic carnalism which was to overfill all measure with the death of the Just par excellence.

The Great Sin of the Jews

On the 14th of Nisan of year 33, the Jewish people, gathered in Jerusalem in front of the Pretorium of Governor Pilate, stirred up by their priests, holler for the death of the Promised one.

Crucify him! they cry, crucify him!

What wrong has he done?

We ‒ answered the Jews ‒ have a law, and according to this law, he ought to die. (John 19, 7). And before that, in a secret council against Jesus, the Rabbis had said: What shall we do…? If we let this go on, all will believe in him; and the Romans will come and will ruin our city and our nation. And Caiphas added: It is expedient for you that one man should die for the people, and that the whole nation perish not.(John 11, 48-50).

The jews, then, in the name of their law, of their Torah, and to serve their nation, their race, demand the Blood of Him who had been promised to them as a Blessing.

They incite the gentiles against Jesus; they, with the gentiles as executors of their plans, crucify Him who will be raised on high as a sign of contradiction.

And Christ, Stumbling Stone, risen high, above time and space, with His arms extended, will divide this people in two; ones, in the person of the Apostles, will be the great instruments of God's Mercy in the founding and propagation of the Church; others, in the person of the scribes and Pharisees, will become the instruments of Divine Justice in the kingdom of Satan, in his work of perdition of the Church and of the souls.

The Jew, the True Cain

God will not exterminate the carnalized Judaism. When the deicide Jews turn back to the Lord they will, as true Cain, tell Him;

13. My iniquity is greater than that I may deserve pardon.

14. Behold thou dost cast me out this day from the face of the earth, and I shall be hidden from thy face, and I shall be a vagabond and a fugitive on the earth: every one, therefore, that findeth me, shall kill me. 

The Lord will say to them as He said to Cain:

15. No, it shall not be so: but whosoever shall kill Cain, shall be punished sevenfold. And the Lord set a mark upon Cain, that whosoever found him should not kill him.

And since then, these people, marked with God’s Seal, shall wander errant all over the world. Doing what? Carrying in their flesh Christ’s witness in the mystery of iniquity.

Because the Jewish flesh, whether wanted or not, proclaims Christ the Blessed of all centuries. The flesh proclaims so because Christ belongs to that genealogy. So is proclaimed by Jewish flesh because the Law of the Jews, rabbinically interpreted, has crucified Christ, End and Fulfillment of the Law. And Christ cannot be remembered without remembering the Jew, and the Jew cannot be remembered without remembering Christ.

The Jewish flesh proclaims it in the mystery of iniquity because the Jew, sealed in the iniquity after having perpetrated his crime, has been left as the agent of iniquity for the remainder of history. The Jew, who had been the mystery of goodness, has turned into the mystery of iniquity. He is no longer Isaac, but Ismael; not Jacob, but Esau; not Abel, but Cain.

Others have taken away his birthright. The Blessings of the Promise have been accorded to others. And those others are all those ‒ whether Jews or Gentiles, Jews first and then the Gentiles ‒ who form part of the Church of Jesus Christ.

The Church of Jesus Christ is the true Isaac, the true Jacob, the true Abel. Christ has been the sanctifier of Jews and gentiles to form a new creation, the Church of Jesus Christ, which adores the Father in Spirit and Truth (John 4, 23). Before the Church which is Isaac, Jacob, Abel, what will the Synagogue do? What will the Jew do?

Will play the role of Ismael, of Esau and of Cain.

What did Ismael use to do with Isaac? He would mock him and persecute him. (Gen 21, 9)

What did Esau do with Jacob? Genesis 27 tells us:

41. “Esau therefore always hated Jacob for the blessing wherewith his father had blessed him: and he said in his heart: The days will come of the mourning of my father, and I will kill my brother Jacob.”

Here the role that the Synagogue, the Jew who refuses to recognize Christ, has to play. It will devote itself to persecute the Church, as the Apostle noted. And it will have to play that role because this is its mission, its theological role.

The Jew will, then, be the agent of iniquity. Just as the kingdom of goodness did fit and still fits (because history is a present tense in the eyes of God) the primacy of the Jew, so in the kingdom of evil, the first place should fit him. And all the evil perpetrated in the twenty centuries of Christian history is to be mainly Judaic. The other peoples, the gentiles, if they want to bring about iniquity, will have to come behind the Jews. The gentiles, if they wish to carnalize, will have to Judaize; thus, with great theological precision, the Holy Fathers call judaizers those gentiles who disseminate heresy.

Theological Conclusions

I do not know if I may have accomplished to set forth this theological opposition with force; that is, the opposition decreed by God, which is to exist throughout Christian history between the Synagogue and the Church, between Christians and Jews, between Isaac and Ismael, between Jacob and Esau. In the two following chapters I will study these relations between Jews and Christians historically. What is indispensable here is to set forth the theological conclusions under which light, history should be interpreted.

First Conclusion

The Jewish people whose destiny was to bring Christ to us, stumbled with Christ. A part of the people believed in Christ and was edified on Him to form the root and the trunk of the Olive that is the Church. The other part of the people fell and reneged of Him, invoking the carnal pride of the Jewish race and nation. This part of Israel was rejected and carries Christ’s blood on it as a curse. This part forms Judaism as such, which is the legacy and continuation of the Rabbis that rejected Christ.

After Christ there are but two paths only for the descendants of Abraham: be Christian, attaching themselves to Christ, or be Jewish. He who knowingly does not sincerely convert to Christianity is Jewish with all the satanic perversities of the stigmatized race.

Second Conclusion

Judaism is a declared and active enemy of all nations in general, and of the Christian peoples in a special way. It plays the role of Ismael, who persecuted Isaac; Esau, who wanted to kill Jacob; of Cain, who killed Abel. Saint Paul, in his first letter to the Thessalonians says that they are adversaries to all men (2, 15). Let us note that this is tremendous and very important. They are theological enemies. Which means this is not a local enmity, or of blood, or of interests. It is an enmity decreed by God. The Jews, if they are Jewish, in other words, if they have not sincerely converted to Catholicism, even if they do not want to, will try to inflict damage with lies, corrupt Christians and make them lose their souls, take away their property, and subject them like vile slaves. They carry out a theological function just as the devil does, of whom they are children in expression of Jesus Christ, who of the Pharisees said: You are of your father the devil, and the desires of your father you will do. He was a murderer from the beginning, and he stood not in the truth; because truth is not in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father thereof. (John 8, 44).

Third Conclusion

If the Jews are theological enemies, this enmity has to be universal, inevitable, and terrible. Universal because it has to be extended to all nations, be it by preventing Christianity, be it by accompanying it, and thus we see that wherever Christianity goes, there go the Jews. There is no way to avoid it, because it is theological. Christianity and Judaism are to encounter one with the other everywhere, without reconciling and without blending with one another. They represent in history the strife of Lucifer against God, of darkness against Light, of flesh against the Spirit. They represent in time the spiritual fulfillment and the carnal fulfillment of Holy Scripture. The letter that must be everywhere to be the servant of the Spirit, and this is why Saint Thomas Aquinas teaches that the Jew is the servant of the Church.

Terrible enmity because it is theological. In the Jew is a mystery of iniquity, as Saint Jerome and Saint Justin teach echoing Jesus Christ and Apostolic preaching. Do not trust the Jew because he exercises enmity pretending he is benefitting you. The Jew does damage without showing the hand, The Jews work behind the scenes, insinuates the Jew Disraeli. In that they do nothing but perpetuate what they one day did with Christ: they plotted against Him, but their plans were carried out by the gentiles. And so, the Judaic action on the world is done in the darkness of secret conventicles, and the figures who seem to rule the nations are nothing but puppets manipulated by these children of iniquity

Fourth Conclusion

Since Christ was raised on the cross on mount Calvary, the world has been delivered to two truly opposing forces: the Jewish and the Christian.

In the present world, in all manifestations of life there cannot be but two truly fundamental ways, two attraction poles: the Christian and the Jewish. Only two religions: the Christian and the Jewish. Only two internationalisms: the Christian and the Jewish. Everything that is not of Christ and for Christ is done favoring Judaism. Which is why the de-christianization of the world runs parallel with its judaization.

Why can there be not more than these two ways? Because these are the only two willed by God. They are the only theological ones. God has divided the world between Isaac and Ismael, between Jacob and Esau, between Cain and Abel, between Christ and the Antichrist. All human forces have to align with one or the other front,

This is why to the gentile peoples, us, to which the vocation to the Christian faith has been proposed, only two paths are open: either we Christianize or we Judaize. Either we form the Olive of the Church or the sterile vine of Judaism; be Children of Sarah the free, or of Hagar the slave.

If the gentile peoples want to be free and great, they have no other solution but to humbly attach themselves to the Church; they have no other greatness in freedom than the incomparable greatness of the Christian peoples of the Middle Ages, which forged the saints and the heroes, which built the cathedrals. which educated the folk in the contemplation of the saints, which gave the sense of beauty in the Gregorian chant end in the frescoes of Fra Angelico and Giotto, which sublimated their intelligence with the Summa Theologica of the Angelic Doctor. If the gentile peoples, repudiating such greatness as obscurantist and somber, want to be great with the carnal greatness of Babilon, they can achieve it, yes, but as servants of Judaism. Because the Jews hold the superiority in the domain of the carnal.

And this is what history tells us (Werner Sombart makes the proof) that the much-vaunted greatness of English and North American capitalism is nothing more than a Judaic creation. Incomparable carnal greatness, but which comes from the labor of millions of Christians to the benefit of a handful of Jews.

Fifth Conclusion

The only defense and protection of gentile peoples not to fall into Judaic slavery is the Christian life. Because only Christ is man’s salvation. This is why during the Middle Ages, people did not suffer from domination by the Jews. The Jews did try, but without ever attaining domination.

Tribute of Gratitude of the Jews to the Church

The Church, recognizing the theological perversion extant in them, knew how to subject them with wise laws and alert vigilance so that they would not infect the Christians. However, the Church has never hated the Jew. On the contrary, it has always prayed and made pray for them; it has defended them against the unjust vexations and persecutions, such that, when the Jewish Sanhedrin, called by Napoleon, assembled for the first time publicly after many centuries in France, in 1807, it gave public tribute to the Pontiffs’ benevolence, in documents still conserved. (Collection des Actes de l’Assemblée des Israelites de France et du royaume d’Italie, par Diogène Tama).

“The Israeli parliamentarians of the French Empire and of the Kingdom of Italy in the Hebraic Synod decreed on last May 30, full of gratitude for the continuous benefits the Christian clerics have given them in past centuries, in various European countries; full of recognition for the welcome which various Pontiffs have given to Israelites from different countries, when the barbarism, the prejudices and the ignorance, united, persecuted and expelled the Jews from the bosom of societies, declare:”

“That the expression of these sentiments shall be taken record of in today’s verbal process, so that they remain forever as an authentic testimony of the gratitude of the Israelites of this Assembly for the benefits that preceding generations have received from the ecclesiastics of various countries of Europe.”

Sixth Conclusion

Christians, who are not allowed to hate the Jews, who are not allowed to persecute them nor prevent them to live, nor perturb their complying with their laws and customs, should nevertheless be on guard against the Judaic imperilment.

Be cautious just as someone who is cautious against lepers. It is also not allowed to hate or persecute or perturb lepers, but precautions must be taken against them so that they do not infect the social organism. Hard it is, no doubt, but it is irremediable. Therefore Christians should not engage in commercial or social or political relationships with this perverse caste which, hypocritically, is always ready to seek our ruin. Jews have to live separated from Christians, because that is how their Laws mandate as we shall later see, and additionally, because they are ‘infectious’ for the rest of the peoples.

If the other peoples reject these precautions, they will have to abide by the consequences; that is, become lackeys and pariahs of this race, to which superiority in the carnal realm appertains.

Seventh conclusion

In the wandering and despicable life of the Jew, which extends at least eighteen centuries, it is necessary to discover the Christian mystery. The abbé Joseph Lehman, a Jewish convert, in his book L’Entree des Israelites dans le société française (page 3) demonstrates this, magnificently, in this manner:

“The Jew had crammed the Just with opprobrium. had put a cloak on his back to ridicule Him, a crown of thorns on His head, a cane in His hand, given him blows, spat on him, slandered Him, insulted Him, heaped all kinds of humiliation on Him, spared nothing of what is opprobrious, and, lastly, sold Him for the vile price of thirty pieces.

These opprobria, as chastisements and eye for an eye punishment, have been later encountered in the life of the Jewish people. Moses had already announced it: “And thou shalt be lost, as an object of ridicule and a byword to all people, among whom the Lord shall bring thee in.”

• Auctioning Jews as animals after the fall of Jerusalem. The Just had been sold for thirty pieces, and in the Fair of Terebinth, on the plain of Mamre, up to thirty Jews were sold for one piece.

• Prohibition, during centuries, for them to come to wail over the ruins of Jerusalem.

• Exclusion of the Jews from from the ranks of society, in payment for the Jew having excluded Christ, as though He were a leper, from any treatment with men.

• The slap in the face that a representative of the Jewish community was required to receive in public in Toulouse, Bèziers and other places, on Good Friday.

• The yellow star or circle he was required to wear on his chest or on his hat to enable his being identified as a Jew.

• The crowded Jewish quarters or ghettos where they had to live.

• The obligation, in certain towns, for them to pay even for the air they breathed, like in Augsburg. where they had to pay a florin per hour, and in Bremen, a ducate per day.

• Prohibition for them to appear in public from Palm Sunday to Easter Day.

• The insults to the wandering Jew.

• The distrust or belief in a perpetual malice of the Jew, even in litigation among themselves. In Puy, the differences that would arise between two Jews, would be submitted for resolution to altar boys, so that the extreme innocence of the judges would bring to light the extreme malice of the litigators.

• In Germany and Switzerland, when a Jew was hanged, a dog was brought next to him. because the latter is a symbol of fidelity.

• All public officials were allowed to use degrading epithets against Jews.

• Expelling of the Jews from certain towns at the sound of a trumpet every evening.

• Prohibition to bathe in beaches where the Christians would bathe.

• Interdiction from strolling in public promenades. In German towns, signs would read: Jews and dogs not allowed to come in.

• Toll charged to any Jew entering some towns.

Until when, will this tremendous enmity between Christians and Jews last? Until God mercy’s decrees the time of reconciliation.

Saint Paul teaches us that a day will come when Israel will recognize Him who it has denied (Rom 11):

25. For I would not have you ignorant, brethren, of this mystery, that blindness in part has happened in Israel, until the fullness of the Gentiles should come in.

26. And so all Israel should be saved.

When that time comes, which is in the hands of God, Esau will reconcile with Jacob, that is, the Jews will convert into Christians, and then the words of Prophet Ezequiel, uttered 500 years before Christ will be fulfilled:

21. Behold, I will take the children of Israel from the midst of the nations whether they are gone: and I will gather them on every side, and will bring them to their own land."

22. And I will make them one nation in the land on the mountains of Israel, and one king shall be king over them all: and they shall no more be two nations, neither shall they be divided any more into two kingdoms.

27. And I will be their God, and they shall be my people. 

Then everyone “In the Christ” will be a single thing, because the Jews will cease to be “Jews” and Christians will be truly Christian, and peace will take place as fruit of justice and of charity in Him, the One Promised to Abraham, to Isaac and to Jacob, who is Jesus Christ, the Blessing of all centuries

(To be continued)

Go to Chapter II

Away, away she's passed, oh Lord

by Ángel Cruchaga Santa Maria, Chilean poet (1893 - 1964)

 

Translated from the Spanish by Roberto Hope

I will erect a cupola

embittered with my sobbing,

and will hurl to the skies

just like two darts, my eyes,

and these hands I will burn 

that her countenance fondled.

Away, away she's passed, oh Lord

and I've been left with no one!

That these my injured veins

be opened to the Autumn,

veins that acquired the perfume

of her melancholic feature!

Never again my life will

be lifted on her shoulders.

Away, away she's passed, oh Lord

and I've been left with no one!

Toward what exotic ocean

can her golden sail be heading?

Toward what star does the flame

of her countenance aspire?

and now in this very night,

who on her eyes will a kiss plant?

Away, away she's passed, oh Lord

and I've been left with no one! 

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