Anti-Catholicism Out in the Open Once Again, part two

The man before whom Protestant Zionists such as Michael Dale Huckabee, Douglas James Wilson, the twice divorced and thrice “married” Peter Brian Hegseth, the apostate named Sean Patrick Hannity, James Michael Wilson, and so many others swoon and genuflect in fawning admiration and obsequiousness, Israeli Prime Minister, Benjamin Netanyahu, hates Our Blessed Lord and Saviour Jesus Christ and His Catholic Church with unalloyed venom.

Netanyahu’s latest expression of contempt for the Second Person of the Most Blessed Trinity made Incarnate in His Most Blessed Mother’s Virginal and Immaculate Womb by the power of the Third Person of the Most Trinity, God the Holy Ghost, at the Annunciation, Our Blessed Lord and Saviour Jesus Christ, came on Thursday, March 19, 2026, the Feast of Saint Joseph and the Commemoration of Thursday in the Fifth Week of Lent, when he said the following in a televised interview:

BENJAMIN NETANYAHU: You know, if people want to be naive, that they don't see the kind of world we're living in—

In this world, it's not enough to be moral.
It's not enough to be just.
It's not enough to be right.

You know, one of the greatest writers of the 20th century—someone that I admire a lot—was the historian Will Durant. Now, he wrote many volumes. I read most of them. He also wrote The Lessons of History, a very brief, 100-page book, in which he said, well, history proves that, unfortunately and unhappily, Jesus Christ has no advantage over Genghis Khan.

Because if you are strong enough, ruthless enough, powerful enough—evil will overcome good. Aggression will overcome moderation.

So you have no choice, if you look at the world as it is today—you have to be blind not to see—that the democracies, led by the United States, have to reassert their will to defend themselves and to oppose their enemies in time, while there's still time, before the jarring gong of danger wakes them up—and wakes them up too late.

This is where we are now.

The fact that people don't see that—the fact that a lot of the news media are hawking a lot of fake news, but also a lot of short-sightedness, and do not see the historic period and the historic struggle that we are engaged in now—doesn't obviate these truths.

We have to be strong.
We have to be armed.
We have to be more powerful than the barbarians—or they will not be merely at the gate; they'll crash our gates and destroy our societies.
 
That's what Israel is doing now with the United States. (Netanyahu: The West Must Be Strong To Survive, "Jesus Christ Has No Advantage Over Genghis Khan".)

This is Machiavellianism and blasphemy all rolled into one.

Our Blessed Lord and Saviour Jesus Christ is God. He is Omnipotent, Omniscience, and Omnipresent.

He is the One through Whom all things were made, including Benjamin Netanyahu himself.

No mere creature, no, not Genghis Khan or Adolph Hitler or Joseph Stalin or Mao Zedong or any other marauder and mass murderer is stronger than their very Redeemer, Who gives sinful men the freedom to serve Him or the adversary. Every bit of evil done by anyone, including each one of us and including Benjamin Netanyahu, is committed freely within the Providence of God so that He can bring good of the evil we do, principally that the souls of the baptized may be humbled and brought to repentance and thus make reparation for their own sins and those of the whole world, including the sins of the unbaptized who bring untold  suffering upon others.

The mass murdering totalitarian named Joseph Stalin dismissed the power of Our Blessed Lord and Saviour Jesus Christ and His Holy Church in similar terms by saying, “How many divisions does the Pope have?”

Stalin found out when he died on March 5, 1953, precisely nine days after Bishop Fulton J. Sheen had predicted Stalin’s death on the February 21, 1953, edition of his Life is Worth Living television broadcast, that the Pope has millions of divisions, Catholics who pray, work, sacrifice, and suffer for the conversion of all non-Catholics and for the triumph of the Immaculate Heart of Mary and thus the restoration of the Social Reign of Christ the King over all men and nations.

The power of Our Blessed Lord and Saviour Jesus Christ is limitless because of His Sacred Divinity, but He so respects the gift of liberty that He gave to His rational creatures, human beings, that he permits men such as Genghis Khan and a certain Benjamin Netanyahu to rain death and destruction upon innocent civilians, which is what Netanyahu has presided over in Gaza, Iran, Syria, and now in Lebanon yet again:

We are in a significant escalation now in Lebanon, with the Israeli military saying it is expanding its ground operations in the country.

There was a warning earlier in the day on Monday by the Israeli military for the southern suburbs in the capital, Beirut, asking people to continue to evacuate the area, and then there have been several attacks so far on the southern suburbs in Beirut.

The situation in the south of the country is also escalating. The fronts are definitely widening.

Israel has carried out attacks throughout the southern front throughout the day, attacking vital infrastructure, including bridges that connect the north to the south of the country, today, destroying another bridge…

This is making it extremely difficult for people who are still stuck south of the Litani River to get out.

And it’s making it difficult for the Lebanese armed forces to reach anybody who needs help or even to facilitate the delivery of humanitarian aid, with over a million people displaced in Lebanon today.

This is putting the country in a very difficult situation. ((4) Updates Iran war live: Tehran says Trump’s peace talk claims are ‘fake news’.)

Although I am not writing about the Israel-American attacks upon Iran again after Easter, by which time there will be a “peace agreement” or, to quote President Donald Trump, the United States of America will “bomb our little hearts out” until Iran is vanquished, I have included the news update just above to provide an example of what constitutes “strength” in the warped mind of Benjamin Netanyahu, as civilians suffer tremendously in Lebanon and Iran in a completely preemptive war of choice during which innocent Israelis themselves have been killed or wounded by Iranian missiles and drones launched by Iranians whose souls are also captives to the devil by means of Original Sin as are those of the Zionist Israeli leaders.

This is “strength,” Bibi. This is evil, an evil effort to stop evil acts of terrorism that are, of course, unjustified in the moral order of things but a natural response of fallen men whose souls are captive to the devil to the acts of barbarism committed upon them over the decades.

Pope Saint Pius X explained the true character of God Incarnate, Our Blessed Lord and Saviour Jesus Christ, in the following passage from Notre Charge Apostolique, August 15, 1910, that I have cited so many times before:

We wish to draw your attention, Venerable Brethren, to this distortion of the Gospel and to the sacred character of Our Lord Jesus Christ, God and man, prevailing within the Sillon and elsewhere. As soon as the social question is being approached, it is the fashion in some quarters to first put aside the divinity of Jesus Christ, and then to mention only His unlimited clemency, His compassion for all human miseries, and His pressing exhortations to the love of our neighbor and to the brotherhood of men. True, Jesus has loved us with an immense, infinite love, and He came on earth to suffer and die so that, gathered around Him in justice and love, motivated by the same sentiments of mutual charity, all men might live in peace and happiness. But for the realization of this temporal and eternal happiness, He has laid down with supreme authority the condition that we must belong to His Flock, that we must accept His doctrine, that we must practice virtue, and that we must accept the teaching and guidance of Peter and his successors. Further, whilst Jesus was kind to sinners and to those who went astray, He did not respect their false ideas, however sincere they might have appeared. He loved them all, but He instructed them in order to convert them and save them. Whilst He called to Himself in order to comfort them, those who toiled and suffered, it was not to preach to them the jealousy of a chimerical equality. Whilst He lifted up the lowly, it was not to instill in them the sentiment of a dignity independent from, and rebellious against, the duty of obedience. Whilst His heart overflowed with gentleness for the souls of good-will, He could also arm Himself with holy indignation against the profaners of the House of God, against the wretched men who scandalized the little ones, against the authorities who crush the people with the weight of heavy burdens without putting out a hand to lift them. He was as strong as he was gentle. He reproved, threatened, chastised, knowing, and teaching us that fear is the beginning of wisdom, and that it is sometimes proper for a man to cut off an offending limb to save his body. Finally, He did not announce for future society the reign of an ideal happiness from which suffering would be banished; but, by His lessons and by His example, He traced the path of the happiness which is possible on earth and of the perfect happiness in heaven: the royal way of the Cross. These are teachings that it would be wrong to apply only to one’s personal life in order to win eternal salvation; these are eminently social teachings, and they show in Our Lord Jesus Christ something quite different from an inconsistent and impotent humanitarianism. (Pope Saint Pius X, Notre Charge Apostolique, August 15, 1910).

Benjamin Netanyahu does not believe in the Sacred Divinity of Our Lord Jesus Christ, Who rose the dead to life to teach us that He has the power to raise us up from Original Sin to baptism innocence and from Mortal Sin to Sanctifying Grace in the Sacred Tribunal of Penance, Who restored physical sight to the blind to teach us our Baptism gives us the supernatural ability to see ourselves as well as all others and all the events of the world the spiritual eyes of the Holy Faith, and Who healed the lame to teach us that He can cure us of all our spiritual infirmities and thus to walk in the freedom of the Holy Faith if we humble ourselves before Him and have the Faith in His infinite power and mercy to heal us by our fervent cooperation with Sanctifying and Actual graces.

Benjamin Netanyahu, on the other hand, expects the sort of natural messias that was described sd follows by Father Denis Fahey, C.S.Sp.:

The decay in the social acceptance of the divine plan for ordered life, since the thirteenth century, has had for inevitable consequence the gradual disappearance of supernatural influences and ideals from the political and economic life of nations. This is the first result. There is a second. The elimination of the supernatural from public life is making smooth the path for the coming of the natural messias. “He that is not with Me is against me.” (St. Matt. XII, 30). The world is not standing still and the once Christian nations have to choose between returning to the integral truth of the Catholic Church and falling more and more fully under the yoke of those who are systematically preparing for the advent of the natural messias. The supernatural Messias proclaimed the supremacy of the Catholic Church, His Mystical Body, which is both supernatural and supranational and respectful of the natural qualities and particular rôles of all nations. The natural messias can only have for end the subjection of all nations to the Jewish nation; for the refusal of the Jews, whose national organisation had been set up by God to prepare for Christ, to accept the supranational Church of Christ, inevitably leads to their setting up their nation as the highest embodiment of the divine order.

Calvary has then a twofold aspect. It is at one and the same time the rejection of the supernatural Messias with His programme, which is summed up in the doctrine of the Mystical Body of Christ, and the proclamation of a programme to be accomplished by the natural messias to come. In the Mystical Body of Christ all nations are on equal footing, each nation aiming at the temporal prosperity of its subjects so as not only not to hinder but to favour their attaining their supernatural end—union with the Blessed Trinity in supernatural life. The natural messias to whom the Jews look forward is to bring happiness to the world by the imposition of Jewish domination. It cannot be otherwise, given their messianic aspirations. Our Lord asked them to be the heralds of a supranational kingdom. Their refusal meant that they elected instead to impose their national form on the world, and they have put all their intense energy and tenacity into the struggle for the organisation of the future messianic age. Thus when any nation turns against the supernatural Messias it will be pulled in the direction of subjection to the natural messias. Satan has a wide view of things. He will be quite prepared to utilise German naturalism against our divine Lord. There is laughter in hell when human beings succumb once more to the temptation of the Garden of Eden and put themselves in the place of God, whether the new divinity be the Jewish race or any other race.

The Jewish ideal is interpreted differently by different Jews. The orthodox Jews want to return to Jerusalem, to rebuild the temple and to reinstitute their worship, while awaiting the coming of a personal Messias. The non-orthodox or Reform Jews have departed from the central hope of Judaism by rejecting belief in a personal messiah.1But they believe in the advent of a messias in the sense of a messianic age which will come through the leadership and domination of their race. “In general the Jews,” writes the Jew, Bernard Lazare, in his well-known work, L’Antisémitisme, “even the revolutionaries, have kept the Jewish spirit, and if they have given up religion and faith, they have nevertheless been formed, thanks to their ancestry and education, by the influence of Jewish nationalism. This is true in a very special way of the Jewish revolutionaries who lived in the first half of this [nineteenth] century. Heinrich Heine and Karl Marx are two typical examples.” This is true also of the Jews of high finance, the Rothschilds, the Warburgs, the Kahns, the Schiffs, etc., etc. They are one with their people in the ideal of the domination of the race and, therefore, in opposition to the supernatural life coming from our Lord Jesus Christ, Who, according to them, attempted to turn aside the Jewish nation from its destined goal.

Does that mean that all Jews are bad men? Needless to say, it does not. There are Jews in whom may be seen excellent natural qualities, and the supernatural life of grace is poured out upon us all by our Lord, even upon those who reject Him. It does mean, however, that all Jews, in proportion as they are one with the leaders and rulers of their race, will oppose the influence of the supernatural life in society and will be an active ferment of naturalism. Let us take some examples from New York where the Jews are powerful. We read in the New York Jewish paper, Freiheit, of January 10th 1937: “According to the Jewish religion, the Pope is the enemy of the Jewish people by the very fact that he is the head of the Catholic Church. The Jewish religion is opposed to Christianity and to the Catholic Church in particular.” Again we find in the New York Jewish National Day of December 14th 1935: “The public schools must be kept clear of Christmas carols and other Christmas influences. We want all this Christmas propaganda stopped.”

Thus where the Jews are powerful, they openly attack the supernatural Messias and the supernatural life of grace which comes from Him. In countries where they are only advancing to power, they content themselves with de-supernaturalising the observances and customs which have sprung from acceptance of the supernatural Messias. When the latter process has been carried on for a sufficiently long time and Catholics have grown weak, the open attack on the observance of Sunday or Christmas Day, for example, can then be launched.

As an example of Jewish action in the elimination of the supernatural significance of a Christian observance, let us take the custom of exchanging Christmas cards. Christmas is in reality the anniversary of the birth of our Redeemer, of the Second Adam who restored the supernatural life of our souls. That is the real inner reason for our joy on that day. Families and friends come together to celebrate the coming amongst us as a little human child of Him in Whom we are one as members of His Mystical Body. The body is meant to have its share of the happiness too, because the Son of Man knows that we are human beings. Now the exchange of Christmas cards is meant to remind us of these great facts in their due relation. The supernatural significance of the great feast of the Nativity should of course be always prominent. Yet what do we find? Cards which show only holly and Christmas puddings have some relation to the feast, it is true, but not to the Christ Mass. Others with merely a row of dogs or a few birds have nothing to remind the recipient of what the rejoicing is for, while Yule tide greetings seem to refer to some pagan festival and to be preparing the way for a revival of paganism.

In this process of eliminating the supernatural Messias from the celebration of the anniversary of His birth, Messrs Raphael Tuck and Sons, Ltd., the largest firm of Christmas card manufacturers, have certainly played a great part. “The Directors of this firm,” according to The Britisher of December 15th, 1937, “are registered as Gustave Tuck, Desmond Adolph Tuck and William Reginald Tuck, Bt., and the Secretary is a Mr. A. G. Jacobs. All three directors appear in the Communal Directory of the Jewish Year Book. Mr. Desmond Tuck is a warden of the Central Synagogue. Gustave Tuck is a member of the Jewish Board of Deputies Committee, a member of the Committee for the fund for German Jewry,” etc. This firm is not alone, but it has certainly been a great influence in propagating naturalism by fostering a naturalistic tone. Father Denis Fahey, The Mystical Body of Christ in the Modern World.)

The appendix below contains William Thomas Walsh’s documentation of how Talmudists help to inspire and propagate the Protestant Revolution, which was part of their effort to overthrow the Social Reign of Christ the King and thus sow the seeds for their nonexistent “natural messias” who is nothing other than Antichrist himself, and the irony of this is that Antichrist will eliminate all false religions, including Judaism itself, in preparation for the final battle with Our Lord and His Catholic Church.

On the Feast of Saint Gabriel the Archangel

Today is the Feast of Saint Gabriel the Archangel, who announced the will of God to Saint Zachary about his presumably sterile wife, Saint Elizabeth, conceiving a child, and that the child would called “John,” the last of the Old Testament Prophets. Saint Zachary did not believe Saint Gabriel, who then rendered his tongue mute until the Nativity of his son on June 24. Saint John the Baptist would prepare the way for the coming of his Divine Cousin, Our Blessed Lord and Saviour Jesus Christ, the Word Who was made Flesh in Our Lady’s Virginal and Immaculate Womb when she said “Fiat” to the will of God that Saint Gabriel had announced unto her on March 25. Saint Gabriel the Archangel also appeared to Saint Joseph in two dreams, one to assure him that Our Lady was with child by the power of God the Holy Ghost and the second to tell him to flee into Egypt to save His Divine Foster-Son from the clutches of King Herod the Great. 

Dom Prosper Gueranger, O.S.B., explicated the meaning of this feast day as follows in The Liturgical Year:

So far in the Church’s calendar, we have not met with any feast in honor of the holy angels. Amidst the ineffable joys of Christmas night, we mingled our timid but glad voices with the hymns of these heavenly spirits, who sang around the crib of our Emmanuel. The very recollection brings joy to our hearts, saddened as they now are by penitential feelings and by the near approach of the mournful anniversary of our Jesus’ death. Let us, for a moment, interrupt our sadness, and keep the feast of the Archangel Gabriel. Later on, we shall have Michael, Raphael, and the countless host of the angel guardians; but today, the eve of the Annunciation, it is just that we should honor Gabriel. Tomorrow we shall see this heavenly ambassador of the blessed Trinity coming down to the Virgin of Nazareth; let us, therefore, recommend ourselves to him, and beseech him to teach us how to celebrate, in a becoming manner, the grand mystery of which he was the messenger.

Gabriel is one of the first of the angelic kingdom. He tells Zachary that he stands before the face of God. He is the angel of the Incarnation, because it is in this mystery, which apparently is so humble, that the power of God is principally manifested; and Gabriel signifies the strength of God. We find the Archangel preparing for this sublime office, even in the old Testament. First of all, he appeared to Daniel, after this prophet had had the vision of the Persian and Grecian empires; and such was the majesty of his person that Daniel fell on his face trembling. Shortly afterwards, he appeared again to the same prophet, telling him the exact time of the coming of the Messias: “Know thou and take notice: that from the going forth of the word to build up Jerusalem again, unto Christ the Prince, there shall be seven weeks and sixty-two weeks,” that is, sixty-nine weeks of years.

When the fullness of time had come, and heaven was about to send the last of the prophets, who, after preaching to men the approach of the Messias, is to show Him to the people, saying, “Behold the Lamb of God, who taketh away the sins of the world,” Gabriel descends from heaven to the temple of Jerusalem, and prophesies to Zachary the birth of John the Baptist, which was to be followed by that of Jesus Himself.

Six months later on, the holy Archangel again appears on the earth; and this time it is Nazareth that he visits. He brings the great message from heaven. Angel as he is, he reveres the humble Maid, whose name is Mary; he has been sent to her by the most high God, to offer her the immense honor of becoming the Mother of the eternal Word. It is Gabriel that receives the great Fiat, the consent of Mary; and when he quits this earth, he leaves it in possession of Him for whom it had been so long prayed in those words of Isaias: Drop down Dew, O ye heavens!

The hour at length came, when the Mother of the Emmanuel was to bring forth the blessed Fruit of her virginal womb. Jesus was born amidst poverty; but heaven willed that His crib should be surrounded by fervent adorers. An angel appeared to some shepherds, inviting them to go to the stable near Bethlehem. He is accompanies by a multitude of the heavenly army, sweetly singing their hymn: “Glory to God in the highest, and on earth peace to men of good will!” Who is this angel that speaks to the shepherds, and seems as the chief of the other blessed spirits that are with him? In the opinion of several learned writers, it is the Archangel Gabriel, who is continuing his ministry as messenger of the good tidings.

Lastly, when Jesus is suffering His agony in the garden of Gethsemani, an angel appears to Him, not merely as a witness of His sufferings, but that he might strengthen Him under the fear His human felt at the thought of the chalice of the Passion He was about to drink. Who is this angel? It is Gabriel, as we learn not only from the writings of several holy and learned authors, but also from a hymn which the holy See has permitted to be used in the liturgy, and which we give below.

These are the claims of the great Archangel to our veneration and love; these are the proofs he gives of his deserving his beautiful name, the strength of God. God has employed him in each stage of the great work, in which He has chiefly manifested His power; for Jesus, even on His cross, is the Power of God, as the apostle tells us. Gabriel prepares the way for Jesus. He foretells the precise time of His coming; he announces the birth of His Precursor; he is present at the solemn moment when the Word is made Flesh; he invites the shepherds of Bethlehem to come to the crib, and adore the divine Babe; and when Jesus, in His agony, is to receive strength from one of His own creatures, Gabriel is found ready in the garden of Gethsemani, as he had been at Nazareth and Bethlehem. (Dom Prosper Gueranger, O.S.B., The Liturgical Year, Feast of Saint Gabriel the Archangel, March 24.)

We should pray to Saint Gabriel the Archangel every day to be prepared to accept the will of God no matter what suffering it might entail in our lives, and we must follow the promptings of God the Holy Ghost without any kind of hesitation or delay, which is why Dom Prosper Gueranger’s prayer of praise and thanksgiving to Saint Gabriel should speak for us as well:

The whole human race is indebted to thee, O Gabriel! and, on this day, we would fain pay thee the honor and gratitude we owe thee. Thou wast moved to holy compassion on seeing the miseries of the world; for all flesh had corrupted its way, and the forgetfulness of God had increased with each new generation of men. Then did the Most High commission thee to bring to the world the good tidings of its salvation. How beautiful thy steps, O prince of the heavenly court, as thou camest down to this our humble sphere! How tender and fraternal is thy love of man, whose nature, though so inferior to thine own, was to be raised, by the mystery of the Incarnation, to union with God Himself! With what respectful awe didst thou approach the Virgin, who surpassed all the angels in holiness!

Blessed messenger of our redemption, whom God selects as His minister when He would show His power, we beseech thee, offer the homage of our gratitude to Him that thus sent thee. Help us to pay the immense debt we owe to the Father, who so loved the world, as to give it His only-begotten Son; to the Son, who emptied Himself, taking the form of a servant; and to the Holy Ghost, who rested on the Flower that sprang up out of the root of Jesse.

’Tis thou, O Gabriel! that taughtest us the salutation wherewith we should greet Mary full of grace. Thou wast the first to pronounce these sublime words, which thou broughtest from heaven. The children of the Church are now, day and night, repeating these words of thine; pray for us that we may say them in such a manner that our blessed Mother may find them worthy of her acceptance.

Angel of strength, friend of mankind! continue thy ministry of aiding us. We are surrounded by terrible enemies: our weakness makes them bold; come to our assistance, procure us courage. Pray for us during these days of conversion and penance. Obtain for us the knowledge of all we owe to God in consequence of that ineffable mystery of the Incarnation, of which thou wast the first witness. We have forgotten our duties to the Man-God, and we have offended Him: enlighten us, that so, henceforth, we may be faithful to His teachings and examples. Raise up our thoughts to the happy abode where thou dwellest; assist us to merit the places left vacant by the fallen angels, for God has reserved them for His elect among men.

Pray, O Gabriel, for the Church militant, and defend her against the attacks of hell. The times are evil; the spirits of malice are let loose, nor can we make stand against them, unless with God’s help. It is by His holy angels that He gives victory to His bride. Be thou, O strength of God! foremost in the ranks. Drive heresy back, keep schism down, foil the false wisdom of men, frustrate the policy of the world, arouse the well-minded from apathy; that thus the Christ whom thou didst announce may reign over the earth He has redeemed, and that we may sing together with thee and the whole angelic choir: “Glory be to God, peace to men!” (Dom Prosper Gueranger, O.S.B., The Liturgical Year, Feast of Saint Gabriel the Archangel, March 24.)

We need angelic help to overcome our own sins and failings that worsen the state of our souls, and any Catholic who is honest with himself will recognize that his own sins have contributed to the worsening of the state of the world-at-large and of the Church Militant here in this passing, mortal vale of tears. We must reform our own lives on a daily basis by cooperating with the graces Our Blessed Lord and Saviour Jesus Christ won for us as He died atop the Holy Cross on Good Friday and, as the New Adam, re-created us to be His sons and daughters by adoption because of His Redemptive Act to undo and pay back the disobedient of the first Adam.

We are sinners.

We are in need of the medicinal graces that are administered unto the truly repentant in the Sacrament Tribunal of Penance lest we become as puffed up with pride and self-satisfaction as those who base their very human identity on any kind of sinful inclinations, including those against the Sixth and Ninth Commandments.

Dom Prosper Gueranger discussed the hatred that the Jews had for Our Blessed Lord and Saviour Jesus Christ because He called upon them to reform their  lives and thus to recognize that He is the Way, the Truth, and the Life as recorded in the Last Gospel that is read today on the Feast of Saint Gabriel the Archangel:

The facts here related refer to an earlier part of our Lord’s life; but the Church proposes them to our consideration today, on account of their connection with those given us in the Gospels read to us during the last few days. We learn from these words of St. John, that the Jews were plotting the death of Jesus, not only when this the last Pasch for the Synagoguge was approaching, but even so far back as the Feast of Tabernacles, which, was kept in September. The Son of God was reduced to the necessity of going from place to place as it were in secret: if He would go to Jerusalem, He must take precautions! Let us adore these humiliations of the Man-God, who has deigned to sanctify every position of life, even that of the just man persecuted and obliged to hide Himself from His enemies. It would have been an easy matter for Him to confound His adversaries by working miracles, such as those which Herod’s curiosity sought for; He could have compelled them to treat Him with the reverence that was due to Him. But this is not God’s way; He does not force man to duty; He acts, and then leaves man to recognize his Creator’s claims. In order to do this, man must be attentive and humble, he must impose silence on his passions. The divine light shows itself to the soul that thus comports herself First, she sees the actions, the works, of God; then, she believes, and wishes to believe; her happiness, as well as her merit, lies in Faith, and faith will be recompensed in eternity with Light, with the Vision.

Flesh and blood cannot understand this; they love show and noise. The Son of God, having come down upon this earth, could not subject Himself to such an abasement as that of making a parade of His infinite power before men. He had to work miracles, in order to give a guarantee of his mission; but, as Man, everything He did was not to be a miracle. By far the longest period of His life was devoted to the humble duties of a creature; had it not been so, how should we have learned from Him what we so much needed to know? His Brethren, (the Jews gave the name of Brothers to all who were collaterally related,) His Brethren wished Jesus to make a display of His miraculous power, for some of the glory would have accrued to them. This their ambition caused our Lord to address them in these strong words, upon which we should meditate during this holy season, for, later on, we shall stand in need of the teaching: “The world cannot hate you; but me it hateth.” Let us, therefore, for the time to come, not please the world; its friendship would separate us from Jesus Christ. (Dom Prosper Gueranger, O.S.B., The Liturgical Year, Tuesday in Passion Week.)

So-called "Christian Zionists" want to please the Zionists, not Chrsit the King, as they are oblivious to the fact that Judaism has belonged to the kingdom of satan since Our Lord took His last breath on the wood of the Holy Cross on Good Friday as the curtain in the Temple was torn in two from top to bottom during earthquake that occurred after Our Lord had consummated His Redemptive Act.  

It simply cannot be that way with us, which is why we must rely upon and be ever confident in the merciful protection of Our Lady, the very New Eve, the true Mother of the living who suffered as the Queen of Martyrs as she stood so valiantly at the foot of the Holy Cross of her Divine Son, Our Blessed Lord and Redeemer Jesus Christ, He who is the salvation of the world, especially through her Most Holy Rosary as we seek to make reparation for our sins as the consecrated slaves of her Divine Son through her own Sorrowful and Immaculate Heart that was pierced through and through with those Seven Swords of Sorrow as our Co-Redemptrix, Mediatrix, and Advocate.

Immaculate Heart of Mary, triumph soon.

Our Lady of Sorrows, pray for us.

Saint Gabriel the Archangel, pray for us.

Saint Joseph, pray for us.

Saints Peter and Paul, pray for us.

Saint John the Baptist, pray for us.

Saint John the Evangelist, pray for us.

Saint Michael the Archangel, pray for us.

Saint Raphael the Archangel, pray for us.

Saints Joachim and Anne, pray for us. 

Saints Caspar, Melchior, and Balthazar, pray for us.

Appendix A

William Thomas Walsh on the Influence of Jews on the Protestant Revolution and Its Spread

In Spain to which Philip had returned, the instinct of a society to preserve itself had been sharpened by a keen awareness of the pattern of crucifixion running through the whole living epic of Christianity, especially in a country than had groaned and struggled under the violence of so many heretical movements. To the descendants of Iberian crusaders Protestantism was not the new and forward- looking institution that many of its new advocated in the north imagined. To Spaniard it was rather the recurrence of something as old as the Church.

The Spanish mystic felt about heresy as the Jews had always felt about idolatry. Against the iterated calvary of human endeavor he saw the eternal Christ as the heart, the foundation (as He said, the cornerstone) of the Catholic Church, the human member of the which might always be a fallible as the little group constituting the primitive Church – the materialistic and plausibly dishonest as Judas, as angry as James, as sluggish as Thomas, as uninteresting as Andrew, as ambitious as the youthful John, as rash and self-confident and mendacious, as penitent and long-suffering as Peter – this Church would welcome sinners worse than Mary Magdalen and publicans more despised than Levi before he was Saint Mathew; it would even stretch out its net to include rich Simon the Pharisee, if possible, and would pluck hard-handed centurions from under the eagles of Caesar redivivus a thousand times.

Nevertheless, in its vast and complex ramifications, as it grew to take in the whole world, there would always be a central and unchanging unity of doctrine, always the Holy Spirit, always Christ, daily renewed in the Eucharist. Also, in literal fulfillment of the prophecies of Christ, the hatred that had mocked, slandered and baited Him, misrepresented His teachings and actions, sought repeatedly to kill Him, and finally, by trickery, induced the power of Caesar to crucify Him – this too would always remain. There would always be a Caiaphas, the spiritually blind Abet Din, misleading the synagogue, always some crafty Anna, the Nasi or political Prince directing and corrupting the Sanhedrin. To these the Judases would flee when the Church rejected them, and these the Caesars of every age would use and despise. Even as good Jews would help furnish the sinews of the Church in many ages, so men remarkably like those scribes and pharisees whom Christ had called the children of the devil would perpetuate the hatred that had once crucified Incarnate Love.

No philosophy of history that leaves out of account this gigantic aspect of reality can be considered realistic. It is for this reason that the best hints for a philosophy of history may be found in the encyclicals of various Popes.

The intense hatred that Jesus foretold would follow all who sincerely believed in Him was manifested in the earliest days of the Church. When Saint Paul went to Rome to preach “One Lord, one faith, one baptism” he encountered such opposition from his own race that he somewhat bitterly wrote of “the Jews, who both killed the Lord Jesus, and the prophets, and have persecuted us and please not God, and are adversaries to all men; prohibiting us to speak to the Gentiles, that they may be saved.” It must be noted however, that later on he sent a letter to the Christians at Rome sternly warning them against the wickedness of Jew-baiting. The Acts of the Apostles abundantly testify that most of the first Christian converts were Jews. Jews of good-will formed the sinews of the Church. Everywhere another type of Jew, perhaps in a small minority, refused even to listen to the arguments he condemned, and prevented well-meaning Jews, as well as Gentiles from hearing the Gospel.

The author of the Apocalypse, too, adverts more than once to the same astonishing concentration of hate that followed the children of Christ as they scattered through the Roman world: “I know thy tribulation, and thy poverty, but thou art rich; and thou art blasphemed by them that say they are Jews and are not, but are of the synagogue of Satan.” And “Behold I will bring a synagogue of Satan, who say they are Jews and are not but do lie. Behold, I will make them to come and adore  before thy feet. And they shall know that I have loved thee.” The first major persecution of Christians in the Gentile world, that of Nero, was probably set in motion at the instance of the Jews surrounding his wife Poppaea.

There were Judases in every age to attempt to pervert the Church from within. Not a few of the later scandals of Christendom were the result of their work. Simon Magus, perhaps a precursor of Gnosticism, was only the first to attempt to purchase the gifts of the Holy Ghost. Arius, the Catholic Jew, would yet made an insidious attack on the divinity of Christ that would divide the Christian world for centuries. Valentinus, called the chief of the Gnostics by Saint Irenaeus, was a Jew of Alexandria.

As the colossal struggle continued century after century, the chief means employed by the Annas and the Caiaphas of each age to keep the mass of the Jewish people in ignorance of the true nature of Christianity, and to fan their misunderstanding of it to hatred, was the Talmud. This melange of wisdom, tradition and superstition contained the most scurrilous and vindictive blasphemies against Christ. Wherever its true character became known, it was condemned by Christian authorities; as in France under Saint Louis, and in Rome under Pope Paul IV, who had thousands of copies burned. Yes it survived, to carry into the modern world the spirit of the Pharisees who rejected Christ, with those rabbinical interpretations which made it, as Lazare noted, “the creator of the Jewish nation and the mold of the Jewish soul.” The most vituperative parts were omitted in translation. In dangerous times they were handed down orally by the rabbis.

The historical importance of this book may be judged from the opinion of the Jewish historian Graetz, whose inaccuracies, omissions and wrong judgments have poisoned the whole Jewish world, but whose interpretations of that world cannot be ignored. He goes so far to say, “We can boldly assert that the war for and against the Talmud aroused German consciousness and created a public opinion without which the Reformation, like many other efforts, would have died in the hour of birth, or perhaps would never have been born at all.

In the Middle Ages it was customary for Jews to deny that the Talmud contained anti-Christian libels. Pretense in the modern world is no longer necessary. The Talmud is recognized as a sort of link between the early Gnostic onslaught on the Catholic Church, and the even more serious modern assault behind the mask of Freemasonry. Celsus the Gnostic may or may not have been a Jew. “Yet there are connections between Celsus and Judaism that must be emphasized,” says a Jewish authority; “for example, he asserts that Jesus was the illegitimate son of a certain Panthera, and again that he had been a servant in Egypt, not when a child as according to the New Testament, but when he was grown, and that he learned there the secret arts. These statements are frequently identical with those of the Talmud. Celsus might have heard this from the Jews.” From this it is not difficult to guess the source of the modern legend of freemasons seeking to disparage Christ the Redeemer in subtle fashion by claiming him as one of their “initiates.”

Another Jewish book that had a powerful effect not only on Jews but on the history of the world was the Kabbala. Originally that part of the Mosaic Law which was handed down by tradition, it had become by the thirteenth century, a collection of occult and esoteric doctrines borrowed from Buddhism, Gnosticism, the neo-Platonists and all manner of eastern pseudo-mystics. Out of the dark labyrinth of its imagery came many heresies and revolutions; rosicrucianism, theosophy, and all modern freemasonry. As Rabbi Benamozegh wrote, “It is quite certain that Masonic theology is at root nothing else than Theosophy, and that it corresponds to the theology of the Kabbala.” [Droleskey note: You don't think that Ivanka Trump Kushner's and Jared Kushner's practice of Kabbala matters? Think again.]

For a thousand years after she had emerged from the Catacombs – say roughly from the time of Constantine in the fourth century to the middle of the fourteenth – the Catholic Church successfully defended herself from such attacks both within and without. At times the very existence of the State and of society was threatened. In such crises, the Church not only permitted the use of force to avert worse evils, but even cooperated with it.

The Crusades were the defense of Christian homes, Christian women and children, Christian civilization, against an Islam deliberately bent upon exterminating them. A crusade ended the anti-social insanity of the Cathari who opposed marriage but taught suicide in that part of southern France known as Juea Secunda. The Inquisition followed them to Spain, and later saved the Christian Spanish State from the secret treachery of the pretended Catholics who were in league with the Moors in the war of liberation. As the ancient Jews had fought and slain idolaters, and had stoned spiritualists and similar dark heretics to death, so the Catholic Church, heir of the Jewish revelation, protected her children from destruction of body and soul while they were building the happiest and most balanced culture and civilization that have ever existed in this world.

The turning point in this vast drama (so far as our vantage point in time allows us to see) was the Black Death in 1346. It seemed to men as if Satan himself had burst the chains that had bound him for a thousand years. More than half the priests in the world died. Christendom was still staggering under this blow when other blows fee, one after another: the papal exile at Avignon, the Great Western Schism, the return of paganism under the guise of the Renaissance – all these onslaughts in the City of God itself while the Turks struck from without, gaining and laying waste on Christian country after another. Corruption and disorder were inevitable under these circumstances. Confusion became so widespread that only a divine institution could have survived it.

At the very moment when Columbus was claiming the new western world for Christianity and announcing the beginning of the Last Age of which he thought God had made him the harbinger, the stage was set for the most serious and widespread disaster the Church had yet had to face. It was something more important than the mere preaching of an exasperated monk against the abuse of indulgences; it was deeper than even the discontent of saintly men like More and Ignatius Loyola.

In the Protestant Revolt there was something more than the mere breaking away of the northern communities from the jurisdiction of Rome; much more that the nationalism to which Professor Carlton Hayes ascribes perhaps too much importance. There was a spirit of Protestantism in its first phase that sought something more than freedom; it sought nothing less (and this was more evident in Calvinism than in Lutheranism) than the utter destruction of the Catholic Church. Here was a hatred that began manifesting itself by the burning of churches and convents, the violation of nuns, the torture and execution of priests, the defiling of the Cross and the unspeakable desecration of the Blessed Sacrament.

It was an old and international hatred. It was the hatred of the church-burning Donatist, the hatred of Islam, the hatred that had opposed Saint Paul in Rome and Saint James in Jerusalem, the hatred of Annas and the scribes and pharisees crying, “Come down from the Cross, and we will believe!” There was nothing new about it except the form it took; but the preparation and organization were better, and the time was ripe.

Nor was this Protestant phase of the revolt a peculiarly northern or German product, though it has been convenient to make it appear so. It might have happened in southern Europe. In fact, it almost did happen in France, especially in southern France, before it happened in Germany. Lefevre, under the patronage of Marguerite of Angouleme and other of the anti-Catholic House of Navarre, taught justification by grace before Luther did, and profoundly influenced Beza, Farel, Rousel, and other leaders who passed quickly through a Lutheran phase to the more radical organization of Calvinism. The roots of the revolution went deeper that the German affair. It was not local, but international.

If we may believe Graetz and other Jewish historians, the Jews played a much more important part in all this than Christians, for some mysterious reason, have generally admitted. Incalculable was the number of this virile and gifted race who had settled in all countries of Europe during the so-called Dark Ages and the Middle Ages; incalculable the number who were assimilated as sincere Catholics, or who, as pretended Catholics, formed the nucleus for any international revolt. They were everywhere, in communication with one another and with the Jews of the Synagogue. There were so many of the latter in England and France that one Jewish writer of the sixteenth century, often cited by modern Jews, attributed to this fact, “the inclination of the English and the French” to Protestantism. Dispersion, secrecy and organization gave them a power out of all proportion to their numbers, a power so remarkable that Napoleon Bonaparte suspected that the political structure of the Jewish State had survived under cover for eighteen centuries. Was there any historical foundation for such a theory?

There may or may not be significance in the fact that the title of Nasi (Prince or King of the Jews) which belonged at the time of the Crucifixion to Annas, father-in-law of the High Priest, or Ab et Din, Caiaphas, was assumed by one of the bitterest, most intelligent and more persistent enemies of King Phillip II – Joseph Miques or Menes, the Jewish international banker of the Spice Trust of Portugal and Antwerp, who had in his debt William of Orange and many other noblemen of the Low Countries. About the time when Philip was returning to Spain, this millionaire was establishing himself in Turkey, throwing off the last pretense of Christianity and assuming the antique and princely title of Nasi.

He was not the first rich Jew after the dispersion to be so designated. Every now and then, like a bell-wether among the stray sheep of Israel, there appeared some grave and powerful man who took this title. There was, for example, the learned Jew of Babylon, Machir, who settled at Narbonne in the time of Charlemagne. If it is only a legend, as the Jewish Encyclopedia affirms that he was appointed head of the Jewish community by the Emperor at the request of the Calif Haroun al-Rashid, there is no doubt, according to the same authority, “that he soon acquired great influence over his coreligionists. It is not certain, however, whether he himself bore the title of Nasi (Prince or King of the Jews) as his descendants did, who continued to direct the affairs of the Jewish community.” There was, for instance, a Nasi Levi who presided over a meeting of delegated from all the Jewish communities in southern France in 1215, as Annas had presided over the Sanhedrin in Jerusalem.

Even then, among the Jewish communities of southern France, the anti-Christian Revolution was being silently prepared. Prosperity and wealth had reward the industry and intelligence of the exiles in Montpelier, Nimes, Tarbes, Carcassone – a score of places in that part of France where later the Huguenots would flourish – until they almost rivaled the medieval empery of their brethren in Spain. Slave-traders, purveyors of silks and other luxuries, usurers – they excelled generally in the commerce of intangibles, in the handling of money per se. Culture and power followed upon wealth. It was their great-tragedy that, having failed to understand Who Christ was, they could not get rid of the messianic consciousness for which they had been chosen and consecrated. Finding closed to them the only spiritual door to salvation, they were constantly driven to seek redemption in the here and now, in the resources of matter, in gold and power, in anything, anywhere but Christ. When all their kingdom had turned to dust in their patience hands, and the inevitable scourge of persecution came to scatter them again and again, they still followed leaders who kept them blind, and remained missionaries of what Saint John called “the spirit that dissolves Christ.”

In the thirteenth century, when the Catholic Church rejoiced in the full burgeoning of that rich and generous civilization she had reanimated and purified, the Jews were creating at Troyes a remarkable school of exegesis in which were being forged most of the arguments to be used by Protestant preachers against the Church and to be turned by the “higher critics” of later times aginst the heart of Christ Himself. The center and master of the group was a very rich Jew named Isaac Chatelain, better known now as Isaac of Troyes; a man learned in the Talmud, author of elegiac poems, endowed with many of the great Jewish virtues, such as deep and passionate loyalty to family and to race, but cursed with the intransigence of ancestors who perhaps had cried in a black hour, “His blood be upon us and our children.” He and his family incurred the wrath of the Christian populace, for the usual reasons. On Good Friday April twenty-fourth, 1288, the mode seized them, spurned their offers of gold and burned them.

The shocking holocaust avenged a long period of exploitation and of undermining of the foundation of Church and State. The heroism of some of the victims makes one regret the more that they were not in Italy, where the Pope or the hierarchy would undoubtedly have protected them. The wife of Isaac through herself into the flames. Her two sons and her son-in-law followed. Her two daughters also were burned, as was the wife of her son Alakadmenath, with Simeon the Scribe of Chatillon, Isaac Cohen, Baruch Tob Elem d-Avirey, and some others.

Rabbie Salamon, the son of this hapless Isaac, became famous inter the name of Raschi as founder of the Talmudic school of Champagne and the chief rival of Maimonides. Through Raschi the ideas of Isaac were transmitted to Protestantism. They were adopted early  in the fourteenth century by a Franciscan monk of Jewish descent, Nicholas of Lyra. The arguments of this Nicholas of Lyra powerfully influenced Luther, Calvin and Zwingli. “Raschi and the Toraphists made Nicholas of Lyra,”  wrote the nineteenth-century Christian apostate Renan, whose writings were financed and published by Jews, and who borrowed many of his brilliant sophistries from the arsenal of Narbonne, "and Nicholas of Lyra made Luther.” this has been said more wittily in the familiar epigram.

Si Lyra non lyrasset, Lutherus no saltasset.

Another Jew who did valiant spade work for Luther's sowing was Elias Levita, founder of the modern Hebrew grammar and teacher of many Christians. “He, with Jacob Loans and Obadiah Sforno,” observes a Jewish historian, “must be allowed a large share in producing the Protestant Reformation.” Sforno was the teacher of Reuchlin and many others. The so-called Reformation, adds Abrahams, “drew its life blood from a rational Hebraism.” Luther naturally employed Jews in preparing his German Bible. Jews were the most successful agents in the printing and distribution of Protestant Bibles and tracts in all parts of Europe.

Not only the ideas of Luther, but the very occasion for their dissemination, was furnished by the fertile activity of Jewish minds. The Battle of the Books, preliminary skirmish in the way of ideas about to commence at Wittenberg, could never have occurred if the Talmud and the Kabbala had not first done their deadly work. There sat on the throne of Saint Peter at that time a Pope, Leo X, for whom very little is to be said from the Catholic point of view, except that, like all the Popes, he was orthodox in his pronouncements on matters of faith and morals. He was also a patron of literature, music and art; the employer of Raphael.

His chief concern, however, was not the welfare, much less the needed reform, of the Church, but his own amusement and gratification. There is evidence in Leo's conduct to lend color to the assertion that on being elected, he remarked jovially, “Let us enjoy the Papacy, since God has given it to us.”

In the most critical and decisive age of the Church, this descendant of Florentine usurers, this son of Lorenzo de' Medici, kind and generous intellectual, Cardinal at thirteen, Pope at thirty-seven, was too busy with his pictures, his hunting and his plays to give sufficient attention to the ruin of the world. The Jews have always been well pleased with him. Like all the Medici, he surrounded himself with them and showered them with favor and protection, even to the extent of allowing the printing and dissemination of the Talmud, of whose true nature he was perhaps in ignorance. This genial collector, to whom Luther was only a joke, went to his death (too suddenly for the last sacraments) with little more than a suspicion of his own share in the business, not only by the abuses permitted in connection with indulgences, but by his long negligence and vacillation in the matter of the Jewish books.

Johann Reuchlin, a friend of Erasmus, started the famous Battle. Saturated, like young Pico della Miranola, with the imagery and fanatical theosophy of the Kabbala, which he imagined he understood, he urged all Christians to study this and other Jewish books, for a better understanding of their own religion. A Dominican of Cologne, Jakob Hochstraten, replied to him publicly in 1519, protesting against the notion that the pseudo-judaism of the Jewish mind in revolt against its own Messias could possible cast anything but a baleful light on Christianity. As the controversy continued, there entered into the lists against Reuchlin another Dominican monk, Johan Pfefferkorn. This man was a Jewish convert to the Faith. Graetz calls him, with more vigor that truth, “an ignorant, thoroughly vile creature, the scum of the Jewish people.” Reuchlin, who defended the Jewish books, was of course, “a pure, upright character,” with admirable love of truth and a soft heart.” The fact was the Pfefferkorn was a good sincere man, a none too brilliant student, who carried the zeal of the convert to the verge of fanaticism; his vileness apparently consisting of his being a true Jew in the sense in which the Apostles understood the term. He recognized the divinity of Christ and the untruthful obscenity of the Talmud. Urging the people of his race to turn from the man-made books of the rabbis to the living Christ in the Catholic Church, he defended the Jews, against the worst charges made against them, including the ritual murder accusation. This did not save him from the lasting enmity of the Annases of his day. As for Reuchlin, Graetz might have added that he had not only a soft heard but a rather soft head.

Pfefferkorn accused his, in a pamphlet called Handspiegel, of having been paid by the Jews to disseminate their propaganda. Reuchlin replied with a violent denial in his Augenspiegel and after further vituperation, pro and con, appealed to the Pope. By means of a flattering letter, he gained the favor of the influential Jew, Bonet de Lattes, physician to Pope Leo X. The physician naturally had no objection to interceding with the Holy Father in such a cause. The upshot was the pleasure-loving Pope handed over this mere squabble of monks, as he considered it, to the Bishop of Spires, a youth of twenty-seven, who in turn passed it on to Canon Truchsess, a disciple of Reuchlin; who gave the decision to his friend, completely exonerating the Augespiegel.

The more discerning friends of the Catholic Church were highly alarmed. The Inquisition, better aware from long experience of what was going on among the Jews, appealed from the verdic to the Pope. Leo summoned both disputants to Rome in 1514. delay followed delay, until Reuchlin, by a false statement, got the case transferred to another judge at Spires, who again exonerated him. Another appeal was filed. The Pope continued to delay, however, as various rich patrons of Reuchlin, and such liberal but not very profound Catholics as Erasmus, brought pressure to bear upon him; as did also the Emperor Maximilian I. It was not until the Lutheran bombshell exploded in 1517, on the hard-fought field of the Battle of the Books, that the real significance of Reuchlin's proposals became generally evident. Even then the easy-going Pope made no decision.

At last, in 1520 the finding at Spires were reversed. The Pope forbade the Augenspiegel as a scandalous and offensive book, unlawfully favorable to the Jews, and condemned Reuchlin to pay the costs of litigation. By that time it was too late to stop the avalanche. The young humanists were now united behind Reuchlin. One of them, Hutten, attacked even the Holy See. These men became the nucleus of Luther's party. The real anti-Christian Revolution (for such time would reveal it to be in essence) appeared full-panoplied on the stage of Christendom.

I have not been able to find any evidence to Dr. Margolis's assertion that Luther was drawn into the controversy on the side of Reuchlin, or of Lewis Browne's, echoing that of Hyamson, that Luther was “a disciple of Reuchlin.” If Reuchlin had never existed, Luther might well have challenged the preachings of Eck. What is certain is that the bull-necked Augustinian, who despaired of human nature because he could not at once achieve perfection in his cell, found the soil well ploughed for him for such men as Franz von Sickingen and other pupils of Reuchlin; without which he might have made no more disturbance than Huss or Wycliff had. What is equally certain, but strangely kept well in the background of most historical research, is that the Protestant Revolt, far from being an “advance” or a “progressive step,” was a long retrogression toward the moribund Judaism of the Pharisees of the time of Christ. Its multitudinous offspring of more than 200 sects would lead in the course of time to a return of the dismal skepticism of the Sadducees. Caiaphas was a Pharisee, Annas a Sadducee. It was old Annas, the Nasi, who would have the last word.

If there is exaggeration in that astonishing but almost unnoticed statement of Cabrera, himself of a Spanish Marrano family, that “most of the heresiarchs and heretics of this present century have been of those people.” it is beyond question, as a Jewish historian says, that the first leaders of the Protestant sects were called semi-Judaei, or half-Jews, in all parts of Europe.and that men of Jewish descent were as conspicuous among them as they had been among the Gnostics and would later be amog the Communists.

The origin of Calvin (whose real name was Chaurvin) is obscure, as is that of his chief aide and successor, Theodore Beza. But Farel, Rousel and others of the stormiest preachers who carried their propaganda through Europe were of Jewish descent. Michael Servetus may have been, and was certainly influenced by Jews. At Antwerp in 1566 the chief minister of the Calvinist synod, which was the center of the most telling Protestant intrigue and propaganda in the Netherlands, was a Spanish Jew.

Modern research by Jewish historians has made it clear that in the sixteenth century large numbers of the English Protestants (and doubtless the most active in propaganda and organization) were Jews who had put on the convenient mask of Calvinism at Antwerp. For example, “from an early period,” says Dr. Lucien Wolf, “the Marranos in Antwerp had taken an active part in the Reformation movement, and had given up their mask of Catholicism for a not less hollow pretense of Calvinism. The change will readily be understood. The simulation of Calvinism brought them new friends, who, like them, were enemies of Rome, Spain and the Inquisition. It helped them in their fight against the Holy Office, and for that reason was very welcome to them. Moreover, it was a form of Christianity which came nearer to their own simple Judaism. The result was that they became zealous and valuable allies of the Calvinists.”

There was something more in most Calvinists teaching than the desire for religious freedom and the reform of abuses. It was more like the ancient hatred which had followed the Catholic Church from her cradle, seeking not her reform but her utter destruction. Calvin himself was as ruthless in this regard as Mohammed. One of his letters to English Protestants declares that those who refuse to give up the Roman Catholic faith must be put to the sword. Calvinism quickly became an international movement, with a world capital at Geneva and with Calvin as a Pope ruling over a city with a regimentation uncomfortably suggestive of some totalitarian state of the future.

The most active intelligence, liaison officers and propagandists of this international army were the Jews. Only four years after Luther's first outburst, Cardinal Aleander, papal nuncio, reported that Jews were printing and circulating the German monk's books in Flanders. From the Netherlands they sent Bibles even to Spain, concealed in double-bottomed wine-casks. In Ferrara, a great Jewish financial center, they printed heretical bibles for distribution in Italy and elsewhere. No less a person than Carranza, now languishing in the prisons of the Inquisition in Spain, said that this was the reason why the church had to discourage the reading of the Bible in the vernaculars, save in approved versions. Even Jewish physicians and men of business were spies and propaganda agents. In the very year after Philip returned to Spain to stamp out Protestantism there, the Jewish Doctor Rodrigo Lopez, who was to find so unhappy an end in England, was passing over from Antwerp to London as a good Protestant.

A new spirit was abroad in the world, surely. It was not the regenerated Christian thing that Luther imagined it to be. It was the reappearance, in the most formidable array, of something older and far more terrible. The Cambridge Modern History tells us its effect was “to transfer the allegiance of the human spirit from clerical to civil authority,” or to put it more bluntly, to deliver Christ once more into the hands of Caesar. The Jewish historian Graetz expresses it otherwise: “the interest of the marketplace had driven the interests of the church into the background.” Is this not a way of saying that after the great betrayal the money changers were flocking back into the Temple from which they had been ousted by the medieval Church when she was most free and vigorous.

That was the thing, the old and evil thing, the insidious and destructive thing, that Philip was resolved to destroy, if possible, before it ruined the world. It would be far-fetched to say that he saw all its potentialities in 1559. He could hardly have seen what Pope Pius IX saw in 1849, when he declared that all the evils of the modern world (including Communism and its attendant miseries) had their origin in the tragic sixteenth-century assault on the Catholic Faith in the name of Protestantism.

Did Philip imagine, then, that the Jews were to blame for all the ills of humanity? Not even his bitterest enemies could fairly accuse him of that. A Jew-baiter in the vulgar sense he certainly was not. When an attempt was made to introduce into Spain an organization know as the Order of the White Sword aimed against Jews as Jews, he put his foot down against it.  He knew and employed too many excellent men of Jewish ancestry to be taken in by any stupid and vicious theory of “Nordic” or “Aryan” superiority. It must have been apparent to a man of his shrewd common sense (in most matters) that even those Jews who persisted in the iniquity of attempting to destroy the Church could have accomplished very little without collaboration from within, from unworthy Christians. It always takes a Judas to complete the work of Annas and Caiaphas. (William Thomas Walsh, Philip II, published originally in 1937 by Sheed and Ward and republished by TAN Books and Publishers, 1987, pp. 239-252.)

Yes, it always takes a Judas to do the work of Annas and Caiphas, and today Judases can be found not only in the ranks of Protestants but also in the ranks of the conciliar hierarchy itself.