April 2016

The Jews in Europe: The Mask of Freemasonry, Part 1

Some of the denizens of the Christogenea chat server have already scolded me for procrastinating, and forestalling a continued presentation of the Protocols of Satan. However I found it necessary to do so, because in the first 7 segments of the series we went to great lengths to demonstrate that The Protocols of the Learned Elders of Zion were indeed what they are believed to be by many of the so-called “conspiracy theorists”: a boastful outline of the plans of Jewry for the final subjugation and control over the nations of Christendom. Doing this, we showed, largely from the work of Nesta Webster, that many of the statements in the Protocols had been expressed throughout the literature of both members and founders of the various secret societies of 18th and 19th century Europe, as well as that of the early leaders of the Marxist Communists.

Doing all of this, we presented the thesis that the Jews were indeed behind the Protocols of Zion, as it is claimed, and that the secret societies were the primary vehicle through which the Jews had been able to execute the plan for world conquest which the Protocols represent. However before proceeding with a presentation of the Protocols themselves, we determined that it was necessary to provide some of the glue necessary in order to secure that thesis. So we presented the chapter on the Spanish Inquisition from E. Michael Jones’ book The Jewish Revolutionary Spirit and its Impact on World History, and we did that, in part, in order to show that the mentality of the Jews of Europe in the 15th century was exactly similar to the mentality of the Jews as it is exhibited in the Protocols of Zion. Then we presented anew the Reuchlin Affair from E. Michael Jones’ perspective, with sufficient of our own comments, first in order to better elucidate the Jewish influence behind the humanist factions of the Reformation, and then to show that the naive German fascination with the Kabbalah of the sort exhibited by Reuchlin was the opportunity which the Jews took advantage of to lure men into their secret societies.

The Jews in Europe: The Reuchlin Affair Revisited, Part 3

This is now the third, and final, segment of our presentation from chapter 7 of The Jewish Revolutionary Spirit and its Impact on World History by E. Michael Jones, which is titled Reuchlin v. Pfefferkorn. Here we see that from one of the first episodes of the Reformation, the future of academia in Europe is stuck in a dichotomy which we may describe as the self-hating Jew vs. the wannabe Jew. This is because Pfefferkorn, a Converso Jew, had made himself an advocate for the Dominican monks who wanted to rid Germany and the empire of the wicked writings of the Jews found in the Talmud, the Kabbalah, and other Medieval books. But Reuchlin, the German Christian, became fascinated with the Kabbalah and other writings of the Jews to the point of wanting to install Jews into the universities as teachers of Hebrew and Theology, while he had admittedly never even read the Talmud.

To the advantage of all Jews, the argument was quickly characterized anew as being between the humanists and the scholastics, even thought the primary issue remained centered on the Jewish literature. The scholastics, represented by the Dominican monks, wanted to eradicate the Jewish books because they saw them as an impediment to their goal of bringing the Jews as converts into the Catholic orthodoxy, naively imagining that the books themselves were the cause of historically anti-Christian Jewish behavior. While the scholastics were defenders of traditional Catholicism against the Jews, they were also traditional universalist Catholics, who would readily accept presumed converts from Judaism. The humanists rallied to the cause of the Judaizing Reuchlin because they saw an opportunity to put an end to Roman Catholic obscurantism, as they called it, which limited the studies of the universities to those books approved by the Roman Catholic theologians.

In the first segment of our presentation from chapter 7 of The Jewish Revolutionary Spirit and its Impact on World History by E. Michael Jones, we saw how it was that Johannes Reuchlin, a trained lawyer and a man who in his own time was widely considered to be one of the greatest scholars in Europe – second only to Erasmus of Rotterdam – became infatuated with the Kabbalah and took upon himself the role as defender of the Talmud and the other anti-Christian writings of the Jews. However it is important to understand that this was only a part, although it was a significant and important part, of the much wider unrest within the Church itself in regard to literary and scientific studies. Jones had stated in the first part of this chapter that “Humanistic studies of the sort promoted by Erasmus of Rotterdam had suggested that a new day of Enlightened tolerance was about to dawn after the long night of scholastic obscurantism, and so the Jews were emboldened to act.”

It is readily evident that at this time the limitations which the institutions within the Roman Catholic Church had long imposed upon the study and publication of profane literature were being increasingly rebelled against by men within those Church institutions, and Erasmus was a leader in that struggle. In Part 3 of our series on Martin Luther in Life and Death, we had said the following about Erasmus:

“… the celebrated Catholic priest, Erasmus, was actually a humanist and not at all a Christian. In turn, Erasmus had fostered the development of an entire collection of fellow humanists inside the Catholic church organization in Germany….”

The Jews in Europe: The Reuchlin Affair Revisited, Part 1

Over these last several months we have spent a lot of time discussing the early years of the Reformation relative to the life of Martin Luther. Discussing things such as the early humanists in Germany and the Reuchlin affair, we had frequently stated that we wanted to better quantify the role of the Jews who were indeed operating behind the scenes of these events. Since that time, we have learned that E. Michael Jones, in his book The Jewish Revolutionary Spirit and its Impact on World History, has done much of that research for us. Therefore we are going to make a presentation of chapter 7 of Jones’ book, which is titled Reuchlin v. Pfefferkorn. We believe that revisiting the Reuchlin Affair from Jones’ enhanced perspective, where he focuses on aspects of the Jewish question which our German historians had neglected, will not only enhance our understanding of the nature and objectives of some of Luther’s supporters during the Reformation, but also exhibit for us the Jewish mentality that agitated the later Revolutions in Europe and produced the Protocols of Zion. Both of these topics are of great interest in relation to our presentations here over the last year, and those which we hope to make here in the near future.

So without further introduction, we shall commence with E. Michael Jones:

Roughly 270 years after Nicholas Donin persuaded Pope Gregory IX to allow him to proceed against the Talmud, another Jew converted to Christianity and had the same idea. In 1504, Josef Pfefferkorn, a Moravian Jew, converted to Christianity, along with his wife and child. After changing his name to Johannes at his baptism, Pfefferkorn spent his first years as a Christian wandering through southern German-speaking lands preaching the conversion of the Jews. In 1509 he settled in Cologne, where he made contact with the Dominicans, who had promoted Donin's efforts to convert the Jews three centuries earlier. Pfefferkorn's enthusiasm for the Christian faith was undeniable, but the results of his preaching were meager. In 1516, at the height of his fame, he claimed he had converted 14 Jews after years of effort. He claimed another five would have entered the Church if the Jews hadn't blackened his name. Pfefferkorn would become famous as a publicist, not as a preacher. The printing press was transforming the movement of information in Europe, and he made good use of this new technology.

The Jews in Europe: The Converso Problem and the Inquisition, Part 2

Here we shall offer a summary background loosely based upon what we had seen in the first segment of this presentation, adding a few of our own opinions.

After the Visigoths of Spain had converted to Christianity, and began to regulate their kingdom with Christian principles, life for the Jews became quite intolerable. Laws were made whereby Jews could no longer lend money to Christians on usury, Jews could no longer hold office or rule over Christians, and other laws by which they could no longer live as parasites on the larger White society. Jews had thrived for centuries in pagan Spain, and the parasites were not going to let themselves be deprived of such a profitable host. So in the 7th century the Jews reacted by bringing the moslems into Spain in order to destroy the Gothic kingdom. Perhaps around two-thirds of the Iberian peninsula came to be ruled and also occupied by Arabs and Moors for over 7 centuries. But when the moslems were finally being forced out in the Reconquest, the Jews remained, their role in the moslem invasion being quite obscure to most all Spaniards, and, unfortunately, even to most Christians today.

We can search out the events leading up to the moslem invasions of North Africa and Spain, and we may find that Jews created the moslem religion for the very purpose of organizing the Arab hordes against Christendom. While that is outside of the scope of our purpose here, the result stands as the first proof of the assertion.